The dead saint speaking to saints and sinners living in severall treatises ... : never before published / by Samuel Bolton ...

VERA EFFIGIES SAMVELIS BOLTON S.S. THEOL: D : NVPER COLL: C : CANTAB : MAG:

Qui Obiit 15 Oct : b●s 1654 AEtatis 48.

Ars vtmam mores animum● dep●●gere posset , Pul●nrior in terris 〈◊〉 ●abella foret . O 〈…〉 Art could pens●●l , ou● 〈◊〉 mind , A fairer peice on Earth we should not find . G. Faith●●●●●culp : portrait of Samuel Bolton

THE Dead Saint Speaking , TO Saints , and Sinners Living : In severall TREATISES .

VIZ.

The Sinfulness and greatest evill that is in Sin , On 2 Sam. 24.10 . Loves of Christ to his Spouse , On Cant. 4.9 . Nature and Royalties of Faith , On John 3.15 . Slowness of Heart to Beleeve , On John 1.50 . Cause , Signes and Cure of Hypocrisie , with Motives Helps to Sincerity , On Isaiah 58.2 . Wonderfull Workings of God for his Church and People , On Exod. 15.11 .

Never before Published .

BY SAMVEL BOLTON , D. D. Late Mr. of Christ Colledge in Cambridge . Prepared for the Presse ●● himself , during Life .

Oh wretched man that I am , who shall deliver mee from the body of this Death ! Rom. 7.24 . But God commended his love towards us , in that whilst wee were yet Enemies , Christ dyed for us . Rom. 5.8 .

LONDON : Printed by Robert Ibbitson , for Thomas Parkhurst , and are to be sold at his Shop at the three Crowns , over against the Great Conduit in Cheapside , 1657.

TO THE Right Honourable , and Right Religious Lord , Robert Earle of Warwick , Baron of Leez , and to the truly Noble , and truly vertuous , the Lady Elianor , Countess of Warwick , his most pious Consort . E. B. wisheth to your present prosperities , the addition of many dayes , increase of Grace in this life , and the full fruition of Glory in the life to come . Right Honourable ,

IT was the purpose of my dear Husband deceased , to have presented these his Works unto you Both , by an Epistle Dedicatory , wherein hee would have spoken his gratitude for your manifold favours . And when his wasting weaknesses had rendred him unfit for that intended service , hee desired , if these manuscripts should bee esteemed worthy of publick view , they might come abroad under your Honours Patronage , to bee living evidences of his high respect and unfeigned thankfulness . This Narrative will , I humbly hope , make a satisfying Apologie for my presumption , in prefixing your noble Names before these his Sermons , which are likely to find the same good acceptance from the Presse ( as some eminently pious and learned , upon the perusall of them judge ) which they received from the Pulpit .

My prayers are , that Your Selves and Your Family , may both here and hereafter reap the fruit of all those encouragements , which many famous Ministers ( some dead , and others surviving to do service ) have received from Your Honours favour .

I humbly crave your acceptance of this Widdows mite of Gratitude , for all the expressions of Your respect , both to my reverend Husband and worthlesse self .

Right Honourable , I am under many Obligations bound to bee

Your Honours humble Servant , ELIANOR BOLTON .

An Epistle to the Reader .

THE Books of learned and godly Ministers , published by others after their death's , do for the most part come far short of those Books , which they themselves publish in their lives time . The children of their brains being herein , like unto the children of their bodies , who many times live plentifully while their Fathers live , but meet with much hardship after their death's . It may bee said of the posthumous works of most men in comparison of their first works Printed by themselves , as it is of Abishai and Benaiah , 2 Sam. 23.19.23 . They were very valiant and honourable men , but they attained not unto the three first Worthies of David .

But it fairs far otherwise with this our Reverend Brother , hee hath attained a double happiness which few arrive unto . These ensuing Sermons were written out in a fair and legible Character , and prepared for the Press in his life time , and wherein they were defective , they have been supplied and made up , by an able , learned , and judicious Friend ; so that the Reader may assure himself that they are no whit inferior to those other Books , which he himself set forth , and that these Fatherless children , suffer no considerable prejudice by their Authors death .

The Subjects treated on in this Book , are all of them of singular use and benefit . Here you have exactly proved , That Sin is the greatest of Evils , and therefore calls for the greatest sorrow , the greatest hatred , the greatest care to avoid it , and to be rid of it . That the heart of Jesus Christ is exceedingly taken with his Church and people , and that therfore his people ought to be exceedingly in love with him . Here you have the Nature , Necessity , and Difficulty of Faith , learnedly and practically handled , and especially the Priviledges and Royalties of it . Here also is shewed the Cause and Cure of Hypocrisie ; And how far a man may go towards Heaven , and yet fall short of it .

The truth is , As the rude Satyre in Plutarch , who strove to make a dead man stand upright , had so much wit as to say , Deest aliquid intus , there wants a principle within to inable him to stand . So may I truly say of him that shall read this Book , and not be very well pleased with the matter therein contained , Deest aliquid intus , hee wants a principle of grace within , to cause him to close with such wholesome , spiritual , and heavenly truths .

There are other very profitable Treatises of this our Reverend , and godly Brother ( prepared by himself for the Press ) yet behinde , which may happily be brought to light , if God shall please to cause this Book to finde acceptance with his people , for whose spiritual advantage it is intended ; And that it may obtain the end for which it is Printed , is the Prayer of

Thy Servant in the Work of the Ministry , ED. CALAMY .

THE CONTENTS OF Sin the greatest Evil. 2 Sam. 24.10 . And now I beseech thee , take away the iniquity of thy servant , for I have done very foolishly . THe occasion of the words . p. 1. Parts of the Text. p. 3. Words opened . Ibid. The letter of the words speake three Doctrins . First , Gods servants may commit sin , commit iniquity , the iniquity of thy servant . Ibid. Secondly , Fresh sinning , must have fresh repentings . Ibid. Thirdly , There needs fresh pardon , for fresh revoltings . Ibid. Doctrines handled are two , First , Sin is , and Gods people do apprehend it to bee , the greatest Evil in the World . Secondly , When God threatens to punish sin , it is the best way to run to God , to take away sin . p. 3. First Doctrin . p. 4. That sin is the greatest Evil ; Shewed , First , By Collation . Secondly , By Demonstration . First , By Collation and Comparison . First , Most of all other evills are but outward . Secondly , All other evills are but of a temporal nature , they have an end , this evil is of an eternal nature . Thirdly , All other evills do not make a man the subject of Gods wrath . Fourthly , Other evils do but oppose our well being , nay only our well being for present . Fifthly , Other evils are but destructive to a mans self , fight but against particulars . Sixthly , All other evils are Gods Creatures , and so far good . Seventhly , Other evills are used by God , as medicines either , First , To prevent this ; or Secondly , for the cure of this . p. 4 , 5. Doctrines proved by Demonstration . 1 That which fighteth against , and opposeth the greatest good , must needs bee the greatest evil . p. 5 , 6. Secondly , That which is universally evil , all evil , and no good , must needs bee the greatest evil , but sin is all evil , &c. p. 6. Thirdly , That which is the sole object of Gods hatred , must needs bee the greatest evil ; but sin is , &c. Fourthly , That which separates the soul from the chief good , must needs bee the greatest evil . p. 7. Fifthly , That which is the ground and cause of all other evils , must needs bee the greatest evil ; but sin is , &c. p. 8. National evils , 1. Wars , 2. Famine , 3. Pestilence ; personal ; temporal , spiritual , eternal . p. 8. Sixthly , That which is worse than the utmost evil , must needs bee the greatest evil ; but sin is worse than the utmost evils , worse than Hell . p. 9. Second part of the Doctrin ( as sin is in it self so ) In the apprehensions of Gods people , sin is the greatest evil ; and this appears by p. 9. 1. Their sighs for sin . 2. By their sufferings to avoid sin , they have esteemed sin worse than 1. Poverty . 2. Prisons . 3. Death . 4. Hell it self . p. 10. Consectaries , or Uses . 1. Let us fall down , and admire the wisdome , and adore the goodness of God , who out of the greatest evil , could bring the greatest good , bee humbled for the fault , and blesse God for the remedy . p. 11. 2. Hence conclude it is the saddest punishment , the fearfullest judgement in the World , to bee given up to sin . Ibid. 3. See what fooles they are , who seek to bee rid of other evils , by the admission of sin . p. 12. 4. If sin bee the greatest evil , what then is sin circumstantiated , sin compounded , sin made exceeding sinful ? p. 13. 5. See what fools they are , who make a mock of sin , who sport with Hell , hee who sports with sin , sports with Christ , with killing Christ , and tearing the flesh of Christ . p. 14. 6. See the utter impossibility of any thing under Heaven to help us from under the guilt of sin , save Jesus Christ only , infinite Righteousness is required for one sin , no more for a thousand sins ; no Righteousness proportionable to the evil of sin , but Christs . p. 15 First , Not our own . Secondly , Nor will the Righteousnesse of the Law . Thirdly , It is not the Righteousnesse of Angels , it must bee infinite wisdome to finde out a way ; it must bee infinite mercy to pardon , infinite power to subdue ; infinite merit to purge and cleanse , infinite grace to destroy sin . p. 16 7 See how much wee are bound to Christ who hath born our sins , who hath an interest in him . p. 17 And secondly , who hath so born them , that wee shall not bear them . Eight Consectary . If sin bee the greatest evil , it then calls out , First , For the greatest sorrow , though not to the quantity and bulk , yet in quality and worth ; though not in strength , yet in length , and continuance . p. 20 Sorrow proportionable to the measure and greatness of sin . p. 21 — To the merit , and desert of sin . p. 22 Secondly It calls for the greatest hatred . p. 22 Thirdly for the greatest care to avoid , and hee that is careful to avoid , will bee acquainted with the falls of others , with the weaknesse of his own heart , hee is acquainted with the power and policy of Satan , with the danger and deceitfulnesse of sin . Deceitful in Its Objects . Arguments . Pretences . Excuses . Incroaches . Promises . p. 22 , 23 Fourthly , It calls for the greatest indeavours to bee rid of it ; this evil if it bee kept , makes our good evil ; where on the contrary , if sin bee removed , the evil of the evil is taken away . Sin is the sting of every affliction ; Therefore First , Let us chuse the greatest evil in the World , rather than the least sin . Secondly , Let us pitty , and pray for such , as are under the state of sin . p. 24 Thirdly , Let us admire the greatnesse First , Of the patience of God in bearing with sinners . And that if you consider , Sin is contrary First , To Gods works . Secondly , To Gods Nature . Thirdly , To Gods Will. p. 25 Secondly , Let us admire the greatnesse of Gods mercy in pardoning sin . p. 26 Thirdly , See what cause wee have to humble our selves , that wee have had such slight thoughts of sin . Six Glasses wherein sin is presented , to show sin is exceeding sinful . Look upon it in the 1 Glasse of Nature . p. 72 2 Glasse of the Law . p. 27 , 28 3 Glasse of griefs woundings , peircings , which The Saints have found First , In their Admission into the state of Grace . Secondly , In their relapsings into sin . p. 28 4 Look upon sin in Adam . p. 28 5 Look upon sin in Christ . p. 28 6 In the damnation of the soul . p. 29 Use 1. See what need wee have to aggravate sin to the utmost in our confessions . p. 29 Six Singular fruits of so doing . p. 30 Use 2. If sin bee the greatest evil , then it is the greatest mercy in the World to bee rid of it . p. 31 That appears in these particulars . 1. It is the dearest bought-mercy . p. 31 2. It is the purest mercy . p. 32 3. It is the freest mercy of all other , in two particulars . p. 32 , 33 4. It is an intituling mercy . p. 33 5. It is an irrevocable mercy . p. 33 , 34 6. It is an universal mercy , the womb of mercy . p. 34 Seven Glorious fruits of pardon of sin . p. 34 , 35 First Use , Labour above all things to get pardon of sin . Five sorts of men , who do but dally , and trifle with God about pardon of sin . p. 36 , 37 , 38 The Contents of the Treatise of Christs Love to his Spouse . On CANT. 4.9 . THe Penman of the Canticles , who p. 43 Why called the Song of Songs . Ibid. Matter contained in the Canticles . p. 44 Words of the Text opened . p. 45 Doct. 1. The heart of Jesus Christ is exceedingly taken with his Church , and People . p. 46 In the Prosecution hereof is shewed , 1. What is meant by his heart being taken . p. 46 , 47. 2. That the heart of Christ is exceedingly taken . Diverse Arguments . Because , 1. Christs thoughts are upon his Church , and People . p. 47 2. Christ doth affectionately love them . p. 48 3. Christ doth rejoyce over his Church . Ibid. 4. Christ doth exceedingly delight in conversing with his Saints . p. 48 , 49 5. Christ thought nothing too dear to do or suffer , &c. 6. Christ is fully satisfied with the injoyment of his Church . p. 49 , 50 7. Christ is exceeding charie over his Church . p. 50 , 51 Three other Particulars that demonstrate the Doctrin . 1. Christ made all things for them . p. 52 2. Christ prepared Heaven for them . 3. Christ shed his blood for them . Reasons why ? Because they are his First , People . Secondly , Friends . Thirdly , Children . Fourthly , Spouse . Fifthly , Members . Sixthly , Jewels . They are his , First , By Choice . p. 54 Secondly , By Purchase . p. 54 Thirdly , By Donation . p. 55 Fourthly , By Covenant . p. 55 , 46. Second Reason , Because they are adorned with his Beauties . 1. Of his Righteousness . p. 56 2. Of his Graces . p. 57 2 They are persons singled out to advance the great design of glorifying the riches and freenesses of his grace . p. 58 , 59 Uses ; 1 To strengthen our faith , in expectation that Christ should do more for his Church . p. 60 The Church Christs , 1 Fould . 2 Field . 3 House . 4. Flore . p. 60 Note , to Explication , joyn Supplication . p. 61 Second Consectary , Then hee will never take his heart off from them . Object . God doth sometimes forsake his Church and People . p. 63 In answer to the Objections , several conclusions laid down . 1 God doth sometimes seemingly , when hee doth not really forsake them . p. 63 2 God may partially forsake his People , but hee doth never totally forsake them . p. 64 3 God may forsake them for a time , not for ever . p. 65 Third Consectary , Then all the passages of Gods Providence , 1 Towards the Church in general . 2 To any particular member , are all for good . p. 66 , 67 4 Consectary , What a fearful sin it is , that causes God to deal hardly with that which his soul loves so dearly . p. 68 , 69 , 70 5 Consectary ; It discovers into what you may resolve all the passages of God to his Church , even into his own love . p. 70 , 71 Two streams in which the Love of God doth run , 1 Higher , in four Particulers . 2 Lower , in four Particulars more . p. 72 6 Consectary ; With what confidence wee may pray for the good of the Church . p. 73 7 Consectary ; What will become of those , who are enemies to his Church and People . p. 74 8 Consectary ; See here the ground of acceptation of the services of his People . p. 75 Use of Examination , whether wee have interest in this love . Four Rules to bee observed in our Examination . p. 76 Inquiry it self , hee whose heart is taken with Christ , Christs heart is taken with him . Signes . Nine signes of a heart taken with Christ . p. 77 , to 88 Use of Exhortation , To them of his Church . 1 Walk sutable to this Love in five Particulars . p. 88 2 Beware of abusing his Love . Four particulars wherein Christs Love may bee abused . p. 88 , 89 3 Bee much in contemplation of his Love . p. 90 The thoughts of Christs Love will work seven Effects p. 90 , to 93 4 Labour for a reciprocal affection towards Christ . p. 94 , 95 The Contents of The Nature , and Royalties of Faith . JOHN 3.15 . Whosoever beleeveth in him shall not perish , but have eternal life . 1 THe occasion of this discourse . p. 41 2 The discourse it self . p. 42 Parts of the Text. Ibid. Inquiries . First What Act of Faith that is , whereby a sinner stands justified before God . p. 42 , 43 , 44 2 Upon what Object this Act is to bee terminated . p. 45 Doct. The great thing which is required at our hands for Justification , and Salvation , is , beleeving in Christ . p. 46 1 What Faith is , the Definition with the Explanation of it , which answers to six Objections that are made against the Definition . p. 46. to 61 2 Faith the only requisite , whereby wee should bee justified , and saved . 1 No way of union with Christ , but by Faith . p. 61 , 62 2 Faith necessary for our communion with Christ . p. 62 , to 64 3 Why God should make choice of this Grace for our Justification . 1 That it might bee by Grace . Ibid. 2 That the promise might bee sure , in two respects . p. 64 , 65 3 That the promise might bee to all the seed . Ibid. 4 That no man might have cause to beast , or glory in himself . p. 65 , 66. 4 How Faith justifieth ▪ p. 67 , 68 What are the Royalties of Faith ? — Faith is a heart-chearing Grace . 1 By procuring a sufficient paymaster , Christ . p. 68 , 65 2 By making us one with Christ , by which his payment is ours . p. 66 2 Faith is a heart-cleansing grace , and that two wayes . 1 Argumentatively , from God , four Arguments . p. 69 2 From our selves , two Arguments . p. 70 2 Operatively ; Faith makes thee First , Of the Merit of Christ , Secondly , Prayer , Thirdly , Promise of Christ . p. 71 3 Royalty , Faith is a heart-commanding grace , and it inables the soul to do what it commands . p. 71 , 72 4 Faith is a heart-quieting grace . 72. 71. Again ( false figured . ) Two manner of wayes Faith calms the heart . 1 Imperiously , and that 1 By commanding , or 2 By checking the soul . p. 72 , 73 2 — In a perswasive mild way , presenting three grounds for patience . p. 73 , 74 5 Royalty , Faith is a soul-securing grace , nothing else will secure but beleeving . p. 75 1 It sets the soul upon a soul-securing bottome . p. 75 , 76 2 Instates the soul into soul-securing promises . p. 77 3 — Into soul-securing priviledges . 1 Sons of God . 2 Spouse of Christ . 3 The inheritance of Christ . p. 77 6 Royalty , Faith is a heart-humbling Grace , it makes real , all humbling considerations from God , the justice of God , threatnings of God against sin . p. 78 , 79 7 Royalty , Faith is a heart-softening grace , and that , p. 80 1 By looking upon heart-melting Promises . Ibid. 2 Taking up heart-softening Considerations . Ibid. 3 Looks upon soul-melting Objects , a wounded and broken Christ , the considerations of his sufferings , p. 81 1 Either in themselves , 2 Or in their cause , 3 Or as the effect of sin . p. 81 , 82 8 Royalty , Faith is a heart-transforming grace , heart , head , will , transformed . p. 82 , to 84 9 Royalty , Faith is a heart-pacifying grace , an unbeleeving-heart , a stormy heart , above us , within us , below us , all against us , whilst unbeleevers . p. 84 2 Faith makes us servants to the God of Peace . p. 65 , 2 Subjects to the King of Peace . p. 66 3 Christ our Peace , interests us in the Covenant of Peace . 4 Instates us into the conditions of Peace . p. 66 Quest. Many have peace , and yet are not beleevers , and many are Beleevers , and yet want Peace . Answered . p. 87 , to 90 10 Royalty , Faith is a heart-inabling grace , First , To do , Secondly , To suffer . p. 90 , 91 1 Faith begets inabling-promises p. 92 2 Supplies with soul-inabling strength . Ibid. 3 Furnisheth a Christian with soul-inabling considerations , in three Particulars . p. 93. 2 Faith inables the soul to suffer . p. 93 1 Puts the soul into a suffering frame ; 1 By putting the Judgement into a right frame . Ibid. 2 Prevails with the will . p. 94 3 Works upon the affections . Ibid. 2 Faith furnisheth the soul with suffering resolutions . Ibid. 3 Begets suffering graces . p. 95 4 Layes in suffering strength . Ibid. 5 Propounds to the soul suffering rewards . Ibid. 11 Royalty , Faith is a heart-innobling grace . Ibid. 1 It sets our persons above others . Ibid. 2 Our performances above others . p. 96 1 It begets in us soul-innobling Principles . Ibid. 2 — Implants us into soul-innobling relations ; It first makes us servants of the great God , 2 Friends of God , 3 Sons and Daughters of God , 4 Spouse of Christ , 5 Makes us members of Christ , who is such a head as doth innoble his members . p. 97 3 Faith puts us upon soul-innobling imployment . p. 97. 4 Faith intitles us unto a soul-innobling inheritance . p. 98 12 Royalty , Faith is a soul-fatning grace , which it doth after this manner ; 1 By destroying soul-consuming lusts . p. 99 , 100 2 Faith puts a man into a soul-fatning pasture . p. 100 3 Faith feeds upon soul-fatning dainties . p. 101 1 On the Promises . 101. 2 Upon a soul-fatning Christ . Faith feeds upon Christ , 1 In the Word , 2 In the Sacrament . p. 102 , 103 13 Royalty , Faith is a heart-emptying grace . Ibid. 1 Of opinion of Righteousnesse in our selves . p. 104 , 105 2 Of all opinion of strength to help our selves . p. 106 , 107 14 Royalty , Faith is an heart-inriching , and filling grace . p. 108 , 109 1 It inricheth the head with knowledge . p. 110 2 — The heart with grace . p. 111 Four invaluable things , 1 Favour of God in Christ . 2 Souls of men . 3 The Spirit . 4 The Graces of the Spirit . ●hese are such riches God bestowes upon none but beleevers . Ibid. A Beleever , the poorest , and richest , man in the world . p. 112 15 Royalty , Faith is an heart-raising grace . 1 From the death of sin . p. 113 2 From the death of inward trouble . p. 114 1 By looking back upon soul-raising experiences . p. 115 2 Looks upon soul-raising promises . Ibid. 3 Layes hold upon a soul-raising Christ . p. 116 4 Indites soul-raising prayers , uses Arguments from it self , from God . p. 117 16 Royalty , Faith is an heart-chearing grace . p. 118 This joy of Faith is , First , Spiritual , Secondly , Hearty , Thirdly , Satisfying , Fourthly , Constant . p. 119 Faith will inable to rejoyce , 1 In Bonds . 2 In Sicknesse . 3 In Poverty . Ibid. Five grounds of rejoycing . p. 120 Objection , Who more sad than Beleevers ? Answered . 120 , to 122 Five grounds of Sorrow arraigned at the bar of right reason . p. 122 1 Is it thy former sin ? 2 Is it thy present corruption ? 3 Is it thy imperfections ? 4 Is it thy afflictions ? 5 Is it because under some present temptation ? Ibid. Matter of joy , if Faith to see Gods aims , in six particulars . p. 122 , 123 17. Royalty , Faith is an heart-guiding grace . p. 124 It guides the heart in difficult cases . p. 125 Faith will not own the flesh as a King , nor as a Counsellor , p. 126 18. Royalty , Faith is an heart-establishing grace . p. 127 Unbeleef unsettles the soul . Ibid. Two things Faith establisheth the soul against ; First , Against fears . Secondly , Against falling , Against five sorts of fears . p. 128 1 Of Men. 2 Of Want . Ibid. 3 Of Death . p. 129 4 Of Hell . Ibid. 5 Of Judgement . p. 130 2 Faith establisheth the heart against falling . 1 Against total Apostacy . p. 130 2 Against final Apostacy . p. 131 1 Faith sets the soul upon a soul-establishing bottome . 2 Interests the soul in a soul-establishing covenant . Ibid. 3 Doth beget in a man soul-establishing principles . p. 132 Six Principles Faith begets in a man . p. 132 , 133 Use 1 Of Tryal , incouragement to it . 1 It is possible . p. 134 , 135 2 Though possible , yet it is difficult , 1 In respect of the deceits . p. 136 2 In respect of the doubts , and mis-givings of our own heart at all times , especially at three times . First , Of Humiliation . p. 137 Secondly , Of Temptation . Ibid. Thirdly , of Desertion . p. 138 Secondly , It is necessary to know whether wee are beleevers . First , In respect of comfort . Ibid. Secondly , In respect of Obedience . p. 139 , 140 Two Rules observed in the Tryals following . First Grand Rule , the Word of God . Secondly ; To lay down such evidences as are universal to all beleevers ; weak as strong . p. 140 Method observed for Tryal , are evidences taken , First , From the usual manner of Gods working Faith . Secondly , From the grace it self wrought . First , The manner of Gods working Faith . 1 By discovering sin . p. 141 2 By discovering the fulnesse and al-sufficiency that is in Christ . p. 142 3 The freenesse of his Righteousnesse to all commers . 4 Stirs up the soul to persevere . 5 How God works Faith . p. 142 , 143 Secondly , Some evidences taken from the grace it self , 1 Of a weak . 2 Of a strong Faith . Ibid. 1 The weakest faith hath strong desires after Christ , wherein is shewed the difference between an unbeleevers desires , and a beleevers . p. 143 , 144. 2 A Weak faith will close with the precepts of God . p. 144 , 145 3 Weak faith is joyned with mourning and sorrow for the weaknesse of it . Ibid. 4 Weak faith is unfeigned faith , not counterfeit . 5 Weak faith is a holy faith , accompanied with holinesse of heart , holinesse in life . p. 145 , 146 6 A weak faith doth not rest in weaknesse . 7 A weak faith will cleave to Christ . Five things by way of support to a weak faith . 1 The smallest degree , if true , is saving . p. 146 2 Though weak , yet it is a growing . 3 The weakest gives the soul union with Christ . 4 It gives communion with Christ . 5 It hath equal share in Gods love . Difference between want and weaknesse . p. 147 Evidences of a strong faith . 1 An high prizing of Christ . p. 148 Two things make Christ precious to a m●n , 1 The knowledge of Christ , and that 1 The want of Christ . 2 The worth of Christ . Ibid , 2 The apprehension of the souls interest in him ; this a strong beleever doth . p. 149. Four Tryalls whether we prize Christ . p. 149. Some things more peculiar to a strong Faith , than to a weak Faith . p. 150 , 151. 2 Strong in Faith , and strong in hope , and expectations of the thing beleeved . p. 152. Strong Faith , and strong Patience . Ibid. Strong in Faith and strong in Obedience . p. 153. Strong for active and passive obedience . p. 154 3 A strong Faith will beleeve nothing contrary to his beleefe . Ibid. Though Satan takes up arguments from God . 1 Inward , or p. 155 2 Outward dealing with him . p. 155 , 156 4 A strong Faith will trust God in difficulties . 1 With small means . p. 156 2 Without means . p. 157 3 Against means . p. 158 5 A strong Faith is accompanied 1 With much peace . p. 158. 2 With much joy . p. 159 6 Strong Faith will subdue strong corruptions . Ibid. 7 — Overcome strong temptations . Ibid. 8 Over come strong doubts . 159. 9 Strong Faith , and strong prayers . Strong 1 To wrestle with God . p. 160 2 To prevail with God . p. 160 , 161 10 Strong Faith can take 1 Long delays . p. 161 2 Strong denials from Gods hand . p. 161. 162. 11 Strong Faith hath strong desires 1 To go to Christ by death . 2 That Christ would come to judgement . p. 163 Use of Exhortation . First , To get Faith . Motives 1 From the greatnesse of the sin of unbeleef , it offers injury to all-God , 1. Wisdome , 2 Mercy and Love , 3 Power , 4 Truth . p. 164 , 165 2 Unbelief is a mother sin , the womb of sin , entertainer maintainer of sin . p. 165. 3 Unbeleef is a soul-killing sin . p. 167. 2 Motive from the necessity of Faith . 1 Needfull in respect of our persons . Our persons are 1 Under the guilt , 2 Power , 3 Dominion of sin . p. 167. 2 In respect of our performances ; Faith is the salt that seasons all . p. 167 , 168. 2 Branch of the Exhortation , to those that have Faith , to exercise Faith . 1 In matter of Justification under the guilt of sin , trust in God for pardon of sin . p. 169. 2 Trust in him for sanctification , 3 Trust in him for Mortification of thy Lusts , five Scriptures to incourage us . 170. 4 Exercise Faith in case of difficulties . Ibid. 5 Exercise Faith in case of desertion . p. 171. 6 In case of Calamity , Nationall or personal . p. 172. 3 Branch of the exhortation , let us grow up in trust . Ibid. Incouragements . 1 The more Faith , the more in love and favour with God . p. 173. 2 The more Faith , Grace , more love of God , more Patience , Courage , Obedience . 3 The more spiritual comfort . 4 The more strength to prevail with God . Ibid. Means for the begetting of Faith . 1 Keep close to Faith-begetting Ordinances . 1 Word . p. 174. 2 Prayer . p. 174 , 175. 2 Have much to do with Faith-begetting company , Faith-begetting Conference . p. 175. 3 Cherish Faith-begetting considerations . 1 Thoughts of our selves . p. 175. 2 Of God , cherish especially three thoughts . p. 176. Two doubts keep men off from beleeving . Ibid. Wee must do as those Lepers , 2 King . 7.3 , 4. p. 177. 12 Means for increasing Faith . A conclusion . p. 178. 179. With the doctrin of Works . p. 180 , 181. The Contents of The slownesse of Heart to believe . JOHN . 1.50 . Jesus answered and said unto him , because I said unto thee , I saw thee under the Fig-tree , beleevest thou ? thou shalt see greater things than these . PArts of the Chapter . p. 185 , 186. Parts of the Text. 187. 1 Question arising out of the words . p. 187. Answered Ibid. and p. 188. 2 Question for unfoulding of the words , answered . p. 188. Doctrins from the scope of the Text. 1 Doct. The eyes of Christ run through the world , and behold the evil and the good . Three Uses made of it . p. 189. 2 Doct. Such is the goodnesse of God , that hee commends us for that which is his own . Two Uses made of this . p. 189. Doctrins the Text more fully holds forth . First , That slownesse of heart to beleeve , is a temper of spirit very offensive unto God . Secondly , It is very pleasing unto God , when we will beleeve in him upon small Revelation . Thirdly , God will reveal great things to them who do so beleeve in him . The first Doctrin cleared . p. 190 , 191. That we are slow of heart to beleeve , demonstrated in five particulars . The 1 Greatnesse of that power put forth in the working Faith . p. 191 , 192. 2 The complaints of sinners when they come first to beleeve . p. 192 , 193. 3 Rhetorick work God useth to a poor humbled cast down sinner to bring him to beleeve . p. 193. 4 Way God takes to confirm the covenant of mercy to beleevers . p. 194. 5 Complaints of the Preacher . p. 195. Grounds of the slownesse of heart to beleeve . First , From Satan who hath two stratagems . p. 195 , 196 , 197. Secondly , From themselves . 1 From ignorance . p. 197. 2 Pride . 3 Too much tendernesse . p. 198 , 199. 4 Doubt of Gods will . p. 200. 5 Some rest on this side Christ . p. 200 , 201. 3 Ground why wee are slow of heart to beleeve , is taken from others . p. 202. 1 Wee look upon their height . p. 203. 2 — Upon others depths . p. 204. 205. 206. Three Reasons why this frame of spirit is so offensive to God . 1 It argues and speaks a corrupt heart . p. 207. 2 As much as in it lyes it makes void all the stupendious things of God . p. 107. in particular . 1 The great counsel of God . 2 The thoughts of his mercy . 3 The purposes of Gods mercy to thee . p. 20. 4 Frustrates the expectation of God . p. 209. 5 Gods end in sending Christ . 6 The death of Christ . 7 The promises of God to Christ . p. 209. 3 Reason , this keeps a man in an unserviceable condition both to God and Man . p. 210 , 211. Use , See how Satan doth delude their souls whom hee perswades not to beleeve is a vertue , is a thing pleasing unto God . p. 212. Reasonings of poor souls why they must not beleeve . p. 213. 2 Use of Exhortation to three things . 1 To bee convinced of the greatnesse of the sin . 1 You wrong God . 2 You gratify Satan . Satan hath two glasses to discover sin . p. 215. Quest. How shall I know when God , and when Satan discovers sin ? p. 216. A sinful looking on sin in seven particulars . p. 217. 3 You injure your selves in three particulers . 2 Be humbled for it . p. 219. 3 Be quickned to beleeve . p. 219 , 220. Consider . 1 It is Gods command , and that is first , a sufficient warrant . 2 It is sufficient security . p. 220. 2 Consider you can do God no greater pleasure , than to come in and beleeve in him . p. 221. Faith a weapon to be weilded against seven charges of Satan . p. 221 , 222. THE CONTENTS . OF HYPOCRISY . ISAIAH 58.2 . THe World divided into four ranks of men . p. 26 Those that are in the pale of the Church ranked in three sorts . ibid. Those that are pretenders for Heaven , into two sorts ; of which are , the 1 Formal Christian . ibid. 2 Upright and sincere Christian . ibid. The Text opened . ibid. Doct. That it is possible for a man to do much in the wayes of God , even to abound in all outward performances , and yet bee false at heart , and have an unsound spirit here , and miss of Heaven hereafter . p. 263 The Doctrin proved and cleared by diverse Particulars ; as The first Particular is , 1 Hee may hear the Word . p. 265 2 May abound in hearing . ibid. 3 May hear with affection . ibid. Four kindes of affections that a Formalist may hear with , 1 With affection of wonder and astonishment . p. 266 2 Affection of fear and trembling . ibid. 3 With delight and some kinde of love . ibid. 4 With affection of Joy . ibid. Secondly , A man may not only hope , but pray too , nay , make many Prayers . ibid. And hee may joyn fasting to prayer . ibid. Thirdly , A man may seem to bee humbled , to mourn , and to weep for sin , and yet bee unsound . p. 267 There are four sorts of tears . ibid. 1 Tears of Anger . ibid. 2 Tears of desparation , such as are the damned in Hell . ibid. 3 Tears of compassion . ibid. 4 Tears of Godly-sorrow . ibid. Fourthly , A man may seem to do much , walk in many wayes of duty in outward shew of obedience , to the letter of command . ibid. Fifthly , A man may cast up his vomit , disgorge himself of all his old wayes . p. 268 Hee may leave sin , either , 1 Out of fear of evil ibid. 2 Out of a wearinesse of it . ibid. 3 Out of love of some contrary sin . ibid. 4 Out of want of fit Instruments , and means to compass his sin . ibid. Sixthly , A man may accompany himself with the People of God . ibid. Seventhly , A man may not only do , but suffer too , and yet bee unsound . ibid. Reasons are , 1 Reas . Because no unsound spirit hath any thing in it , which is essential to a Christian , as a Christian . ibid. 2 Reas . Because a false professor may have a compleat resemblance of a Christian in all those things which are not essential to a Christian . p. 269 Thus the first thing is cleared , now wee come to the second thing propounded . Secondly , How it may stand with 1 Gods end . 2 Satans end . 3 A mans own ends , to abound in duty , and yet not bee sincere . First , It may stand with Gods ends , both 1 Towards the good , and they are merciful ends . 2 Towards the bad , and they are partly merciful , and partly judicial . First , It may stand with Gods ends towards the good , and they are merciful ends . ibid. & p. 270 First , That God may serve his own glory by them , for the bringing in , and building up of the godly . ibid. Secondly , God suffers unsound hearts to abound in duties , to maintain an holy jealousy and watchfulnesse in the hearts of his own people . p. 271 Thirdly , To make us see there is something in duty more than duty , which sets a value upon duty , and makes it of worth . ibid. Fourthly , To tell us that there are other things to bee done of a Christian , than meerly to pray here . p. 272 Fifthly , To make his people more solicitous , after surer , more stable , and proving evidences than these are . ibid. Secondly , As it may stand with Gods ends to the good , so it may stand with Gods ends to the bad . 1 His merciful ends . p. 273 2 His judicial ends . ibid. Secondly , It may stand also with Satans ends , and that 1 Towards the good . p. 274 2 Towards the world . ibid. 3 Towards themselves . ibid. 1 It may stand with Satans ends towards the good . 1 Hereby Satan doth labour to cause Gods people to throw off the work , to desist in their way . ibid. 2 If hee cannot prevail with Gods people , to throw off the work , yet hee hath a second end , and that is to discourage Gods people in the work . ibid. 3 If Satan cannot prevail thus far , yet hee labours by these men to scandalize the godly , to bring evil reports on all that walk in the wayes of life . p. 275 You know how wicked men argue , viz. 1 Either from particulars to generals . ibid. Or 2 By the failing of the person . ibid. Secondly , It may stand with Satans end , in respect of the world , as 1 To keep them off from entring upon the way of life . p. 276 2 To strengthen the prejudice of wicked men against the wayes and people of God . ibid. 3 Hereby hee hardens them in a way of sin . ibid. Thirdly , How it may stand with Satans ends , towards themselves that thus abound in duty , and yet are unsound . ibid. 1 To aggravate their condemnation . ibid. 2 Because such men are surest his of any , and that on two grounds . ibid. 1 If hee stands in that condition , hee thinks hee is sure enough . ibid 2 If hee falls , hee thinks him sure enough , because the hazard is great . p. 277 3 It may stand yet further with Satans ends , because hee hopes to have some further good of them another day . p. 278 For the Devil knows , 1 They will bee the surest and trustiest servants to him of any . p. 279 None in the world have more of the infernal nature than they . p. 280 Thirdly , How it may stand with their own ends , who having corrupt hearts , yet should notwithstanding abound in duty . 1 To answer the cases of conscience . ibid. 2 To pacifie the quarrels , to satisfie the gripes , and gnawings of conscience . p. 281 Conviction doth arise from some common , not saving light , and that , 1 Because it discovers grosse sins , not secret sins . 2 It discovers open sins , not spiritual sins . ibid. 3 It discovers no sin , as sin , in the nature of it . ibid. Other ends there are , which are more low than the former , as 1 For ostentation and gifts of pride . p. 282 2 For affection , credit , and esteem in the world . ibid. 3 For the advancement of their worldly designes . ibid. 4 That by this means they might procure Gods blessings on them in this life . ibid. Next thing is to shew what the grounds are whence it ariseth , that a corrupt heart may abound in outward performances . p. 283 First ground is natural conscience . ibid. Second ground is some present distresse and trouble on the conscience , or upon the bodies of men , upon the spirit or flesh of men . ibid. & p. 284 1 Some present distress upon the spirit . 2 Outward pressures on the body . ibid. The fourth thing remains , which is four , where the fault lies , or how it comes to passe , and that in six particulars . p. 285 1 Hee fails in the latitude or extent of his obedience . Hee is limited , 1 Either to some command most suitable , 2 Or to the flesh , that is , to the outwards of the command . ibid. 2 Hee is faulty in the manner of his obedience . p. 286 3 Hee is faulty in his aims and ends . ibid. 4 Hee is faulty , in that hee resteth upon what hee doth , and looks no higher . p. 287 4 Hee makes it self his obedience , which should quicken his Obedience . ibid. 6 These spiritual performances do not arise from spiritual Principles . ibid. There is a fourfold change . 1 A Moral change . p. 288 2 A Partial change . ibid. 3 A Formal change . ibid. 4 A Spiritual change ; But not new ibid. 1 For substance of soul and body . p. 289. 2 For faculties of soul and body . ibid. Object . Nature cannot act ultra sphaeram , above it self , nature cannot go any further than Nature . Answered . ibid. — It is true in the main , but Nature may bee strengthened from above . ibid. Nature considered in diverse forms and ranks . 1 There is a meer Nature with those reliques , ( as some say ) But I say restored Principles . ibid. 2 Nature civilized , and moralized . 3 Nature sublimated . p. 290 Thus you see the Doctrin cleared , and the fourth thing answered . 1 Hee is a man , who was never humbled for sin . ibid. 2 Hee is a man , that was never truly cast out of himself . ibid. 3 Hee is a man , that was never fully changed . ibid. 4 Hee is a man , who is carryed upon holy works with a slavish heart . ibid. There are two great weights that carry him about . 1 Fear of Hell . p. 291 2 Hope of Heaven . ibid. Use If a man do thus much , and yet fall short of Heaven , what then shall become of them that do nothing ? ibid. Sincerity lyes in labouring , and how . ibid. These things are necessary . 1 Necessitate Precepti , God hath commanded them . 2 Necessitate Medii , they are the way to life . ibid. Object . This discourageth us , If a man may do thus much , and yet fall short of Heaven , then it is as good to sit still and do nothing . Answered . p. 292 Wee should argue after this manner . Because I may do all this , and yet not bee sincere , therefore I will labour to bee sincere in the doing of them . ibid. Second Use . Discovers the sandinesse and unsafenesse of those bottoms to rest a mans soul upon . ibid. To stir up those that fear God to get better evidences . p. 293 1 Because evidences of this kinde are obscure , full of ambiguity . ibid. 2 Because they are unconstant and instable . p. 294 Fetch your evidences from your Justification , your interest in Christ , in the Covenant . These are 1 The clearest . ibid. & p. 295 2 The purest . ibid. 3 The most satisfying . p. 296 4 The most constant evidences . p. 297 Third Use . If it bee possible to do thus much and bee unsound , then what care ought there to bee to clear the soundnesse of our spirits in our performances ? p. 298 First , Clear the sincerity of your hearts in your performances in particular , and that in three things . 1 In your hearing . p. 299 2 In your praying . ibid. 3 In your mourning for sin . ibid. First , A sincere heart desires sincere preaching . ibid. As 1 Hee desires to receive the truth of God p. 301 2 Hee is willing to receive every truth of God . ibid. 3 Hee is willing to receive it as the truth of God . ibid. But now an unsound spirit , 1 Hee is not willing to receive the truth . 2 Not every truth . 3 Not as truth ; As not 1 For it self . ibid. & p. 302 2 Not to bee a King over them . ibid. Thirdly , Now an honest heart in hearing , is such as 1 Hears the word as Gods word . 2 Hee sides with the word of God against himself . 3 Hee desires to profit by the word . ibid. 4 Hee hears the word with reflection . p. 303 Secondly , To clear the sincerity of your hearts in matter of Prayer . First Character . First , Where the heart is sincere in prayer , there is a doing of the duty with all our strength . ibid. Second Character . There is no rest nor content to the soul , till the heart bee wrought to the work . p. 304 Third Character . A heart sincere in Prayer , doth thirst after communion with God in Prayer . ibid. Object . How shall a man know when hee hath communion with God in duty ? ibid. Answered . p. 306 1 In general , Thou meetest , and hast communion with God in duty , when God hath inabled thee to act grace in a duty . ibid. 2 When the performance of a duty doth lead the soul into better freedome . p. 307 Fourth Character . A heart sincere in prayer , doth rise up praying from prayer , hee goes away with affection of , and to prayer , after the prayer is done . ibid. & p. 308 Fifth Character . A heart sincere in prayer , doth eye it self in prayer . It is a heart that diligently observes it self in duty , views all the workings of the soul , and takes notice of all the imperfections of the soul in duty . p. 308 , 309 Sixth Character . A heart sincere in prayer , is a praying heart . p. 310 Object . But you will say , Then all our hearts are sincere , for who is it that doth not desire the thing hee prayeth for . Answered . p. 310 1 Thou prayest for grace , but thou dost not desire grace in the beauty and extent of it . ibid. 2 Thou prayest for the subduing of thy lust ; but dost thou desire what thou prayest for ? p. 311 3 You pray for Heaven , and one would think you did desire this ; but dost thou know what Heaven is , when thou prayest for Heaven ? p. 312 Heaven not desirable to corrupt hearts , in several particulars . p. 313 Seventh Character . A sincere heart in prayer , doth not only desire , but truly indeavour the thing prayed for . p. 314 3 Part clears sincerity in matter of mourning . ibid. Several Characters of true mourning . p. 315 First Character . A sincere mourning , is a deep mourning . ibid. Second Character . A sincere mourning is an universal mourning . ibid. Third Character . A sincere mourning is a mourning for sin . p. 317 Fourth Character . Sincere mourning is proportionable , and that in two things . 1 Of the measure of sin . ibid. 2 Of the merit of sin . p. 318 Fifth Character . Sincere mourning is a faithful mourning . And that in three particulars . p. 319 Sixth Character . Sincere mourning is a filial mourning ; ibid. Which comes 1 From Gods love to the soul ibid. 2 From the love of the soul to God . p. 321 Seventh Character . Sincere mourning is a fruitful mourning , and that in four particulars . It is ibid. 1 Heart-humbling sorrow . p. 322 2 Heart-fatning sorrow . ibid. 3 Grace-strengthening sorrow . ibid. 4 A divorcing sorrow . ibid. Hypocrites mourning for sin in seven particulars . p. 323 Clear sincerity in obedience in general , illustrated in several Characters . First Character . Sincere obedience is universal obedience . And that p. 324 1 In suffering , as doing . ibid. 2 In Relative commands , as well as Absolute . 3 In Affirmative , as well as Negative . p. 325 4 In the Spirit , as well as in the Letter . p. 326 Second Character . Sincere obedience is such an obedience which doth , 1 Come from a right spring . p. 327 2 Is wrought by a right rule . ibid. 3 In a right manner . p. 328 4 To a right end . ibid. Object . It is also requisite to aime at Gods glory in every action . Answered . p. 329 Third Character . Sincere obedience is fruitful obedience . p. 330 Fourth Character . Sincere obedience is filial obedience . p. 331 In seven cases Children of God may bee cold in them . p. 332 Second Use is an Use of Exhortation , and that in four Branches . First Branch , Get a sincere heart . p. 332 1 Motives . 1 Because it sets a value on them . p. 333 2 Distinguisheth our works from others . Ibid. 3 Otherwise all are lost . p. 334. 4 Sincerity is the chiefest thing God eyes in men . Ibid. 5 Sincerity affords most comfort . Ibid. 6 Sincerity fences the heart against Apostacy . p. 335. Cure of Hypocrisy is , 1 A difficult cure . p. 336. 2 A painful cure . p. 337 Means of cure , 1 Convince thy heart of the evill of an unsound heart . p. 338. 2 Consider there is a God . p. 339 3 Thou must be new made . p. 340. 4 Use , Prayer . Ibid. Rules for Preservatives . Ibid. Uses that may be made of these Rules . p. 341 Rules for clearing sincerity . Ibid. 1 Make a through search . Ibid. 2 Acquaint thy self with the most clear evidences . p. 342 Objection . But how shall I know what are those heart clearing evidences ? Answered . p. 343 , 344. Second Rule is , Take not up your evidences from the carriage of your spirits , either when at best , or at worst . Ibid. and p. 445. 4 Rule . Judge not thy sincerity by some particular acts . p. 346 5. Rule . Be careful to read your spirits . p. 346. Five several times to read your spirits . 1 In times of Darknesse . p. 347 2 In times of Manifestation . p. 348 3 In times of outward Distresse . Ibid. 4 In times of Prosperity . p. 349 5 In times of Danger . Ibid. 4 Branch of Exhortation , To declare the sincerity of the heart on all occasions . p. 350 , 351. We are called to it 1 By God . p. 352. 2 By our distressed brethren . Ibid. 3 Our own Church and Nation Ibid. 4 Our Consciences . Ibid. THE CONTENTS OF The wonderful workings of God , FOR his Church and People . EXOD. 15.11 . Who is like unto thee , O Lord , amongst the Gods ? Who is like thee , glorious in holinesse , fearful in praises , doing wonders ? IN trouble God charges us with two things . 1 Faith . p. 335 2 Prayer . Ibid. In deliverance with two things . 1 Thankfulnesse . p. 356 2 Obedience . Ibid. The words opened . Ibid. and p. 357. Doctrin , The wonderful God , doth do wonderful things for his Church and People . The Doctrin proved and illustrated . p. 358 1 That God doth great wonders . Ibid. 2 That God hath done great wonders , and that either p. 359 1 With small means . Ibid 2 Without means . p. 360 3 By contrary means . Ibid. 2 Querie . Is the Grounds and Reasons . 1 Because he is a wonderful God . p. 361 2 To get himself a wonderful name . Ibid. 3 As to get , so to uphold his great name . p. 362 4 Reason . God doth wonders for his People , that hee might inherit wonderfull praises from his People . p. 363. 5 Reason . To add torture to the Devill and his Children . p. 363. 6 Reason . That so our selves ▪ and the Generations to come , might bee stirred up to trust in him . p. 364 , 365. 7 Reason . Because his love and ingagements move him to it . 4. Ingagements . 1 They are his . p. 366 2 He hath promised . p. 366 , 367 3 They trust in him . p. 368 4 They seek him . ibid. 3 Query . What are those wonders God doth for his Church and People ? p. 369 1 Wonders for their souls . p. 369. to 373 2 Wonders for their outward man . p. 373 , 374 , 375 4 Query . When is the time which God takes to do Wonders for his Church ? 1 When God shall get him most glory of the enemies p. 375. 2 When God shall get most praise from his People . p. 375 , 376 3 When God can ●●●●e Church most good , and work the compleatest ●●●●●erances . p. 376 4 When th●●●emies of the Church are carried with most 〈◊〉 ●nd promise themselves most successe . p. 376 , 377 5 ●●en Gods people are brought most low . ● Two times . Gods time , Mans time . p. 377 , 378 6 When God holds up a spirit of Prayer . p. 378 , 379 7 When the glory of God is mightily concerned . p. 379 5 Query . How shall wee know God will work wonders for us , if God do not , wee shall bee made three wonders to all Nations . ibid. 1 Of folly and madnesse . 2 Of scorn and hissing . 3 Of misery . p. 380 Grounds of Fear that God will rather make us a wonder , than work a wonder for us , first , Spiritual grounds . 1 Universallity of sin . p. 380 2 Impudency of sin . p. 381 3 Obstinacy of sin amongst us . ibid. Second natural grounds of Fear . 1 The opposition of wicked men against indeavours of reformation . ibid. 2 The schismes and divisions among us . 382. 3 The wilful blindnesse and security among us . 4 Missing of opportunities amongst us . ibid. Two Grounds of hope , first , From God , 1 From the goodnesse of his nature . ibid. 2 Because Gods glory is much concerned . p. 383 Two Grounds of Hope from the Church of God , the good of most of the reformed Churches in the Christian world , doth depend upon the welfare of England . ibid. Three Arguments taken from our selves . 1 Sins are not National , nor untenanced by Law . p. 383 , 384 2 Wee are now in reforming of them . p. 384 3 From the beginnings of mercy . p. 385 4 The stock of prayers laid up . p. 386 5 God hath drawn out the graces of his people . ibid. Four Arguments taken from our enemies . 1 Their former wickednesse which shall hunt them , and finde them out . p. 387 2 Their present sinfulnesse . ibid. Object . God hath given up the godly into the hands of wicked men . Four answers to this Objection . p. 388 , 389 Five Arguments to induce us to hope that God will do wonders for us , is taken from the consideration of those great things that God hath promised to do for his Church and People in this latter end of the World . 389 , to 393 Vse of Information , To inform us of the greatnesse of our God , 1 Of his Power , 2 Wisdome , 3 Mercy , 4 Truth . 394 2 It informs us of the happy condition of the Saints . 3 How precious the Saints are in the esteem of God . 4 That the condition of the Church is many times sad , because a wonder must bee expressed for their relief . p. 395 5 They must not thereby dispair of help . p. 396 6 There is no ground for wicked men to insult . p. 397 7 What ingagements lye upon them , that God hath done wonders for . ibid. 8 Information , What grounds there is for us at this time , 1 To trust in God , 2 To pray to him , 3 To hope in him , 4 To wait upon him . 1 From the Experience of God . p. 398 , 399 2 From the Power of God . 399 9 This informs us , what is the reason that God lets wicked men bring up their designs to ripenesse , because hee can do wonders . p. 400 , 401 Second use of Advice to wicked men . p. 401 , 402 , 403 Third Use , for incouragement of Gods People . 1 There is no cause of fear . p. 403 Fear is unbeseeming 1 A Christian , which is the souldier of Christ . 2 Religion , which is the cause of Christ . p. 404 2 There is lesse cause of discouragement . p. 405 , 406 , 407 Fourth Use , To teach three lessons , 1 Thankfulnesse . p. 407 2 Obedience . p. 408 3 Dependence . p. 408 , 409 Two great enemies of Dependence upon God . 1 Obliterating the notions of God . p. 410 2 Burying the remembrance of his works . p. 411 Fifth Use , Then it is good , being on the Churches side . p. 412 Sixth Use , Let us fall down , and adore this great God , who can do wonders . Seventh Use , Let us carry our selves in such department , as is sutable for such as are Expectants , that God should do wonders for them . p. 413 Eight Use , Doth God do wonders for his Church ? then learn 1 To trust in God , unbeleef imprisons God , faith sets him at liberty . p. 414 2 Bee incouraged to Prayer , Faith and Prayer have had a hand in most wonders . p. 415 3 Bee incouraged to hope . ibid. 4 Bee incouraged to wait . p. 416 1 Would you ingage God to do wonders ? beleeve . p. 417 The excellency of Faith in four Particulars . Let no difficulty undermine your Faith , no , nor discouragement put you off from seeking . p. 418 Supplication is nothing without Reformation . p. 419 , 420

SUch was his Out-side : But 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That , once within , Thou may'st not , yet , behold ; — For fear of Sin : It's Dan. 12 3. Dazeling Glory ( Mortal ) would amaze ! And make thee — Idolize It 's * Sun-bright raies : Thy Sin would Crucify , what Grace hath Crown'd , And Thou with shame It 's Glory quite Confound . No ; — Stay a while : — First , Get to Heaven ; And than Gaze-on ! And view the In-side of the Man : Then Love , Adore , Admire , Triumph ; And Sing Eternal Hallelu-jahs to thy King . That Pious Soul Rev. 19.10 , 22.9 . disclaims thy Worship ; — He ( Thy Fellow-Saint ) will worship God with thee . But is there left no Tran-script , here beneath , Of that Fair-Copy ; Rent from us by Death ? Yes : — Turn these Pages ( Reader ) — Thou wilt see , His every-line Breaths Immortality . Ferd. Archer .

SINNE THE GREATEST EVIL ▪ 2 SAM. 24.10 . And now , I beseech thee , Take away the iniquity of thy servant : for I have done very foolishly .

THE occasion of these words , was the hand of God upon the Children of Israel , for Davids Sin of Numbring the people .

You read in Verse 2. That David commanded Joab to go and number the people ; and , at the first , Joab he disswaded him .

But you will say , Was it not lawful to number the people ? Did not Moses the same in the Wilderness , and Joshua , and Nehemiah ?

Yea ; But Joab saw the pride of Davids heart in it ; as appears by his answer in Verse 3. — And Joab said unto the King , Now the Lord thy God adde unto the people , how many soever they be , an hundred fold . But why doth my Lord the King delight in this thing ? notwithstanding the Kings word prevailed against Joab ; though indeed to his trouble , and Israels cost .

Happy had it been for David , and Israel too , if the work had not been done . But Joab goes , and the number is brought in ; There were Eight hundred thousand valiant men that drew sword , and the men of Judah were Five hundred thousand .

Well , But what was the Fruit ? what was the Effect of this ?

1. You read , — Davids heart smote him , Verse 10. that is , His Conscience accused him . If Conscience be not a Bridle , it will be a Whip ; if it be not a Curb , it will be a Scourge ; if you will not hear the Warnings , you shall feel the Lashings of Conscience ; if it do not restrain from sin , Monendo , by Admonition , it will put us to Pain in sin , Mordendo , by Contrition .

2. But there was not all , God would punish him for the sin ; And you may read the Sin in the Punishment : He had Gloried in the Number , and therefore God would Lessen the Number .

Yet he puts it to his choice , which of the Three judgements he propounds ( whether Seven years Famine , or Three moneths flight before his Enemies , or Three days Pestilence ) he would take .

Every one was Flagellum Mundans , A sweeping Scourge .

But mark Davids behaviour , God threatens judg●ment , and David goes and Mourns for sin : For Davids heart smiting , and his Prayer , though set before , yet seem to be afterward , and an effect of the Prophets discovery of sin ; as appears by the Verse following the Text ; For — When David was up in the morning , the word of the Lord came unto Gad Davids Seer — where you see it is rendred as a reason , why his heart smote him , and why he prayed thus — because the Prophet had been with him , and had convinced him of his sin , and denounced Gods judgements against him ; whereupon Davids heart smote him , and he prays — Take away the iniquity of thy servant ; for I have done very foolishly .

But here it may be demanded . Why , when God threatned judgement , David should go and pray for pardon of sin ? why did he not desire GOD rather To forbear his strokes ? To avert and turn away his wrath ? Than meerly To Beg pardon of sin ? or , if he had desired this , yet why did he not Beg the other , as well as that , and joyn them together in the same Petition ?

Answ. 1. To teach us in all the pressures and evils upon our Outward man , to turn our thoughts Inward , and lament sin .

2. Because he saw sin the Cause of judgement ; and therefore desires the removing of this , that so the other might be withdrawn also .

3. Because he knew the judgement could never be removed in Mercy , unless the sin were taken away . Every Preservation is but a Reservation ; every Deliverance is in justice , not in mercy , if sin be not taken away .

4. He was more apprehensive of the Dishonor of GOD , by his sin , than of any judgement that his sin had brought upon him . Or ,

5. He sees sin The Greatest Evil , and therefore seeks the redress of that , rather than of any other Evil — Take away the iniquity of thy servant .

In the Text you may observe Two Parts of Prayer : I. Confession . II. Petition .

1. Confession , with self-judging — For I have done very foolishly .

2. Petition — Take away the iniquity of thy servant , joyned with faith . Or here you have ,

1. The Petitioner , David , set forth from his Relation — Thy Servant .

2. The Petitioned : GOD.

3. The Petition it self — Take away , or Pardon the iniquity of thy servant ; for the phrase seems to have respect to the Scape-Goat , a Type of Christ , which was to Carry away the sins of the People into the wilderness , Levit. 16.22 . thereby signifying Christs taking away sin .

There is little difficulty in the words , but what we may make a difficulty .

As indeed it would be a making of difficulties , to go about to expound that which is so plain , rather than an unsolding of them , if I should tell you of the several distinctions men make of sin , Three words in the Hebrew , Exod. 34.7 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 By one they will have to be meant Original Sin ; by another , Infirmities ; by the other your Grosser Sins . But upon examination , I finde them used promiscuously ; and therefore such distinctions of them hath no bottom .

The letter of the words , and outward face of the Text , speaks Three Doctrines .

1. That GODS servants may commit sin , commit iniquity — The iniquity of thy servant .

2. Fresh sinnings must have Fresh repentings ; If you Renew your sins , you must Renew your Sorrows .

3. There needs fresh pardon , for fresh revoltings : Take away . He doth not say , Assure me it is taken away ; but — Take away . But this will not be the subject of my discourse now .

That which I intend to speak to , shall be ,

The Time and Occasion of these words , which was , when GODS judgements were threatned against him .

1. Sin truly is , and GODS peöple do apprehend it to be , Doct. 1 The Greatest evil in the world .

He doth not say , Take away the Plague , take away the Judgement threatned ; but , Take away this Sin . He lookt upon sin as the Greatest Evil.

2. When GOD threatens to punish sin , Doct. 2 it is the best way to run unto GOD to Take away sin . Or , When GODS hand is either Felt or Feared , it should be a Christians wisdom To Repent of sin , To Desire sin removed .

We begin with the first ,

Doctr. That sin truly is , and GODS people do apprehend it to be , The Greatest Evil in the world .

We will take it , 1. In its Pieces . 2. We will close them .

1. The Doctrine doth part it self into Two parts : 1. That sin is the Greatest Evil in the world . 2. That GODS people apprehend it to be the Greatest evill in the world .

1. Sin the greatest evil in the world . 1. For the first , That sin is the greatest Evil in the world : I may shew this , 1. By Collation and Comparison of this with other evils . 2. By Demonstration and Proof of it to you .

1. If you Compare the Evil of sin , with other evils , you shall see how short All other kinde of Evils are to this Evil of Sin .

1. Most of all , other evils are but outward : They are but such as are on the Body , the Estate , the Name ; but this is An Inward Evil. An evil upon the Soul , which is the Greatest of Evils .

2. All other evils are but of a temporal nature : They have An End , Poverty , Sickness , Disgrace , all these are great evils ; but these , and all other , they have An End : Death puts the conclusion to them all . But This Evil of sin is of an Eternal nature , that shall never have end . Eternity it self shall put no period to this .

3. All other evils do not make a man the subject of GODS wrath and hatred . A man may have all other evils , and yet be in the Love of GOD. Thou maist be Poor , and yet Precious in GODS esteem ; thou maist be under all Kinde of miseries , and yet Dear in GODS thoughts to thee .

But now this is an evil , that makes the soul the subject of GODS wrath and hatred .

As the Absence of all other goods , the Presence of all created evils , will not make thee Hateful to GOD , if Sin be not there : So the Presence of all other goods , and Absence of all other evils , will not render thee Lovely , if sin be there .

4. All other Evils do but oppose your well-being , nay , and your well-being for present ( for they cannot rob you of future happiness ) But this opposeth your well-being for ever : For you cannot be Happy , if you be not Holy ; Nay , this opposeth your Being . It brought Death ; you would sin your selves into Nothing again , if GOD did not hold you up To be , that you might Be miserable for sin .

5. All other evils are but Destructive to a mans self : fight but against Particulars : But this is contrary to the Universal Good , contrary to GOD ; and ( as far as it may ) Destructive to the very Being of God : As I shall shew hereafter .

6. All other evils are GODS creatures , and so far good . He owns all the rest , he is the Author of all the rest — Is there any evil in the City that I have not done ? Amos 3.6 . meaning , All the Evil of Punishment Penal , not Sinful Evil : But this is the Devils Creature , yea , and worse than he , being All sin .

7. All other Evils are Gods Physick , and used as Medicines , either , 1. For prevention of this . Or , 2. For the cure of this .

1. For prevention of this — That you might not be condemned with the world , he lays afflictions and evils upon you , 1 Cor. 11.32 .

He suffered Satan to tempt Paul , and gave him up to his buffetings , which yet is the Greatest Evil in the world next to sin , the Greatest penal Evil in the world : And all to prevent sin ; as the Apostle himself saith , 2 Cor. 12.7 . — God sent a Messenger of Satan to buffet him — And what was the reason ? why it was to prevent sin — Lest he should be exalted above measure : that is , left he should be proud . And as he useth all other Evils for Prevention . So ,

2. For the cure of sin . And you know , no Medicine can be so bad , as is this Disease . Now all other Evils God hath laid upon his people for the cure of sin , or for the recovery of them out of the state of sin .

And to speak as much as I can at once , There is not so much evil in the Damnation of a Thousand worlds of men for sin ; As there is evil in the Least sin ; the least sinful thought that riseth upon your spirits ; inasmuch as the good of these , falls short of the good and glory of God .

Thus you see , by Collation and Comparison of this Evil with others ( in which I might much more inlarge my self ) that , Of all Evils , Sin is the greatest Evil , We will now come to

2. The Demonstration of the Point . 2. Demonstrations .

1. Demonstration .

1. That which fighteth against , and opposeth the greatest Good , 1. Demonstration or Reason Sin opposeth the greatest good : 1. God . must needs be the greatest Evil ▪ But now Sin opposeth and fighteth against the greatest Good . Hence a Father calls sin , Dei-cidium , God-slaughter , that which strikes against the Being and Essence of God , that which ( were it strong enough ) were it Infinitely evil , as God is Infinitely good , would labor to Un-Be God . God is Summum Bonum ; and indeed , Non datur Summum Malum , sin cannot be infinite .

If Sin were as evil , as God is good ; that is , Adequately , and Proportionably ; if Infinitely evil , as God is good , sin would be Too hard for God to pardon , it would be Too hard for God to subdue , Too hard for God to Conquer ; Sin would endeavor to conquer God .

Indeed , there is more evil in the least sin , than there is good in any , nay all the Angels of Heaven ; and therefore you see it conquered them , spoiled all their goodness , made them Devils ; which it could not have done , if the good in them had been greater than the Evil in sin .

And , though it be not able to conquer God , to overcome him ( there is more goodness in God , than Evil in Ten Thousand Hells of sin ; and so it cannot overcome the power of God , the mercy of God , the holiness of God ) yet it fights against God , and makes party against him every day . It musters up all its strength against God , and comes into open field to Bid Defiance against him every day .

Nay , when it is beaten out of the open field , by the power of God , and his Ordinances , then it hath strong Holds , as the Apostle tells us , 2 Cor. 10.4 . and from thence fights against him , and opposeth him ; there it lusts against him , it wills against him , the heart riseth against him .

When sin is beaten out of the field , yet a long time it will be , before it be beaten out of strong Holds .

When sin in Practise is overcome and conquered , yet sin in Affection is hard to be overcome : That Contrariety that is between God and your Heart is hard to be conquered .

It will cost you many a battel , many an assault , before you can conquer sin in its strong Holds , overcome sin in the Heart .

Though sometimes it may seem to be overcome , and to render up all : yet afterwards it gathers together again , and will make new and fresh assaults upon you , to weaken and to wound you .

Nay , and herein lies the Malignity , the poysonous and venemous nature of sin , that , though God hath conquered it , though it be never so weakned , yet will it act against God , spit its venome still .

An Emblem of it you have in the Thief upon the Cross ; that when he was nailed upon the Cross , his hands and feet made fast , and had but one member loose ; yet that one member could spit its venome at Christ , revile Christ ; so , though God hath crucified sin , yet so long as there is any life in it , it will act it self , and spit venome against God , which shews that Great Contrariety betwixt God and sin .

And this Contrariety and Opposition of the Chiefest Good , must needs shew sin to be the Greatest Evil.

2. Demonstration .

● . Demonst. sin universally evil , All evil . 2. That which is Universally Evil ; all Evil , and no good , must needs be the Greatest Evil in the world : But sin is All evil .

As we say of God , There is no Evil in him , He is All Good , Quodcunque in Deo Deus est : So I may say of Sin ; There is no Good in it , It is All Evil , Quodcunque in Peccato Peccatum est .

There is some good in the worst things in the world ; and some thing in the worst things , to make them capable of our choice of them , in some cases ; some good in sickness , some good in Death : But now there is no good in sin , nor can any considerations in the world make sin the Object of our Choice . Though you might avoid Death by sin ; yet , because sin is Universally Evil , and No good in it , you may not make use of sin to avoid Death .

And therefore you shall read , That , when the Apostle would speak the worst of sin , he could finde no Name worse than its Own to set it out by , Rom. 7.13 . ad finem — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — Sinful-sin . He calls it Sinful-sin , Nothing but Sin .

3. Demonstration .

3. That , which is the sole Object of Gods hatred , 3. Demonstr. Sin the sole object of Gods hatred . must needs be the Greatest evil : But sin is the sole Object . Not onely the Object , but the sole Object of Gods hatred : He hates nothing but Sin .

His love runs in divers streams towards all things he hath made ; But his hatred runs in One Chanel alone , and that is , Towards Sin .

If Man were made the Center of all other Evils in the world , God could Love him under All , if sin were not there . And , if there be a Confluence of all other Goods , Health , Beauty , Riches , Learning , &c. God hates you , if Sin alone be there , Gods love cannot be there , but his wrath abideth there .

4. Demonstration .

4. That which separates the soul from the chief good ; that , which divides between the soul , and God the chiefest good , 4. Demonstr. Sin Separates the soul from the chief Good ( i. ) God . must needs be the Greatest Evil : But sin divides betwixt God and the soul , Isa. 59.2 . — Your iniquities have Separated betwixt you and your God : Betwixt your souls , and my Grace ; your souls , and my Comforts ; your souls , and my Blessings .

It was said of Naaman , That he was a Great man , an Honorable man , a mighty man of War : But he was a Leper , 2 Kings 5.1 . So , whatever Ornaments a man hath , whatever Gifts , Parts , Riches , Beauty , &c. yet , if he be a Leper : though a Learned man , a Rich man , But a Wicked man , that spoils all the rest .

5. Demonstration .

5. Demonstr. Sin is the root of all other evils . 5. That , which is the ground and cause of all other Evils , must needs be the Greatest Evil : But sin is the cause of all other Evils .

Is the Old world drowned with water ? it is for sin . Is Sodome destroyed with fire , and turned into an Asphaltite-lake to this day ? it is for sin . Is Jerusalem laid on heaps ? Sin hath done it . Should I enter on this , I should finde no end .

1. Of National evils . 1. Sin is the cause of All National Evils : We will name some , and but name them .

1. Wars . 1. Wars . Judg. 5.8 . — They chose new Gods : Then was War in the Gates . James 4.1 . From whence come wars and fightings among you ? is it not from your lusts ?

2. Famine . 2. Famine . Psal. 107.34 . — He turneth a fruitful land into a Desert , for the wickedness of them that dwell therein . Amos 4.6 . — Therefore ( sc . for their sins ) have I given you cleanness of teeth in all your Cities , and scarceness of bread in all your places , &c.

3. Pestilence . 3. Pestilence ; as Davids sin here of Numbring the people . Read Deut. 28.21 . — The Lord shall make the pestilence to cleave to thee , till he hath consumed thee from off the land , whither thou goest to possess it .

And as sin is the cause of National , so also ,

2. Of Personal evils . 2. Of personal Evils ; and those are , 1. Temporal . 2. Spiritual . 3. Eternal .

Sin is the Cause , the Meriting , the Procuring Cause of all . All Evils are but the Births of sin ; sin is a Big-bellied Evil , and all other Evils are but the births of sin .

1. On Body . Those upon your Bodies ; Sickness , Aches , Pains , Weaknesses .

2. On Soul . Those upon your souls ; Fears , Heart-breakings , Terrors , Horrors . If you could rip up sin , you would finde all these to lie in the bowels of the least sin .

Shall I tell you ? Sin was the first Founder of Hell ; that which laid the Corner-stone of that Dark Vault : for , before Sin , there was no Hell .

Nay , and it is Sin that Built up Hell , and hath fitted Hell with those Treasures and Riches of Wrath , Fire and Brimstone .

Nay , and that which still Addes to it , and increaseth the , Fewel , Rom. 2.5 . — It treasures up wrath against the day of wrath .

And therefore being an Universal Evil , a Catholick Evil , the Womb of Evils , and Cause of all , it must needs be The Greatest Evil.

6. Demonstration .

6. That which is worse than the Utmost Evil , 6. Demonstr. Sin worse that the utmost Evil. must needs be the Greatest Evil : But sin is worse than the Utmost Evil. That , which is Greater than the Greatest Evil , must needs be Exceeding Great . Hell is the Utmost Evil ; but Sin is worse than Hell it self . Hell separate from sin is but miserable , not sinful : A Penal Evil , not A Sinful Evil.

I say , separate Hell from sin ( though we cannot really separate Hell from sin , yet an Intellectual Separation we may make : we may in our Understandings abstract Hell from sin ) And then , I say , sin is worse than Hell ; because Hell is but A Penal Evil , sin is A Sinful Evil ; And there is no Penal Evil so bad as A Sinful Evil. There is good in the Punishment , the good of Justice : But no good in sin : And therefore sin in it self is the Greatest Evil.

Now we come to the Second , which is the Main . As sin is in it self , so

2. In the Apprehensions of Gods people , sin is the Greatest Evil.

1. Their sighs for sin .

2. Their sufferings to avoid sin do shew , they apprehend sin the Greatest Evil.

1. Their sighs for sin , — you may look into Davids Penitential Psalms , and see what sighs and groans for sin . Look into Psalm 51. Why , what was the reason of them ? All the Sufferings , all the Evils in the world , would not so much have affected him , as his sin . Paul , Rom. 7.24 — Oh wretched man that I am ! who shall deliver me from this body of death ! The Death of his body was nothing to him , in comparison of This Body of Death .

Paul went through many tribulations , endured a great deal of sufferings ( as you may read 2 Cor. 11 , 23 , 24 , 25. at large ) yet all these Scourges , these Prisons and Persecutions , did not go so much to his heart , as sin , even the presence , though not the power of sin . Though he suffered much , yet we do not read , that ever he cryed , OH ! for all ; And yet he doth for Sin , OH ! miserable man that I am ! who shall deliver me from this body of sin ! — So Peter , Manasseh , &c.

2. Their sufferings to avoid sin . Daniel was content to be thrown into the Den of Lyons , the three Children into the Fire , Paul and Silas into the Stocks ; and many of Gods people have chosen to embrace Prisons , Stakes , Fire , and the hottest Persecutions , rather than sin .

Which doth plainly evidence to us , They esteemed Sin the Greatest Evil.

1. Greater than Poverty ; which yet is a great evil . Melius est Panem mendicare , quam Fidem perdere . Better to Beg , saith one , than to sin , — Heb. 11.24 . to the 28. — Moses chose rather to suffer affliction with the people of God , than to enjoy the Pleasures of sin for a season . The like of that Christian - Moses Galcacius Caracciolus , who was a Noble Prince and Marquess , who yet , that he might not sin , left and forsook all he had , and betook himself to live meanly with the people of God , meerly to enjoy the Ordinances . And Musculus , a man of excellent Learning , and a famous Divine , who rather than sin , would close with any condition .

The Story tells us , That being driven out of all he had , he was content , rather than sin , to betake himself to a Poor Trade , to be a Weaver , to get bread to maintain his wife and children . Afterwards , being cast out of that way , the world looking upon it as too good for him , he betook himself to work with a Spade in the Common Ditch of the Town , to get his living . He could down with any condition , rather than sin .

Nay , they have not onely apprehended sin a Greater Evil than Poverty : But ,

2. Greater than Prisons , greater than Death it self . It was the speech of Ambrose , — Vultis in vincula rapere ? Vultis in Mortem ? Voluptas est mihi : — Will you cast me into Prison ? will you take away my life ? All this is desireable to me , rather than to sin .

When Eudoxia the Empress threatned Chrysostome , whom she afterward banished . He sends to her , Go tell her , saith he — Nil , nisi Peccatum , timeo — I fear nothing in the world but sin .

3. Nay , they have apprehended sin a Greater evil than Death — Basil speaks of a Rich Virgin , who being condemned to the fire , and sentenced to lose her estate , because she would not Worship Idols ; yet afterward was promised life and restitution of estate , if she would ; She replyed , — Valeat vita , Pereat Pecunia — Farewel life , let money perish . Look through the Ten Bloody Persecutions , and our Late Marian-days , and you shall finde many instances to this purpose .

4. Nay , yet further , They have not onely apprehended sin a Greater Evil than Death , but yet more , A Greater Evil than Hell it self .

It was the speech of Chrysostome — Ego sic censeo , sic assiduè praedicabo , &c. — I thus think , and thus will I ever preach , that It is more bitter to sin against Christ , than to Suffer the Torments of Hell .

Anselm saith , — That if on the one side were presented unto him the Evil of sin , and on the other side the Torments of Hell ; he would rather choose to fall into Hell , than to fall into sin — At such a distance were their hearts set against sin : And nothing more ordinary than such expressions as these from the Saints , in temptations , in troubles of spirit , or in clearing their own hearts — Rather slay me , — Rather Damn me , — Rather cast me into Hell , than let me sin against thee &c.

But this shall be sufficient to clear the Doctrinal part . We come to the Application .

1. Consectary .

1. If sin be the Greatest Evil in the world ; 1. Consectary . Then let us fall down and admire the Wisdom of God ; and adore the Goodness of God , who , out of the Greatest Evil , could bring the Greatest Good : who makes the Greatest Evil , an Occasion of the Greatest Good that ever was wrought .

Bernard was so taken up with the thoughts of it , that he saith , — Foelix Culpa , quae talem meruit Redemptorem ! — Happy fault , which occasioned such a Redeemer !

We should be humbled for the fault , & bless God for the Remedy ; and withal , admire that wisdom and that goodness , which hath taken occasion by mans wickedness , to declare his own goodness ; by mans sin , to make known and express the infiniteness of his wisdom , power , mercy , justice , &c. That this should be an occasion to draw out all his Glorious Attributes : That he should bring Good out of Evil , Life out of Death , Heaven out of Hell , Good out of sin , Cordials out of Poyson .

Let us never doubt , never suspect , but God can bring good out of any thing ; turn the Greatest Evils to the advancement of his Glory , and the good of his people ; who can , out of sin and Hell , bring good . What is it to turn Afflictions , Persecutions , the Plots and Malice of men ? What is it to turn Troubles , Wars , &c. to his own Glory , and Advancement of his own cause ? who was able to turn Sin to all this ?

He , that can turn the Evil of sin , which is Pure Evil , and the Greatest Evil ; can much more turn the Evil of Trouble , to the good of his people .

This made the Apostle say , that — All things should work together for good to them that love God , &c. He , that hath experience of this , needs not to doubt of any thing else . That God , that can turn Sin , can turn Afflictions , Crosses , Persecutions , &c. to the good of his Church and people .

2. Consectary .

2. Hence conclude then , That it is the Saddest punishment , 2. Consectary . the Fearfullest judgement in the world , To be given up to sin . This is the utmost punishment that God insticteth upon men ; and therefore the Greatest of all Punishments .

God doth usually proceed by Degrees , in the ways of his judgements : first , he begins with lesser ; if lesser will not do , then he proceeds to greater , he will punish yet Seven times more ; and still the further he goes , the greater are his strokes .

Now this is the finishing , the concluding stroke ; this is the last punishment , and the Greatest of all other , To give a man up to the state of sin ; To say to a man , Thou that art filthy , be filthy still , and thou that art unclean , be unclean still . This he tells them in Ezek. 24.13 — Because I would have washed thee , purged thee , and thou wouldst not be purged ; therefore thou shalt not be purged . And so he tells the Israelites — Because you would have altars to sin ; therefore altars shall be to you to sin , Hos. 8.11 .

Oh! There is no sadder judgement in the world , than for a man To be given up to his own hearts lust . This sets an Eternal night of Darkness .

A Meipso me libera , Domine , saith Augustine , Good Lord deliver me from my self . You had better be given up to the lusts of men , to the malice and cruelties of blood-thirsty men ; better to be given up to the utmost rage and malice of our bloody Cavaliers and Irish Rebels , than to be delivered up to Your selves , to the lusts of your own hearts . Nay , you had better to be Given up to Satan , than to be Given up to your selves , your sins .

The Incestuous person was Delivered up to Satan , as you read , 1 Cor. 5.5 . And was restored again , and the better for it . But we never read of any , who were Delivered up to themselves , who ever returned : never any , who were Given up to the lusts of their own heart , that ever recovered . Better then To be delivered up to Satan than to sin ; inasmuch , as All Penal Evils fall short of Sinful Evils .

It is Judicial , in respect of God , who may punish one sin with another , and curse sin with hardness of heart . But this is a sinful evil in respect of us ; we bring the writing and the wax , and God puts to the seal , and then we are shut up for ever .

And you are in the High-way to this , who Go on in sin , and will not be reformed ; when God hath laboured by Sickness , Afflictions , to recover you , you are in the way to this Final Doom — You that are filthy , be filthy still , &c.

3. Consectary .

3. Consectary . 3. If sin be the Greatest Evil in the world , Then see what fools they are , who seek to rid themselves of other Evils , by the Admission of sin . He who labors to prevent other evils , or remove other evils , by the admission of sin , runs into the greatest evil of all . He kills himself , to save himself ; he destroys himself , to preserve himself — He that thus saves his life , doth lose his life .

There were never any times so bad , but Gods people might have been safe in them , if they would have admitted of sin . But they have seen their safety to lie in Suffering , when they could have no safety , but in the Admission of sin : You see it in the practice of the Three Children .

It was the speech of the Primitive Christians , when they were threatned with Prisons and Deaths , if they would not renounce Christ — Parce precor , Imperator , Tu Carcerem , Ille Gehennam — S are , good Emperor , thou threatnest a Prison , but Christ Hell .

When Cyprian was sentenced to dye upon the same ground , the Governor perswaded with him , that he should pity himself ; and rather Renounce his error , than lose his life , and consult a little on it — He answers him — Fac quod tibi praeceptum est : In re tàm justâ nulla est consultatio : Sir , you are my Judge , you are none of my Counsellor : In so clear and just a cause there needs no Counsel . I will not dishonor the justness of my cause , to enter into Parlee , and Consultation , whether to suffer , or sin . The like of that Virgin whereof Basil speaks ; who bade adieu to estate and life , rather than abandon her Profession .

Oh! it were a sad thing to secure our selves by that , which is our ruine ; to purchase our liberty by bondage ; our safety by sin . You see what it cost F. Spira , and Cranmer in Queen Maries days , who knew not how to be avenged on himself for his act , but by Burning that hand first , that had subscribed to sin .

It is better to be still in Prison , than for sin to set open the Prison door : Inasmuch as its better to be Gods Prisoner , than the Devils Freeman . Better to lose all , than to preserve our estates by the admission of sin .

And therefore , whatever your troubles are , whatever your fears , whatever your dangers , beware of preserving your selves , or purchasing liberty , or life it self , at so dear a rate , as by the admission of sin ; by Dishonoring God , and wounding your own conscience . Beware of getting Man your Friend , by purchasing God to be your Enemy .

We know not yet what our times may come unto ; but it is out of the reach of the power or malice of men , To make you miserable , if they do not first make you sinful .

4 Consectary .

4. If sin separately considered , be so great an Evil : 4. Consectary . What then is sin circumstantiated ? sin against knowledge , against means ? If there be so much evil in sin , in the least sin ; what then in the greatest ? If Atomes be so great ; How great then are Mountains ? If impertinent thoughts be so sinful , as having more sin in them , than all the treasures of heaven ( besides God and Christ ) can expiate ; what then are rebellious thoughts , contrived Murders , speculative Adulteries , contemplative wickedness , covetous Aims and Ends , contempts of God , slightings , and undervaluing of his ways ? If there be so much sin and hell in a vain idle word ; what a hell of sin , what mountains of wrath in your Carrion-communications , your stinking-discourses , your bloody and horrid oathes and blaspemies ?

Nay ; if there be so much evil in one sin , and one sin simply considered : what shall we think of sin compounded , sin circumstantiated , sin made exceeding sinful ? sins against knowledge , against means , against mercies ? Oh! sit down and consider one sin , and see much in it .

Such a sin I committed against knowledge , such a one against checks of conscience , such a one against the motions of the Spirit , &c. and tell me , if the least sin be not exceeding sinful .

5. Consectary .

5. Consectary . If sin be so great an evil , then see what fools they are , who make a mock at sin . Prov. 14.9 — Fools make a mock at sin ; they sport at sin . It is a sport to swear , to be drunk , &c. they will sin for sport and recreation . It is their recreation to do evil , to drink , to swear , to lye , to profane Gods-day — These are Fools . What , Natural Fools ? No : he that goes about with a Whistle , and a Bable , and a Coat , is in far better case than he . He is a Spiritual Fool , the greatest Fool.

Will you sport with poyson ? will you sport your selves with Hell ? nay worse , Will you recreate your selves , with destroying your selves ? will you sport your selves with that , which was so bitter to Christ ? and will be so to thee , if ever thou be pardoned .

Who would sport at that , which is the misery of lost men and Devils , both here , and in Hell to eternity ?

One would think this poor sport and recreation , to tear in pieces the flesh , and wound , and shed the blood of A Stranger , of An Enemy ; but how much more of Our Dearest Friend ?

Thou , who sportest at sin , dost so with Christ , sportest thy self in killing Christ , crucifying Christ , tearing the flesh of ●hrist again . Every oath is a dagger to his heart , as the spear to his side again .

It is the highest piece of a Devilish nature in the world , To sport at sin : None but Devils do it . It is the Burden of God , he complains of it ; and he accounts it an ease , when he is rid of you — Ah! I will ease me of my adversaries , Isa. 1.24 .

It is the Wounding of Christ , the Grief of the Spirit , the Trouble of Angels , the destruction of the Creatures . Will you sport at that , which hath brought all evil on man , all on Christ ? which hath made Hell , fuelled Hell , and the Torment of souls for ever ?

Oh! make not that your joy , which was Christs sorrow , and will be yours eternally , if now your joy in sin , be not turned to sorrow for sin .

6. Consectary .

6. If sin be the Greatest evil , 6. Consectary . Then see the utter impossibility of any thing under heaven , to relieve and help us from under the guilt of sin , save JESUS CHRIST onely .

Hast thou committed but one sin ? thou hast done that which all the Treasures of Righteousness in Heaven and Earth are not able to relieve thee , or help thee in , save JESUS CHRIST .

There is as much required for the answering the guilt of one sin , as the guilt of a thousand .

Infinite Righteousness is required for one , and no more is required for a thousand : And that Righteousness none but Christ alone hath .

Nothing can relieve us , but that which is Adequate in righteousness to the Evil of sin . Now there is no righteousness in the world , that is proportionable to the Evil of sin , but the Righteousness of Christ .

1. Our own , you know is too short ; it is called A menstruous rag . A rag , and therefore cannot cover us - Menstruous , and therefore though it should cover us , yet it would but cover filth with filth ; as the Prophet speaks , Isa. 30.1 . — They cover , but not with the covering of my Spirit , that they might adde sin to sin ; that is , the sin of their righteousness , to the sin of their unrighteousness . They cover a blot , with a blot ; adde sin to sin , dung to dung .

2. Nor will the righteousness of the Law be large enough , if it were supposed that a man were able to fulfil all that righteousness , and keep the whole Law — Present obedience , though supposed to be Adequate to the Righteousness of the Law , will never answer for former offences and disobediences .

The Law indeed is strong enough to damn a thousand , but cannot save one ; it can pour Hell , and Wrath , and Condemnation upon a World of sinners ; but is not able to pour Grace , or to give Justification to one — The Apostle tells us , Rom. 8.3 , 4. — What the Law could not do , in that it was weak through the flesh : God ( sending his own son , in the likeness of sinful flesh , and for sin ) condemned sin in the flesh — The same Apostle also tells us , Gal. 3.21 — If there had been a Law given , which could have given life , righteousness should have been by the Law . The Apostle tells us again , Gal. 3.17 — The Law was given four hundred and thirty years after the promise , to shew we must not work , that we may be justified ; but be justified , that we may be able to work . If God had intended The Law , the instrument of Justification , he would have given the Law Four hundred and thirty years before the Promise .

3. Nay yet further , It is not the righteousness of Angels ( which yet is a Greater Righteousness than that of the Law ; inasmuch as the Angels were above Man in Innocency ) because this also is but a created Righteousness , a finite Righteousness , and no way proportionable to the evil of sin . If it had , one sin had not spoiled those glorious Angels of their Goodness at once , and made them Devils : which that sin doing shews , There was more evil in sin , than Good or Righteousness in them .

Well then , This shews the utter impossibility of any other under heaven , or in heaven , to Free us from the Evil of sin , but JESUS CHRIST . Nothing but Infiniteness can deal with sin . It must be Infinite wisdom — To finde out a way . It must be Infinite mercy — To pardon . Infinite power — To subdue . Infinite merit — To purge and cleanse . And Infinite Grace — To destroy sin .

However you think of sin , yet this hath been the Great Enemy which God and Grace have been contending withal , ever since the world began .

And it hath put All-God to it , even the Infiniteness of the infinite God to rescue us , and to save us out of the Hands and Power of sin .

His infinite Wisdom , Power , Mercy , Truth , Holiness , have been all imployed to conquer sin ; I say , so to conquer sin , as to save you the sinners .

The Great design of God in sending Christ into the world ; his Incarnation , Humiliation , Death , Passion , all were about this , The conquering and destroying of sin .

How Great an Enemy was this , that God must send out his Son to conquer it ? He can arm Flyes , Lice , Frogs , the meanest of Creatures , to overthrow the Greatest Power and Puissance of the earth : but no less than his Son was strong enough to conquer sin .

You may think of sin as meanly as you will ; swallow it without fear ; live in it without sense ; commit it without remorse ; yet assure your selves , that this , you make so slight of , required No less than the infinite power of God , to conquer ; the infinite mercy of God , to pardon ; the infinite merit of Christ , to answer for it . It was that which fetcht the Dearest Blood from the Heart of Christ , and will have Thine too , if thou gettest not an interest in him ,

7. Consectary .

7. Consectary . 7. If sin be the Greatest Evil , Then see how much we are bound to CHRIST , who hath born your sins , who hath born All this evil for you : you , who have an Interest in him .

Oh , the Love of CHRIST ! that he should bear sin , which is more than all miseries ! a greater evill than Death , than Hell it self is !

If there were one in the world , that were content to be Poor for you , to Bear Pains for you , to be Sick for you , to be Arrested for you , to go to Prison for you , to Dye for you ; nay , to Bear the Wrath of God for you , nay , the pains of Hell for you : How would you think your selves bound to such an one for doing it ?

Why , This hath CHRIST done for you . He hath Born sin , which is a Greater Evil than all these : An evil , that hath All these evils in the bowels of it . Such , as none but Christ was Able to Bear .

If God laid the least sin upon thee , pure sin ( which none but CHRIST did ever bear here in this world ) it would crush thee to pieces with the weight of it , though all the Pillars of Heaven , all the Glorious Angels , should contribute their strength to thee , to help thee to bear thee up .

The least sin doth deserve and draw down an infinite wrath , which nor thou , nor all the Angels in Heaven are able to stand under .

The Damned bear it in Hell . They bear it ; and cannot bear it . They are slain with it , but cannot dye . Ever consuming , never consumed .

And therefore how much are you bound to CHR●ST ! who hath Born sin , a Greater evil than All other Evils ; and with sin , All the Torments , and Wrath , and Justice due to sin .

All the world is not able to express that Torment which Christ indured , when he did Bear sin ; when he did sweat drops of blood , clods of blood ; when he wrestled with the justice , Grumos Sanguinis . did bear the wrath of God ; when he cryed out , — My GOD ! my GOD ! Why hast thou forsaken me ! — A strange speech from him , who was the Son of God .

Which made the Fathers of the Greek Church say , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. By vertue of thy unknown labors , and those sufferings not revealed to man , Have mercy on us .

It is no dishonor to Christ , to say , That whatever the sufferings of the Damned were In Pondere , Christ indured ; though not In Specie , for the kinde .

And therefore let me say again , How much are you bound to Christ , who hath born your sins for you ! And the more bound , because it was a Voluntary act of Christ : none could inforce or constrain him to it . Now the more willingly a Courtesie is done , the better it is . This doth inhance and heighten a courtesie , when it is done Willingly .

We use to say of such good turns , which come willingly , that we do account them double courtesies . The will doth make all Great . As the more will there is in sin , the Greater is the sin : And this makes The Sin against the Holy Ghost . It is done — Destinatâ Malitiâ — with devilishness and desperateness of will .

The more Will there is in Service , the more acceptable that Service is : Whatever you do for God , the more Will there is in it , the more God esteems it ; where , on the contrary — Si quid boni Tristè feceris , Fit de te magis , quam à quam à te . So here , The more Will there was in this Great act of Christ , the more are we bound to Christ for it .

Now if you look upon it , from the Beginning to the End , you shall finde nothing but Meer Love , meer good-will in it .

His first undertaking of it was Voluntary . It was a Voluntary Agreement betwixt God and Christ : A willing Contract made in heaven with God , That he would undertake this great work .

And , he came into the world with as much Willingness , Heb. 10.5 , 6 , 7 — Wherefore , when he comes into the world , he saith — Sacrifice and Offerings thou wouldst not have . In burnt-offerings , and sacrifices for sin thou hast no pleasure — Then said I , — Lo , I come to do thy will , O God — Setting forth the Freeness and Willingness of Christ to undertake this work .

And hence the Angels sung at his Incarnation — Good will to Men. It was nothing but meer Good will .

And , when he was in the world , he carryed on the work with as much Good will . He tells us — For this end was I born , and for this end came I ●nto the world — Nay , and he saith — He was in pain till the hour came ; viz. in pain of love , till the hour came ,

And , when the hour came , though it was a Black and Dismal-hour , called , The hour of Darkness ; yet he would not desert us , he would not leave us . If he had , He had left us in Hell , without all recovery . But he would go through with it , though it made him ( so far as he was man ) to strange at the work of his own mercy . Nay , He would bear sin , and bear wrath , and would lay down the utmost drop of blood in his body .

Oh! Oh! Think with your selves , you , that are The People of God , How much you are bound to Christ .

How may we say , with Bernard — Tu Vita mea : Ego mors tua . Tu Justitia mea : Ego Peccatum tuum . Tu coelum meum : Ego Gehenna tua . Tu Divitiae meae : Ego Paupertas tua — Thou art my Life , am thy Death . Thou my Righteousness , I thy Sin . Thou my Heaven , I thy Hell . Thou my Riches , I thy Poverty . Oh! how are you bound to Christ , who hath born sin !

2. But yet more , How are you bound to Christ , who hath So Born sin , as we shall not bear it : So paid tht Debt , as we are discharged ? Col 2.14 . — Blotting out the Hand-writing of Ordinances , that was against us , and contrary to us , taking it away , and nailing it to his Cross . As the Death of Christ was our payment , so the Resurrection of Christ is our discharge , Rom. 4. ult. Who was delivered for our offences , and rose again for our justification . Are we not Justified by his blood ? Yea , we are ; and therefore he did not rise formally , to justifie us ; but to declare , that we were justified , that we were acquitted , that our sins were pardoned .

Had Christ been still in Prison , under the chains of death , we could not have had any Assurance that our debt had been discharged : As the Apostle saith elsewhere — If Christ be not risen , we are yet in our sins . But now Christ being Arrested , cast into Prison , laid in the Grave , and having Broken the bands of Death , in which it was not possible for him to be held ; Having Risen again ; By this is declared , That our sins are discharged .

If indeed Christ had so born sin , as that yet we should bear it ; What were we the better ? But Christ having so born sin , as that we shall not bear it , How infinitely are we bound to Christ for this !

Christ hath left nothing for us to do , but , To go receive what he hath Purchased , and laid up in the hands of a Father : Nothing , but , Sue out an Acquittance ; yea , And at the hands of him , who is just , and will not deceive us ; at the Hands of him who will certainly bestow whatever his Son hath so dearly earned at his hands .

If a man Dye , and leave Legacies in the hands of such who are faithful ; may we not go and require them ? When Christ Dyed , he intrusted All his Merits into the hands of his Father ; and he hath left nothing for us to do , But go , and require all .

God entred into Bond and Covenant with Christ , That , if he would Bear sin , we should not bear them . That , if he would Dye for sin , He would Pardon sin ; for all that is included in Isa. 53 — He shall see the Travel of his soul , and shall be satisfied .

Wel , now Christ hath done this ; and having done it , he hath given all his fathers bills & bonds into our hands ; & withal , a letter of attorney , whereby we are inabled to call for all this , at the hands of God .

It was for us , that Christ undertook the work ; and all that Christ did , it was to ingage God to us : first to satisfie him , and then to ingage him ; to make God our debtor , who were once his debtors . And , as long as there is any of the Blood of Christ to give out ( which will never be spent , it is an everlasting righteousness ) so long is the mercy of God , nay ; the justice of God ingaged , to bestow it on us , who by faith come over to him .

And there remains nothing for us to do , in point of justification , but , To sue out all that that Christ hath purchased .

We live in the world , as if we were to purchase a pardon , when we are onely to receive a pardon .

God arresteth us for the Debt of sin ; But do you think it is , that we should pay it ? alas poor creatures ! No , it is but to drive us out of our selves , and to bring us over unto Christ , who hath already paid the debt .

And , Oh! how should this make us advance Christ , admire Christ , prize Christ ! What should indear our hearts more to Christ , than this , That he hath born our sins , and so born them , as we shall never hear them ? if we have an interest in him .

8. Consectary .

8. If sin be the Greatest Evil , Then it calls out , 8. Consectary . 1. For the Greatest Sorrow . 2. For the Greatest Hatred . 3. For the Greatest Care to avoid it . 4. For the Greatest Care to be rid of it .

If sin be the Greatest Evil , Then it must have The Greatest Sorrow . 1. Sin calls for greatest sorrow . No affliction , no trouble , no evil , should be so bitter to us , as sin ; because sin is the Greatest Evil.

It is a sad thing to see our hearts tender , and sensibly affected with Lesser evils and troubles ; and yet to be hard and insensible for sin , which is the Greatest of evils .

It would therefore be our wisdom , when any other evils be upon us , To turn all our sighs , tears and sorrows upon sin .

It is an Aphorism in Physick — Erumpens sanguis , vená sectâ sistitur : If a man bleed vehemently in one place , they let him blood in another , and so turn the stream of blood another way .

It should be our wisdom , when our souls bleed , and our hearts mourn for other evils , to turn all those mourning affections upon sin : Let them run in the right chanel .

Those tears must be wept over again , which are not shed for sin . Sorrow is like Mercuries Influence : Good , if it be joyned with a Good ; Bad , if it be joyned with a Bad Planet .

It is not so much the Sorrow , as the Ground and Spring of the Sorrow . The object of it is to be taken notice of . Sorrow was naught i● Judas , good in Peter ; it was naught in Saul , good in David . In the one , it was a Sorrow to death ; in the other , a Sorrow to cure the wound of Death . In the one , worldly ; in the other , ●●dly — Worldly sorrow causeth death . And such is all sorrow , th● hath not sin for the ground , grace for the principle , God ●●t the end .

Where ●●n is apprehended the Greatest evil , it will have the Greatest sorrow : Sorrow to exceed all other sorrows .

1. Though not ever in quantity and bulk , yet in quality and worth : A little Gold is worth a great deal of Earth and Rubbish .

2. Though not in strength , yet in length and continuance : Other sorrows are but like a Land-flood , for a time , occasioned by a Story , which , when that is over , the flood is down . This Godly sorrow doth arise from a spring , and having a fountain to continue it , it is Permanent , when the other is gone . This is the difference between the Godly , and the other .

Gods people , their sorrows , which are Spiritual , do arise from a spring ; their worldly , from a storm , a tempest . The wicked , their spiritual sorrows arise from a storm , some present wringing of Conscience , fear of wrath ; and their worldly sorrows arise from a spring .

Where sin is apprehended the Greatest Evil , there it shall have the Greatest sorrow .

1. A sorrow Proportionable to the Measures and Greatness of Sin .

2. A sorrow Proportionable to the Merit and Desert of Sin .

As the merit of sin is infinite , so the sorrow for it must be an infinite sorrow . Infinite , I say , Non Actu , sed Affectu , not in the act and expression , but in the Desire and Affection of the soul .

He , whose Heart and Eyes dry up together , whose Expression in Tears , and Affection of Sorrow , do end together ; though he had wept a sea of Tears , he had not yet truly wept for sin .

Where sorrow is Godly , it hath Affections of mourning , when the expression of mourning ceaseth ; because every drop of tears doth arise from a spring of tears within .

As every Act of Faith doth arise from a believing disposition , an habit of faith within ; every act of Love , from a Principle of love within : So every expression of sorrow from an affection of sorrow in the spirit — Hence we read , 1 Sam. 7.6 . their sorrow is exprest by this Metaphor — They drew water ( as out of a well ) and poured it out before the Lord . Their eyes did not empty , so fast as their hearts filled . Their eyes could not pour it forth , so fast as their hearts did yield it up . All their Expressions of Mourning did fall short of those Affections of Sorrow which were in the heart .

This is sorrow for sin : A sorrow proportioned to the measure , to the demerit of sin : A sorrow , that doth exceed al● other sorrows ; though not in quantity , yet in quality ; th ugh not in strength , yet in length and continuance .

2. Is sin the Greatest Evil , 2. Sin calls for the greatest Hatred . Then it calls out for the Greatest Hatred . Nothing is properly the Object of Hatred , but Evil : And that not All kind of Evil : but sinful Evil — Penal Evils are rather the Objects of Fear , than of Hatred , because these are Improperly Evil.

Nothing indeed is evil ? but what makes us evil : an● these may be a means to make us good ; and therefore are not properly evil , and so an Object of hatred .

Sinful evil is properly the object of hatred , because this is properly evil : and being the Greatest of Evils , should therefore have the greatest of our hatred , Psal. 92.10 — You that love the Lord , see that you Hate evil . It is not enough for you , to be angry with sin , and displeased with sin ; for so a man may be with his Friend , one whom he loves , upon some discourtesie : Nor is it enough that you should strike sin ; for so many do to day , and imbrace it to morrow : But you must endeavor to kill sin . Hatred labors after the Un-being of that it hates : Nothing but the destruction and blood of it , will satisfie the soul that truly hates sin .

There is a great deal of mistake in men , concerning this point . I might shew you the secret deceits of the spirit , concerning it in brief , and how far those come short of hatred of sin .

1. A man may fall out with a sinner , by whom he hath been drawn into sin , and yet not Hate the sin ; execute the Traytor , and yet like the Treason .

2. A man may fall out with himself for sin , and yet not hate sin ; When he hath brought some inconvenience to himself by his sin , which otherwise he liketh well enough .

3. A man may fall out with sin , and yet not hate sin : Cast away the coal , when burnt with the fire that is in it , and yet not offended with the blackness of it , or the defilement which he getteth by it .

3. Sin calls for the greatest care to avoid it . 3. If sin be the Greatest Evil , Then it calls out for the Greatest Care to avoid it . Men are naturally afraid to fall into evil . What study , what care , what endeavors to prevent Evil ? Did you apprehend sin to be the Greatest of Evils , there would be no less care to avoid sin . You would endeavor to walk closely and exactly with God ; to Beware of all the Occasions , Allurements , &c which might draw you to sin . You would watch in all Times , in all Companies , good and bad , in all Places : None are so secure , but you may fall into sin , if you be neglective of your Christian Watch.

Thus , where f●● is apprehended to be the Greatest Evil , there will be the Greatest care and circumspection against sin . Such a man

1. He is Acquainted with the falls of others , which are to him , not Land-Ma ks to Walk by : but Sea-Marks , and Rocks to Shun ,

2. He is Acquainted with the weakness and wickedness of his own heart and spirit ; and therefore watches .

He knows he cannot trust any member alone , without a Guard upon it .

The ey● are full of sin : Adultery , Pride , Envy , lusts of the Eye , 1 Jonn 2.16 . And he cannot trust his eyes , without Jobs Covenan● I have made a Covenant with mine eyes ; why then should I think ●n a maid ? Chap. 31.1 .

The Tongue is full of sin : Of Cursings , Murmurings , Revilings , Vain-Communications : And there is no trusting of it , without David Bridle , Psal. 39.7 — I will keep my mouth , as with a Bridle , that I ●ffend not with my Tongue . He knows his own weakness and wickedness ; and therefore dares not trust any member , without his Keeper .

3. Such a man , he is acquainted with the power and policy of Satan : who , as Luther calls him , is Non Promotus , sed Expertus Doctor . A subtle enemy , whose Temptations are called — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rev. 2.24 . — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Cor. 2.11 , — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Eph. 4.14 .

He suits his temptations according too .

4. Such an one , he is acquainted with the danger and deceitfulness of sin ; and how it is

1. Deceitful in its Object .

2. Deceitful in its Arguments .

3. Deceitful in its Pretences and Excuses . Nullum vitium sine patrocinio .

4. Deceitful in its Incroaches .

5. Deceitful in its Promises . And therefore will he keep an holy circumspection , an humble , awful ; jealous fear over his own spirit , lest he should fall into sin . He looks on sin , as his Greatest Evil ; and his Greatest care and endeavors are to avoid sin .

4. If sin be the Greatest Evil , 4. Sin calls for greatest endeavors to be rid of it . Then should it be our chiefest endeavors to be rid of sin . Every man would labor to be rid of an Evil , and the Greater the Evil , the greater is our desire to be rid thereof .

Now sin is the Greatest of Evils : How much more then should we labour and endeavor to be Rid of the Greatest of Evils ?

Alas ! Alas ! what are all other Evils , to the Evil of Sin ? which makes our good , evil . And yet to see the vileness of mens spirits , they would fain be rid of all other evils , but not of Sin : so Pharaoh — Take away this Death , this Plague . They complain of the evil caused , but not of the evil causing — of the evil punishing but not of the evil punished — Flagella dolent : Quarè Flagellantur , non dolent , saith Augustine : They howl under the present scourges and afflictions , but never lament the sin ; they would fain be rid of the Pain , but yet they would fain keep the Tooth . Whereas alas ! till sin be removed , the afflictions will not be removed . If they be , yet not in mercy , but in judgement : And your Present Deliverance doth but Reserve you for a severer stroke .

Where on the contrary , If sin be removed , the affliction will be removed . They are like the Body and the Shadow ; Remove the Body , and the Shadow must needs be removed . Sin is the Body ; and afflictions be but the Shadow .

Or , if the Afflictions do continue ; yet , if God take away sin , the Evil of the Evil is taken way . Sin is the sting of every Affliction . Sin is that which imbitters every Cross : And sin being taken away , that which is Vindictive is taken way , and that which is Medicinal , and for Salvation , doth remain . It is more fruitful , than penal : All for merciful ends , and out of merciful respects ; when sin is taken away .

1. If sin be the Greatest Evil , Then let us rather choose to fall into the Greatest Evil in the world , than into the least evil of sin .

All other Evils have some Good in them , and are to be the Objects of Choice , in case we cannot avoid them , but we must admit of sin . Thus you see Moses did ; as you may read , Heb. 11. — He chose rather to be afflicted with the people God , than to enjoy the pleasures of sin for a season .

But now sin , it is All-evil , and No-good ; and there is nothing in the world should make us to chuse sin .

2. Is sin the Greatest Evil ? Let this then put us on to pity and pray for such , who are under a state of sin . You pity sick Friends , poor Friends , undone Friends . But alas ! what are all these evils , to the evil of sin ? what is Poverty ? what is Sickness ? what is anything , to the Evil of Sin ? All these are but Outward : this is an Inward Evil. All these are but of a Temporal nature ; Death but a Conclusion to them all . But this is of an Eternal nature . All other will never make you the Object of Gods wrath and hatred .

And therefore spend some tears , put up some prayers for such , who are under the state of sin . O ( saith Abraham ) that Ismael might live in thy sight ! So say thou , There is such a Friend , and such a Friend , a Brother , a Father , &c. who lies under sin , is in a state of sin ; Oh! that thou wouldst pity their souls ! Oh! that thou wouldst snatch them out of the state of sin !

3. If sin be so Great an Evil , Let us then fall down and Admire ,

1. The greatness of Gods Patience in bearing with sinners .

2. The greatness of Gods mercy in pardoning sin .

1. Admire Gods patience in bearing with sinners . 1. Here Admire the greatness of Gods patience in bearing with sinners . It may be thou hast been an Unclean Sinner , a Drunken sinner , a Swearing-wretch , these twenty , thirty , forty , it may be threescore years , and more . And hath God spared thee ? Oh! here see the wonder of Gods patience !

If it were not , that God is Almighty in the power of his patience , it had been impossible he should have spared thee so long . He tells us so , Hos. 11.9 . I am God , and not man — I will not enter into the city , viz. to destroy it . So Mal. 3.6 . — I am JEHOVAH , I change not — Therefore ye sons of Jacob are not consumed ; Implying , if he had not been God , if he had not been Almighty in the power of his patience , they had certainly been cut off long before .

If men be daily provoked and irritated with injuries , and do not come out to revenge , we attribute it either to their Pusillanimity , or to their Impotency ; either to their want of courage , or want of Power . But now it is not so with God , His patience is his power . Numb. 14.17 , 18. when God had threatned to destroy them , Moses prays to God to forbear them , and he calls that Act of his patience , no less than his power — Now , I beseech thee , let the power of my Lord be great , according as thou hast spoken — The Lord is long-suffering , &c. where you see , he makes his patience his power . And so it is indeed , if you consider what sin is . Shall I say no more of it , than this , which God saith , Levit. 26.21 . It is contrary to God .

1 It is contrary to the works of God . 1 Sin contrary to Gods works . As soon as God set up and perfected the frame of the world , sin gave a shrewd shake to all , it unpin'd this frame , and had like to have pull'd all in pieces again . And had it not been for the promise of Christ , all this frame had fallen in pieces again .

If a man should come into a curious Artificers shop , and should with one blow dash in pieces a Piece of Art , which cost him many years study and pains the contriving of it . How could he bear with it ? Thus sin did , and yet that God should forbear , Oh! Omnipotent patience !

2. But yet further ; It is Contrary to Gods nature . 2 Sin contrary to Gods Nature . God is holy , sin unholy ; God is pure , sin is filthy ; and therefore compar'd still to the most filthiest things in the world , to the Poyson of Aspes , to Ulcers , Soars , &c. If all the Noysom Pollutions in the world met in one common Stuk , it would never equal the Pollution of sin .

God is good , perfect Good : Sin is evil , universally evil . There is good in all other things , Plague , Sickness , Hell it self , in a kinde , hath a good in it : None in sin .

Sin is the Practical-blasphemy of all the name of God . It is the Dare of his Justice , the Rape of his Mercy , the Jeer of his Patience , the Slight of his Power , the Contempt of his Love : It is every way contrary to God .

3. It is contrary to the will of God . God bids us — Do this ; 3 Sin contrary to the will of God . Sin saith — I will not do it — Sanctifie my Sabbath — I will not sanctifie it . Here is Contradiction : And ! who can endure Contradiction ?

It is set down as a great piece of Christs sufferings , Heb. 12.3 . — That he indured the contradiction of sinners against himself : certainly it was a great suffering . How can a Wiseman indure to be contradicted by a fool ? And here , that Christ , who was The Wisdom of the Father , should bear with such contradiction from fools ; here was a great piece of Suffering .

Now sin is a contradiction of God : Sets Will , against Wisdom ; and the Hell of a wicked Will , against an Heaven of Infinite Wisdom , And that God should bear with such sinners ; here is a Wonder .

You know in all the Creatures , Contrariety makes all the Combustion : It makes all the War in nature , it causeth one Element to fight against another : Fire against Water , Water against Fire : It will make very Stones to sweat , and burst asunder .

Travel through the whole Creation , and you shall not see Any Creature , that can bear with its Contrary . And that God and Sin should be Contrary , and yet the Sinner live in the World : Here is a Wonder , a Wonder of Patience .

2 Admire Gods mercy in pardoning sin . 2. Is sin so Great an Evil ? Let us then fall down , and Admire the greatness of Gods mercy in pardoning sin .

You see how the Prophet cryes out and Admires , Mic. 7.18 — Who is a God like unto thee ! That pardoneth iniquity , and passeth by the Transgressions of the remnant of his heritage !

It is one of the Greatest works , that God doth in the world , To pardon sin . A work in which he declares , All his glorious Attributes : His Wisdom , his Power , his Justice , his Mercy , his Holiness , &c. in pardoning sin .

Men that have cheap and slight thoughts of Gods Pardoning-Mercy ; have thereby an evident sign , They never had a pardon : never knew what it was indeed , To have a pardon .

If ever any work in the world did put God to it , then this of the Pardon of sin . And , if ever God do intend thee any good , he will instruct thee , and rectifie thy judgement in this , Touching the Pardon of sin .

Therefore doth God humble men , at their Bringing-in , To raise up their esteem of a pardon , To advance the greatness of his own Mercy , in Pardoning sin .

And indeed we should not need such great Preparations and Humiliations in coming to Christ , if we had but Greater thoughts of the Pardon of sin .

Men make no more of a Pardon , than to Cry God Mercy . Swear an oath , and then say , — God forgive me . Or say , — Lord have mercy on me , when I dye .

It was said of Lewis the 11. King of France , that He wore a Crucifix in his hat , and when he had sinned , he would but kiss his Crucifix , and then all was done . And so the Papists make it no more but a Crucifix , and a Confession . Ah! my Brethren , if ever God mean good to you , he will make you Know what a Pardon is . Isa. 55.7 . when God would draw men up , to Shew them a Pardon ; he calls them Above all the World — My thoughts are not as your thoughts ; nor your ways , my ways , saith the Lord . If they were , then I could not multiply Pardons : But as the Heavens are higher than earth , so are my thoughts above your thoughts , and my ways above your ways . I am infinite .

If Gods Creating-mercy were so great , as David with doubled Admiration sets it out , Psal. 8.1 . and the last verses , — O Lord , our Lord ! how wonderful is thy Name in all the world : who hast set thy Glory above the Heavens . What is then his Pardoning Mercy ?

3. Lastly , Is sin so Great an Evil ? Then see What cause we have to humble our souls before God this day , That we have had such slight thoughts of sin , who hath thus judged sin to be the Greatest of all Evils : What slight thoughts have we of sin ? we can swallow it , without fear ; we can live in it , without sense ; we can commit it , without remorse . All which shew● , we have but slight thoughts of sin , we do not apprehend sin to be such an evil as indeed it is .

Nay , How faulty are Gods people themselves here ? What mean thoughts have they of sin ?

They are not so watchful against it , not so Burdened with it , not so troubled for it , as they ought to be . All which shews , that though sin do appear to them , to be A great Evil , and , The Greatest of all other Evils , yet they do not apprehend it to be so Great an Evil as it is .

Now , that you may be able to have some suitable conceptions of sin to the greatness of it ; that you may be able to see sin exceeding sinful , I will briefly present it to you in these Six Glasses :

1. Look upon it , In the Glass of Nature ; which , though it be but a Dim-Glass , a Blown-Glass : Sin hath dimmed it ; yet is this able to discover a great deal of the evil of sin . The very Heathen themselves have seen and judged many sins to be the greatest of evils .

Though Spiritual sins were hid from them , their light was not able to discover Infidelity , and Gospel-sins ; yet Moral-sins they have discovered , and have avoided them , and would hazard themselves ; nay , and suffer too , rather than they would commit such sins . The examples of Plato , Scipio , Cato , and many others , will clear this .

And all this was discovered by the Glass of Nature , done by Nature ; but not by meer Nature fallen , but by Nature well-husbanded , by Nature improved , by the implantation of Moral Principles , together with Restraining Grace , and other common gifts of the Spirit .

The Greatness of their Hatred against sin , the Greatness of their Care to avoid sin , the Greatness of their Sufferings , rather than they would commit sin , might be enough to discover to us , the Greatness of the Evil of sin . But pass by this .

2. The second Glass , wherein you may see the greatness of sin , is , The Glass of the Law .

A Glass which discovers sin in all its Dimensions , the Guilt , Demerit , Filthiness and Sinfulness of sin . Hence the Apostle , Rom. 7.7 . saith — I had not known sin , but by the Law ; that is , I had not known sin so hainous as it is , I had not known sin in the wideness and latitude of it : I had not known the sinfulness of sin , if it had not been for the Law , if the Law had not been a Glass to have discovered sin to me . This discovered sin in its Greatness : David , Psal. 119.96 — I have seen an end of all Perfection , but thy Law is exceeding broad ; that is , by revealing the compass of sin in proportion to its Wideness and Greatness .

Oh! This will discover to thee more nakedness in one sin , than all the world can cover ; more indigency in one sin , than all the Treasures of created righteousness in heaven and earth are able to supply ; more obliquity and injustice in one sin , in a very wandring thought , than all the Deaths of men , and Annihilations of Angels are able to Expiate .

Search into the Law , and thou shalt discover Thousands of sins which fall under Any One Law of God . Oh! Here is A Glass !

3. Look upon sin in The Glass of the Griefs , Woundings , Peircings , and Sorrows , which the Saints have found ,

1. In their Admissions , and first Entrance into the state of Grace .

2. In their Relapsings and Turnings again to folly .

1. For the first : See what Groans , Humiliations , they have indured in their first admissions into an estate of Grace , in Manasseth , 2 Chron. 33.12 . in Paul , Acts 9. in the Converted Jews , Acts 2.37 . when the nails which peirced Christ , now stuck in their hearts , as the arrow in the stags side .

How many of the Saints have there been , who have been cast into a bed of miserable sorrow , lain bed-rid under the stroke of Justice perhaps for many years : And all this for sin . No age is without a Thousand examples of it .

2. Look upon the sorrows and breakings , which the Saints have indured upon their Relapsing into sin . See in Peter , in David : Read what sad expressions he hath in Psalm 6. from vers. 1. to vers. 7. and in Psalm 32.3 , 4 , 5 verses . So Psalm 51.

How doth he complain how his — Soul is troubled — his bones are broken — his eyes are consumed with sorrow — his bed swims with tears ? And all this for sin — Here is a Glass , wherein you may see the Evil of sin to be the Greatest Evil.

Yea , and the least sin , when God sets it on , will do all this .

4. Look upon sin in Adam ; and there see the greatness of it . That one sin of Adam , hath brought All the Miseries , Sickness , Death , &c. upon All his Posterity since that time .

It hath been the Damnation of thousands of millions of men ; and still it runs on . Gods justice is still unsatisfied ; if it were , there would be a stop : We should Dye no more , Be sick no more , &c.

Oh! Here you may see sin ; sin in its Extensiveness .

5. Look upon sin in Christ : See there what Humblings , what Breakin gs , what Woundings , what Peircings , what Wrath it brought upon Christ himself . It was that , which mingled that Bitter Cup , with such woful ingredients ; which , had we but fipt of it , when it was so tempered , would have laid our souls under more wrath , than All the damned in Hell do suffer . Christ did Bear Pure Justice for sin .

Nay , it made him , who was God as well as man , sanctified by the Spirit to that work , strengthned by the Deity , To sweat drops of blood , and even to struggle , and seem to draw back , and pray against the work of his own Mercy , and to decline the business of his own coming into the world .

Ah! none knows but Christ , nor is a finite understanding able to conceive , what Christ underwent , when he was to Bear sin , and with that To wrestle with the infinite wrath and justice of the infinite God ; the Terrors of death , and the Powers of the world to come . Here is a Glass , wherein you may see The greatness of sin , The wideness of sin , The guilt of sin , The demerit of sin : All which are set out to the life , in the Death , Sufferings , Breakin gs and Woundings of the Son of God .

You , that make light of sin , go to Christ , and ask him , How heavy it was ; even that , which you make so light of , which pressed him down to the ground . And the least sin would have pressed thee , and all the pillars of heaven , to the Bottom of Hell for ever .

6. A sixth Glass . Look upon sin in the Damnation of the soul for ever ; that nothing would satisfie the justice of God , but the Destruction of the Creature . No Sickness , no Prisons ; no Blood , no Sufferings , but the Sufferings of Hell : And those not for a Time , but for Ever . Ah! see here the greatness of sin ; which might be further amplified by the consideration of the preciousness of the soul , which yet sin ruines to all eternity . And therefore would you know sin ? Quaere Damnatos , Ask the damned what sin is . Lay thy Ear to Hell , and hear those Skreechings , those Howlings , those Roarings of the Damned . And all this is for sin . Oh they are dear-bought pleasures , which must be thus payed for with everlasting pains .

Thus you see what sin is by all these Glasses : And therefore , Oh! how ought we to be Humbled for our slight thoughts of sin , which is so great an Evil ?

USE .

Now if it be so , Then see what need we have to Aggravate sin to the utmost in our confessions of sin ; because all we can say of it , will fall infinitely short of the Ha●nousness of sin .

You can aggravate no sin so high , as to raise it above it selfe as to make sin greater than it is . You can have No Magnifying Glass , to greaten sin above the Greatness of it . You have such Glasses : to make greater other things above their own higness ; which are able to present small things great ; mean things , of vast bigness : But you have no Glass to multiply sin , and make sin appear Bigger than it is .

The sufferings of the Saints , the sorrows of the Saints ; the sufferings of the Damned are too short ; The Glass ot the Law , the Glass of Christs sufferings ( which is the greatest ) this doth not shew sin greater than it is : It doth but discover sin in its Just Proportions and Dimensions .

It had not been justice in God , to have required more blood , and to put his own Son to more suffering , than sin deserved . Nor would this have stood with Gods Love , his Pity and Mercy to his Son , to have put him to more than sin deserved .

Though now there be mercy more than enough for the greatest sinners ; as the Apostle saith , 1 Tim. 1.14 . yet there was not Justice more than enough exercised upon Christ for the demerit and guilt of sin .

The Death of Christ was — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — An Adequate Ransome for our souls and sins : And yet there is a Redundancy of merit , an Overflowing of merit in the Satisfaction of Christ , to Ransome a thousand worlds more to that , if need were . As sin is infinite , in regard of the Object ; so Satisfaction is infinite , in respect of the Merit .

Hence Christs death is not onely said to be A Satisfaction , but A Purchase ; not onely A Payment , but A Purchase .

A Satisfaction it was to the Justice of God for sin , Full. And A Purchase of all good things from the Mercy of God ; to which his Justice , in respect of the Validity and Worth of Christs Satisfaction , is Bound to us . But this by way of Digression .

See then , what need there is , To Aggravate sin to the utmost ; because we cannot multiply sin to the greatness of it . There will be many singular fruits of so doing .

1. This will breed shame and confusion of spirit for sin .

2. This will make you advance , and relish mercy better .

When the debt seems little , we are ready and apt to undervalue a pardon . But , when sin appears exceeding sinful , this doth make us value mercy , prize a pardon .

When sin is seen the greatest Evil , Mercy and Pardon will be apprehended the greatest Good .

3. This puts us into the neerest disposition , To forsake sin . As he , who extenuates sin ; is resolved to continue in sin ; so he , who truly aggravates sin , desires to be rid of it .

4. Besides , It breeds a Displacency with our selves , when we consider , How ill we have dealt with God .

5. It produceth self-judging , and self-condemnation : as we see in David , Psal. 51.

6. It will produce spiritual softness , and tenderness of heart for sin . But this I must pass over .

USE .

If sin be the Greatest Evil , Then it is the Greatest Mercy in the world to be rid of sin . The greater the evil is , the greater is the mercy to be rid of it . But now sin is the Greatest Evil.

And therefore you shall see it set down as the only mercy that comes in by Christ , Mat. 1.25 — He shall be called JESUS , because he shall save his people from their sins .

As if all other things coming in by Christ , were included in this one , He shall save his people from their sins . He doth not say — Hee shall save his people from Hell , &c , but , From sin : From no other evil in the world . And this is the Greatest Mercy .

When God would speak the utmost , even the greatest thought of Mercy , that ever came upon his heart ; when he would set down the greatest work of Mercy , that ever the God of Mercy wrought : he saith no more , but , He shall save his people from their sins .

Sin was the utmost Evil ; and therefore the saving from sin was the greatest good . And hence David , Psal 32.1 , 2. saith — Blessed is he whose iniquity is forgiven , and whose sin is covered : Blessed is that man , to whom the Lord imputeth not sin .

Indeed , we have mean thoughts , cheap thoughts of pardon of sin ; and the reason is , because we have slight thoughts of sin : But , if God once open our understanding , and make us see the vastness and wideness of the evil of sin ; and , if that he should joyn a feeling sense to that sight , and make us feel what sin is ; if he should let but the least sparkle of his wrath fall upon our spirits for sin , it would make our faces gather blackness ; we should quickly change our note , and say , — Oh! Blessed , and for ever blessed are they , whose iniquity is forgiven , and whose sin is covered .

But , lest I should seem to Beat the aire , we will therefore Circumstantiate this Mercy a little ; and you shall see the Greatness of it .

Though indeed , this were enough , to tell you , that sin is the Greatest Evil : Thence would necessarily follow , That it is the Greatest Mercy in the world , To be rid of sin ; which will more fully appear , if we consider the following particulars :

1. First then , The pardon of sin is the dearest-bought Mercy ; and that is something to shew the Greatness of the Mercy .

You know , the Greater the sum is , that is to be paid for the Purchase of a thing ( provided there be no want of wisdom in the Buyer , nor want of Honesty in the Seller ) the Greater still , and of more worth is the Thing bought or Purchased .

But now This Mercy , Pardon of sin , was a Mercy dear-bought : It cost Blood , Mat. 26.28 . and that — Not the blood of Bulls and Goats ; for that it was impossible it should take away sins , as the Apostle hath it , Heb. 10.4 . What then was it ? Why it was The Precious blood of Christ , 1 Pet. 1.18 , 19. — You were not redeemed with corruptible things , as silver and gold , from your vain conversation ; but with the precious Blood of Christ , as of a Lamb without blemish and spot . And this , The Blood of God ; Acts 20.28 . — Feed the Church of God , which he hath purchased with his own Blood .

Now sit down , and think what a Mercy that must needs be , which is the Price of blood , and that of the Son of God .

There was no Want of Wisdom in the Buyer ; he could not be over-reacht , he knew the worth of the Commodity : Nor was there want of justice or goodness in the Seller . He was just , and would not take one drop of blood more than the thing was worth : And he was A Father too , and therefore would not put his Son to more sufferings , and require more than the thing was worth .

2. This is the purest Mercy of all other , The Pardon of sin , A mercy that comes from the Heart and Good-will of God to you .

God may give you all other things , and hate you . You may be Rich , and yet Reprobates ; Great in the world here , and be Damned hereafter . Dives may have wealth , Herod Eloquence , Saul Command , Agryppa Glorious Apparel : a man may do wickedly , and yet prosper . These things are not Truly good , nor Truly evil . If good , the wicked should not have them : If evil , the Saints should not have them . These are such things as God reacheth from his Hand , not from his Heart : they are general favors , not special Love .

But this is a Peculiar-Favor , the Saints Peculiar , Pure-Mercy , a mercy that came from the Bowels of mercy , the Heart of Mercy .

3. This is the Freest Mercy of all other , Pardon of sin .

1. There was nothing to ingage God to do it .

2. Nor was there any thing , we could do , to purchase it .

All our Prayers , our Tears , our Services , could not purchase the Pardon of one sin . If for the Active Part we could do as much , and for the Passive part we could suffer as much as all the Saints , put together , have done from the beginning of the world to this day .

If we should weep as many Tears , as the Sea holds drops ; if we should humble our selves as many days , as the world hath stood minutes from the creation , &c. All this were Too short to purchase us the Pardon of one sin , though we did all without sin .

But Alas ! All that ever we can do , is so far from striking off any Former score , that we do but set our selves further in debt thereby : So far are we from purchasing a Pardon , that we do but increase our Treason — Operamur , non in justificationem : sed ex justificatione : we must not work , that we may be justified : but we are justified , that we may work . — So that it is the Freest-Mercy .

And therefore in Scripture you read it all attributed to Grace , Tit. 3.7 — We are justified freely by his Grace — Rom. 3.24 . — Being justified freely by his Grace , — Rom. 4.5 . — God justifies the ungodly — There is no motive in us , All is from God . And you shall see it plain , one place for two : In Isa. 43. Verse 23 , 24 , 25. — Thou hast bought me no sweet cane with money , nor hast thou made me drink with the fat of thy Sacrifices : But thou hast made me serve with thy sins , thou hast wearied me with thy iniquities — I , I , am he , that putteth away thy iniquities , for my own names sake , and will not remember thy sins . Would a man have expected this ? this sheweth freeness , when not onely no deservings , ( as it is v. 23. and former part of v. 24. Thou hast not , &c. but contrary deservings ; Thou hast wearied mee with thine iniquities . Oh infinite , oh freest mercy . God is mercifull only because hee will bee mercifull .

4 It is an Intituling Mercy : A Mercy that Intitles you to more Good than I am able to express , or you able to conceive . It is a Mercy , that doth interest you in all other Mercies . It Intitles you to all the Good on Earth , to All the glory of Heaven . Nay , it is a Mercy-making-Mercy . A mercy , that makes all other things Mercy to you .

1. Good things are mercies . Your Riches , your Greatness , your Possessions , your Husbands , your Wives , Children , &c. all these things are no Blessings , till they be joyned with a Pardon ; and that makes them all blessings . Nay , not onely Good things : But ,

2. Evil things are Mercies to you . Pardon of sin makes Poverty , Afflictions , Sickness , Death it self a Mercy : Like the Unicorns horn , it takes away the venome and poyson of every Water : Like the Philosophers-stone , it turns All into Gold . So saith the Apostle — All things work together for good unto them that love God . A Sanctified-Cross , is better than an Unsanctified Comfort . A loss in Mercy , is better than an enjoyment in Wrath.

You are never able to make it good , that God doth bestow any thing in mercy , till sin be forgiven . Guilt of sin upon you doth turn the nature of things , and makes those things which are good in themselves , evil to you .

5. It is an irrevocable-mercy — God may give in other mercies , and call for them again . Indeed other things are rather lent , than given : Lent Husband , Lent Wife , &c. Hence they are said to be but Talents in our hands , and we Stewards of them for a time . God may call for them when he pleaseth ; or we may forfeit them , and lose them .

How often do we forfeit and lose good things , because of our unworthy walking in the enjoyment thereof ? Hos , 2.8 , 9 — I will take away my corn in the time thereof ; my wine , and my flax in their season . [ Mine ] It was Gods . And , would you know the reason ? see in the former verse , Because they did not acknowledge him as the giver of them , but bestowed them on Baal , as though he had given them .

But now this Mercy is an irrevocable Mercy : A mercy that God never recals ; A Mercy , God never repents of — The gifts and graces of God are without repentance — And it is a Mercy never forfeited .

We may forfeit the sense of a pardon , we may forfeit the comfort of a pardon ; nay , we may forfeit the knowledge of a pardon . I say , you may sin away the sense , the comfort , the knowledge of a pardon : as it was with David .

But we shall never forfeit a pardon — Quod Scripsi , Scripsi . If all this foreseen could not hinder God from giving out a pardon ; neither can it make God repent of a pardon , when he hath given it .

Now the Stability of the Mercy is that , which addes a great deal of worth to the Mercy . As things that are Evil ; so much more things that are good , are heightned from the consideration of the continuance of them , the Stability and Lastingness of them .

Now this is a Stable Mercy . Take but one Place , Isa. 54.8 , 9 , 10 — For this is as the waters of Noah unto me : For , as I have sworn that the waters of Noah should no more go over the earth : So have I sworn , that I will not be wroth with thee , nor rebuke thee . — Yet further — For the mountains shall depart , and the hills shall be removed : but my kindeness shall never depart from thee , nor shall the Covenant of my peace be removed .

This is the difference betwixt the Covenant of Works , and the Covenant of Grace . The one , is Temporary ; the other , is Eternal . It is a Temporary Covenant , though an Eternal Rule : The other is Eternal , and Immutable .

6. Pardon of sin is an Universal Mercy , the Womb of Mercy , a Productive-Mercy ; all other mercies grow upon this Tree of Forgiveness of sin . It is a Tree , the Root whereof is in Christ ; and the Fruit thereof are All good things on Earth , and Glory in Heaven . There are Seven glorious Fruits of Pardon of sin ; which I will but name , and so come to the Last Use .

1. Reconciliation with God , 2 Cor. 5.19 . Admission into his favour . He , who before was an Enemy , is now become thy Friend ; for nothing makes God an Enemy , but sin . And such a Friend he is , who will be a Friend in life , a friend in Death , when all other Friends forsake ; and a Friend after death .

2. Adoption of Children : which followeth upon our pardon in justification .

3. Access to God , as to a Father , with childe-like boldness . Sin was that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — that great Gulf betwixt God and us . Sin the Partition-wall betwixt God and us : now sin being pardoned , this Partition-wall is taken down , and there is Access to God , and Access with boldness .

4. Acceptation of our Services : Till sin be pardoned , there is no Acceptation of any service : Till our persons be accepted and reconcil'd , our performances are abominable : But now sin being pardoned , here is acceptance for all our services . He drinks the milk as well as the wine , Cant. 5.1 . And eats the honey-comb with the Honey , &c.

5. Sanctification of every condition to us : When sin is removed which was the curse in all .

6. Supportation under Crosses : Upon removal of sin , which was in all , the heaviest burden .

7. Participation of all the priviledges of the Covenant : These are the inseparable fruits of pardon .

There are other , as Peace , Joy , Comfort , Rom. 5.1 . which indeed are not so much Fruits of pardon , as Fruits of Assurance of pardon ; not the next , but the remoter fruits of pardon .

USE .

Lastly , Is sin the Greatest Evil in the world ? Oh then ! let us , Above all things in the world , labour to get our selves rid of sin : Get a pardon of sin . Say with David — Oh! Take away the iniquity of thy servant .

What will the enjoyment of all other goods profit thee , if thy sins be not pardoned ? what profit had Dives of his wealth ? Saul of his Kingdom ? &c.

It is a thing greatly to be lamented to see , How active and serious men are , about removing of other evils on them , and the purchasing and procuring of other goods ; but yet how slight , how superficial they are about getting Pardon of sin .

Thy Person is under the Guilt of Sin . Thou standest a Condemned man and woman — Damnatus antequam Natus . And God hath given thee time , and that time is not a time of Reprival onely ; but is a time , that God hath afforded thee to get a pardon in .

And it cost no less than the Blood of Christ , to procure thee this time ; it was that that made a stop of the present proceedings of Gods justice against thee ; else thou hadst been in Hell long ago .

And wilt thou Squander away This Time ? wilt thou Neglect This Business ? wilt thou eat away , sleep away , nay , drink away , sin away a Pardon ?

If there were a man condemned to dye , and yet were , out of Mercy , Reprived , That hee might procure his Pardon , and the King were willing to grant him a pardon ; would you not think that man deserves to dy , who shall now spend this time in drinking , in revelling , & c ? why this is your case .

But yet there is another sort that will seek for a pardon ; but they seek it coldly , they seek it formally , they seek it sleightly and superficially , they seek it as if they had no need of it ; as if they could do well enough , though they wanted a Pardon .

There is a great deal of dallying with God , about this Great business . Most men in the World do but Trifle with God about it .

I will name you five or six sorts of men , who are Tristers with GOD , in this main , and concerning matter ; and these none of the meanest neither . I shall not now deal with your Debaucht People ; but such as will seem to do somewhat for a pardon .

1 Such , who will seek , and perhaps cry earnestly ; but yet still continue in the practice of those sins , which they beg a pardon of .

I speak not now of Sins of Course . — Peccata quotidianae incursionis : Sins of daily incursion : Sins of Infirmitie , weakness and Imperfections in Duty ; These the best , notwithstanding their daily praying for pardon of , do yet too often fall into .

But I speak of grosser-sins . — Peccata Vastantia Conscientiam : Sins wounding and gashing the Conscience . And this is a fearfull thing , fearfull dallying with GOD.

What would you think of such a man , who should come to beg a Pardon ; and yet , before the Pardon were given out , should run to commit new acts of Treason ? This is thy case .

I see many of you living in a Course of sin ; Potting , swilling , swearing . I am ashamed to name them .

Do you pray for a Pardon ? Or do you not pray ? If you do not pray , you are no better than Atheists . And do you pray for a Pardon , and yet live in the practice of those sins , you beg pardon of ? Oh! what fearfull dallying with GOD is here !

Oh! you little think what a strong tye this is against sin , To pray for the pardon of sin . What ? Have you been confessing sin , humbling your souls for sin ; begging of Pardon of Sin ? And , no sooner turn your backs upon God , but return to Sin ? Ah! This is fearfull dallying indeed .

And this is a Fearfull aggravation of Sin ; you think to have something come in for your dayes of Humiliation , for your prayers for pardon of Sin ; you think there is some good in it . Why ? you have begged a Pardon , though you have Sin'd ; yet you have prayed , and therefore hope , that notwithstanding your sins ; God will hear your prayers .

But dost thou live in sin , and confess sin ? Dost thou practice sin ? and yet pray for pardon of sin ? Dost thou commit sin , and yet humble thy self for sin .

Oh! These are Great Aggravations of sin : these do adde more weight to sin .

Do you think it would be an Extenuation , or an Aggravation , for a Malefactor to beg a pardon , and yet run to the same Rebellion again ? would he think this To lessen his sin , because he hath formerly beg'd a Pardon ? No certainly , he would look upon this as a Greater Aggravation . Why this is thy case .

And this you shall see , was Israels spirit , which was so much displeasing to God , Jer. 3.4 . — Thou art my Father , and the Guide of my youth — They gave God good words , compast him about with good expressions . But , saith the Lord — This hast thou done , and yet done as much evil as thou couldst , v. 5.

2. A second sort , who dally with God , are such , who seek the pardon of some sins , but yet keep up the love and liking of others . Thou art , it may be , Pinched and Troubled for some gross sins , and thou beg'st a pardon for them ; when , it may be , there is some Running-Issue of corruption within , which thou Overlook'st ; some secret Haunt of Villany , that thy heart runs out after ; which thou canst not leave , which thou hast no minde to part withal .

Oh! Thou vain man ! Thou maist cry all thy life , and shalt never get good . Thou maist pray as long as thou wilt : That One sin , kept with love and liking , will Turn all thy prayers into sin . God will never regard the Prayers of a sin-regarding-sinner . Psal. 66.18 . — If I regard iniquity in my heart , the Lord will not hear me : though I should never act it in my life .

Didst thou know the Tenor of the Covenant of Grace and Mercy , the Strictness of the Gospel , and Severity of Mercy it self against sin ; thou wouldst see , There were an impossibility of having one sin forgiven , as long as one sin is unforsaken .

Justification and Sanctification : Gods forgiving , and our forgoing , are equally as large one as the other . As God justifies from the guilt of all sin ; so he sanctifies from the Corruption of all Sin .

Grace in God forgives all Sin . And ,

Grace in us makes us forgo all Sin : where sin is forgiven , there sin is forsaken .

3. A Third sort , are they , Who seek a pardon of Sin , without sense of Sin ; who seek forgiveness of Sin , without remorse for sin : Men , who are never troubled with any sense , with any compunction of heart for sin .

Would you not take it for a dallying with you ; if one had greatly offended you , and should come to desire you your forgiveness , without any sense or remorse of it ? What do you think God will do ?

This is certain — Without blood there is no Remission of Sin , as the Apostle speaks — Christ was wounded , and thou must be wounded too , before thou hast a pardon — Christ did bleed , and conscience must bleed , before ever he give a pardon .

It was a speech of Bradford — He never left a duty , till , &c.

Will a man in good earnest beg a pardon , who was never attached for Treason , or so much as throughly sensible , that he is guilty of it ?

4. A Fourth sort , are such , as cry for Forgiveness , but yet never look after their Prayers . Would you not think it a slighting , if a man , who had offended you , should come and beg a pardon ; and as soon as he had said a few words to you , should turn his back , and go away , and never expect , nor wait for an answer from you ?

Why thus do you deal with God : You put up prayers , but look not after them . He , who begs in earnest , Oh! he will Diligently observe , what Answer , what Return God makes : He will observe what word of Comfort God le ts fall , what intimations God will afford to his spirit , and will be exceeding chary of them . As you see Benhadads servants did , 1 Kings 20.31 , 32 , 33. After they had put up their requests , the Text saith — The men did diligently observe , whether any thing would come from Ahab ; and did hastily catch at it . So should we do : Come with sackcloath , put up our prayers with remorse ; and , when that is done , when we have prayed our prayers , let us wait our prayers , to see what intimations we shall receive from heaven . Thus David , Psal. 85.8 . — I will hear what God the Lord will speak ; for he will speak Peace to his people , and to his Saints , &c. Psal. 5.3 — In the morning will I direct my prayer unto thee , and I will look up .

5. A Fift sort , who dally with God , are they , who follow not their prayers with endeavors to get assurance , that their Sins are pardoned . Who search not into the Covenant of Grace , acquaint not themselves with the Promises of Grace ; search not into the Word of Grace , frequent not the Means of Grace : These men dally , who frequent not the Word , Sacraments , &c. and such like Means for the Assurance of Pardon .

A TREATISE OF THE Loves of Christ TO HIS SPOUSE .

BY SAMVEL BOLTON , D. D. And MASTER of C. C. C.

LONDON : Printed by Robert Ibbitson , for Thomas Parkhurst , and are to be sold at his Shop over against the Great Conduit in Cheapside , 1656.

A TREATISE OF THE LOVES OF CHRIST TO HIS SPOUSE . CANT. 4.9 . Thou hast ravished my heart , my Sister , my Spouse : Thou hast ravished my heart with one of thine eyes ; with one chain about thy neck .

A Text , which after wee have been some while in Heaven , wee shall bee able to understand .

Certainly none can speak fully to this Text , but they who have the full injoyments of this Love .

But things that are not possible to bee expressed , are not totally to bee omitted ; and therefore wee will lanch into the main Ocean . And when wee are not able to apprehend this love , let us cast our selves in , and let it comprehend us .

Some things in the General wee premise .

1. For the Author , or Penman ; it was Solomon inspired by the Spirit of God .

2. For the Title of the Book ; it is called The Song of Songs ; or , a most excellent Song . So it is called for the excellency ; and sublimity . The doubling of the words declare the excellency . As when the Scripture speaks of base things ; by doubling the words they are more debased ; as it was said of Cham , Gen. 9.25 . A servant of servants shall hee bee : that is , a vile slave . So when it speaks of good things by doubling the words , it declares the excellency of the thing , Deut. 10.17 . The Lord your God , is God of Gods , and Lord of Lords . Thus much for the Title .

3. As concerning the Matter ; there is difference among Interpreters .

1. Aben-Ezra a Jewish Rabbin thinks it to bee an History of the Church of God from Abraham to Christ .

2. Another thinks it to bee an Hystory of the Church from Christ , to the freedome of the Church by Constantine , a Roman Emperour , who lived in the beginning of the fourth Century .

3. Another makes it contain a prophetical Hystory of the condition of the Church from David to the end of the World . And divides the book into these two parts . The Church 1. Under the Law . 2. Under the Gospel .

1. The Church under the Law , from David to the death of Christ , which is continued from the beginning of the Book , to the sixth verse of the fourth Chapter .

1. As it was from David to the Captivity ; which saith hee , is contained in the first Chapter , and the two first verses of the second Chapter .

2. As it was in the Captivity , from the second verse of the second Chapter , to the fifteenth verse of the second Chapter .

3. As it was after the Captivity , till the death of Christ , the abrogation of the Church under the Law ; which continues from the fifteenth verse of the second Chapter , to the sixth verse of the fourth Chapter .

2. And from that , to the end of the Book is contained an Hystory of the Church Evangelical , till Christs second comming . Of this mind is Brightman .

But to leave this , wee think ( and with us goes the stream of Orthodox Interpreters ) that the subject matter of this Book is a Parabolical Hystory of the mutual loves betwixt Christ , and his Church , set down under the persons of the Bridegroom , and his Bride . And thus much of the Book in general . Wee will now draw neerer to our Text.

In the former Chapter we read , how the Church , the Spouse of Christ doth declare her exceeding love to Christ , and her high appretiations of him , with her earnest desire to injoy him , whom her soul saw so precious , and that Christ might discover to her , how kindly hee took her affection .

In this Chapter hee doth again enter into a singular commendation of the excellency of the Church , declaring also his unfeigned love to her .

The whole Chapter contains these parts .

1. A singular commendation of the Church by Christ ; which is set down allegorically from the first verse to the fifth , and from the tenth to the fourteenth verse .

2. A gracious profession of Christs love to his Church , from the fifth verse to the tenth .

3. The Churches reply , with Christs answer again to her , vers. 15 , 16 , 17.

In the Churches reply ; 1. A commendation of her head and Husband , vers. 15.2 . An earnest desire , of further communication of his Spirit , and communion with himself , vers. 16.

In Christs answer there is contained a Promise of his gracious acceptation of such fruits as the Church shall yeeld him , vers. 17.

This verse which I have read to you is a branch of the second part . ( scil. ) The gracious profession of Christ his love to his Church ; of which , if I read no more than this verse , wee see enough set down to astonish and amaze us all .

Thou hast ravished my Heart , my Sister , my Spouse . Quid mirum , si regnum caelorum vim patitur , & c ! What wonder if the Kingdome of Heaven suffer violence , when the King of Heaven himself suffers violence !

Christ doth here speak in the manner of a Lover , whose heart is exceedingly ravished , and taken with the beauties , vertues , and graces of his Spouse .

Give mee leave to explain the words , and wee come to Doctrin .

1. Thou hast ravished . ] What is meant by that ? The expression is great , that the God of Heaven should bee so taken , even to ravishment with his Church and people . And yet let mee tell you , the word speaks more than any expression can utter .

The word is in the Hebrew , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of which these interpretations .

1. Aben-Ezra translates , rapuisti animam meam : Thou hast taken away , thou hast stolne away my Heart , my Sister , my Spouse .

2. Rab. Sol. Traxisti animam meam ad te : Thou hast drawn my heart to thee .

3. Talmudici prisci . Copulasti cor meum cum tuo : Thou hast coupled my heart to thee ; thou hast One-ed my heart : as if hee should say , thou hast so joyned mee , as thou and I have but One heart .

4. Another , Vulnerasti cor meum : Thou hast wounded my Heart , my Sister , my Spouse .

5. The seventy , They 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Excordiasti , Eripuisti cor meum : Thou hast unhearted mee ; thou hast taken my heart from mee . And here our Translators , Thou hast ravished my Heart . All which laid together , they are mighty expressions , setting down , to wonder and amazement , the exceeding love of Christ to the Church .

Thou hast ravished , wounded , stolne away , drawn my heart to thee .

2. My Sister , my Spouse . ] Wee will joyn them both together : both are spoken of the same person , the Church of God , which Christ calls , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 :

1. Sister , Because shee is the Daughter of his Father in Heaven , and fellow-heir of Glory with Christ .

2. Spouse , Because Christ had married himself unto her .

3. With one of thine eyes : with one chain of thy neck . ] Not to postil on them .

1. With one of thine eyes ; with one chain , i. e. with thy Graces , thy Wisdome , and Knowledge , thy Faith , and other Graces : As if hee had said ; I need not to behold both thine eyes : the beauty of one of them is so great , it takes my heart . And I need not to behold all thine Ornaments : even one chain alone hath taken my heart , and drawn my heart to thee . Christ hath an high account of the least of his peoples Graces .

Thus having explained the words , wee come to the conclusions . Thou hast ravished my heart . ]

Doct. 1 1. That the Heart of Jesus Christ is exceedingly taken with his Church and people . Thou hast ravished .

Doct. 2 2. That which doth so indear the Heart of Christ to them ; that which takes the Heart of Christ , is the beauties and graces of his people .

Doct. 3 3. The least Grace of his Church , doth greatly take the Heart of Christ . One Eye , one Chain .

Wee think hee cannot love us , wee are so weak in Grace : but it is his own , though never so weak , and hee can love ; wee will fall upon the first of these .

Doct. 1 That the Heart of Jesus christ is exceedingly taken with his Church and People . In the prosecution of this wee will shew ,

1. What is meant by his Heart being taken .

2. Wee will shew that Christs Heart is thus taken .

3. Wee will shew upon what grounds his Heart is so much taken with his Church , and so come to apply .

For the first ; What is meant by his Heart being taken ?

And here I must tell you in the entrance , that wee cannot sufficiently express it . It is one of the highest expressions in the Book of God towards his Church , that the Heart of Jesus Christ should bee taken with his Church .

An expression , which if wee but let lye upon our spirit , the weight thereof would sink us ; shall I say , hee doth dearly and entirely love us ; nothing is too much to do , nothing is too great to suffer , nothing too much to give to us , hee doth exceedingly love us .

Shall I say , his heart doth exceedingly delight in us , his soul doth exceedingly rejoyce over us , above all the World .

Shall I say , wee are exceeding precious in his eyes , wee are choice in his esteem , Isa. 43.3 , 4. such as he will give the World for , such as hee will give himself for , if hee can but gain us , hee esteems hee hath riches enough , and reward enough for it .

Shall I say , his desires are towards us , hee in a manner desires no more than us ; shall I say hee thinks himself happy in the injoyment of us , wee are reward enough for all his pains , and all his labour .

Why all this and more the Scripture saith , and all this is yet short of this expression , his Heart is taken with us .

This , the next particular will give us further insight into .

2. That the Heart of Jesus Christ is exceedingly taken , I may demonstrate to you by diverse arguments .

That which the thoughts are taken up withall , that the heart must needs bee taken withall .

This is plain , you know a man will busie his thoughts about that which hee cares for : wouldest thou know what thou lovest ; Vis nosse quod ames , attende quod cogites . Bern. see what thy thoughts are upon . As if hee had said , there can bee no better character to discover what your hearts are taken withall , than to examine what your thoughts are most taken up withall ; for what the thoughts are taken up withall , the heart is taken withall . Now the thoughts of Christ are exceedingly taken up with his Church and people . Wee are ever upon his thoughts .

There hath not been a moment from all eternity wherein wee have been out of the thoughts of Christ .

Before the World was ; wee were on his thoughts , hee thought on us to everlasting life , loved us with everlasting love .

After wee had lost our selves , wee were then on his thoughts , when hee interposed himself between God and us , to stay his wrath from us .

Before wee came into the World wee were on his thoughts , witness all the Scripture , in which are such expressions of his heart to us . After hee came into the World , you see wee were the whole of his thoughts , wee lay ever upon his heart ; you see by his doings , sufferings , prayer for us . Read the 14 , 15 , 16 , 17. of John . See how his thoughts were taken up with us , when hee was to leave us , what love hee shewed , what care hee expressed to us , what earnest prayers hee put up to God for us ; read Joh. 17.9 . to the end of the chapter . Yea and what provision hee made for us , hee would not leave us comfortless , but send his Spirit to comfort us , to guide us .

And now hee is in Heaven , are not his thoughts on us ? did hee not tell us hee went to prepare a place for us , hee went to do our work , to intercede for us , to plead for us .

The Church of Christ is never a moment off from the thoughts of Christ , Isa. 49.15 , 16. And therefore his Heart is exceedingly taken with his Church .

That which a man doth affectionately and indearedly love , that the heart is much taken withall , bee it Husband , bee it Wife , Child , the World , whatever .

Now Christ doth exceedingly love his Church , wee are said to bee the dearly beloved of his soul , Jer. 12.7 . and read here , hee loves us beyond all expressions , so God loved the World , Joh. 3.16 . so Christ hee loves us beyond all conceptions , Ephes. 3.19 . it is a love which passeth knowledge .

In the former verse the Apostle went about to measure this love , height , depth , breadth , length .

But hee found his line too short , his measure would not reach , therefore hee concludes it a love beyond all knowledge .

A man may express much love , but hee may conceive of more than hee can express . Why this love of Christ is above all wee can conceive , above knowledge . It is an infinite love . It is , I say , an infinite love , which is more than if I should lay all the bowels in the Creature together , &c.

A greater love than all . Witness what is done , suffered , and yet love above all . And therefore Christs Heart is exceedingly taken with his Church and People .

That which a man doth glad his heart with , and which hee rejoyces over , hee must needs bee taken with .

A man will not rejoyce over the injoyment of that hee loves not . The rich Fool rejoyced over his full Barns , but it was because his heart was taken with his possessions .

Joy is a fruit of the hearts being taken with any thing ; you rejoyce in your riches , Husbands , &c. in the possession of what ever your heart loves . Now the Heart of Jesus Christ doth exceedingly rejoyce over his Church and People ; they are his by donation , God gave them to him ; they are his by purchase , hee laid down his life for them ; if wee lay down our life to compass a thing sure wee rejoyce in it .

Wee are his Riches , wee his Treasure , his Ammies , Ruhama's , and Hephzibah's , his precious ones , his People , his Spouse ; and therefore hee must needs rejoyce over us , Isa. 62.4 , 5. Thou shalt bee called Heph-zibah , for the Lord delighteth in thee : yea as the Bridegroom rejoyceth over the Bride , so shall thy God rejoyce over thee , Zeph. 3.17 . The Lord will rejoyce over thee with Joy , hee will rest in his love , hee will joy over thee with singing . And therefore seeing Christ doth rejoyce . Ergo is the Heart of Jesus Christ exceedingly taken , &c.

That which a man doth delight to converse withall , that his heart is taken withall .

Now Christ doth delight exceedingly to converse with his Saints , hee loves to speak to them , and hee loves to hear them speak to him , Cant. 2.14 . Oh my Dove , let mee see thy countenance , let mee hear thy voice , for thy countenance is comely , and thy voice is sweet . When the Disciples are talking of him , Christ joyns himself to them . Ergo is the Heart of Christ much taken .

When the two were going to Emmaus , Luk. 24.15 . Christ comes and joynes with them , delights in their talk , Mal. 3.16 . when Gods people were gathered together , the Lord hearkened and heard .

5. That which a man thinks nothing to dear for , nothing too much to give for , to do for , or suffer for , that the heart must needs bee taken withall .

But thus it was with Christ to his Church .

1. Hee suffered in his Body , those spittings , buffetings , scourgings , &c. that was dear to him , which hee gave his heart bloud for .

2. Hee suffered in his soul even the wrath of God for her .

3. Hee emptied himself of his own glory , took upon him the form of a servant , with all our infirmities ; penal , not culpable , as it is said of Jacob , hee counted all his labours but little for Rachel , because hee loved her , Gen. 29.20 .

6. That which a mans soul is satisfied and contented withall in the injoyment of it , that a mans heart is taken withall .

If a mans heart were not taken with the love of a thing , hee would never think himself happy , never bee contented and satisfied with the injoyment of it . Whereas on the contrary , where the soul is filled with satisfaction in the injoyment of it ( what ever it bee ) the heart is taken with it .

Now you shall see that the Heart of Jesus Christ is fully satisfied and contented with the injoyment of his Church , though it have cost him so much pains , so much sweat and bloud , yet the injoyment of it is reward enough to him . It is the reward which God promised him for his work , Psal. 2.8 . Ask of mee , and I will give thee the Heathen , &c. here , merit of mee , lay down thy life , and I will then give thee a Church , a People . And that which doth satisfie , Isa. 53 11. Hee shall see of the travel of his soul and bee satisfied ; hee shall see the fruit of his sufferings in the saving of souls , and shall bee satisfied with it . It shall bee reward enough to him for all pains that souls are saved , Isa. 62.11 . his reward is with him , and his work before him , hee is the salvation of his people .

And this is that which some think is meant by the joy set before him , in Heb. 12.2 . Who for the joy that was set before him , indured the Cross , despised the shame .

Which Joy ( saith an holy and learned Interpreter ) is nothing else but the fruit of his sufferings , the redemption and salvation of his Church and People , according to that in Isa. 53.12 . Therefore will the Lord divide him a portion with the great , and hee shall divide the spoil with the strong , because hee hath poured out his soul unto death .

And it is an Interpretation may bee backed .

Well then , seeing whatever the heart of man rests satisfied in the injoyment of , the heart is taken withal .

And that Christ doth rest satisfied in the injoyment of his Church and People , though it cost so much to obtain it . Ergo needs must it follow that the Heart of Jesus Christ is exceedingly taken .

That which a man is exceeding chary of , dear of , his heart must needs bee taken with , those things which take our hearts , wee are exceeding dear and chary of them .

If it bee the World , Husband , Wife , Child , a man is exceeding chary of them . Deal gently with the young man Absolom , 2 Sam. 18.5 . his heart was taken with him , and hee was chary of him .

Now Christ is exceeding chary over his Church : Oh! it is dear to him , therefore hee gives charge to the World , touch not one of these , you touch the apple of mine eye , offend not one of these little ones , they are dear to mee , hee is chary over them .

Yea hee doth not only charge , but menace too , and threatens men if they shall hurt any of his little ones .

It had been better for you , that a Milstone were tyed about your necks , and cast into the middle of the Sea , than to offend any of these little ones .

Christ is exceeding chary over his Church and People , they are dear to him .

Take a taste of it , Job . 18.8 . when hee himself was in that Agony , and when hee suffered himself to bee hailed before the Judges , and to dye , yet you see how chary hee was over his Disciples ; why saith Christ , I am hee you seek for , if therefore you seek mee , let these go their way : As if hee had said , I am hee whom you seek , and against whom your malice goes forth , do what you will with mee , but spare these , let these go ( what have these done ? ) with Jonah , cast mee into the Sea , that the storm may cease , nail mee on the Cross , fling mee into the grave , do with mee what you will , that these may escape .

Oh! Christ must needs bee chary of them , when hee would put his back between his Church and the stripes , interpose his soul between the wrath of God and them .

Drink of that bitter cup that they might not taste of it , bee wounded that they might bee healed , bear the curse , that they might carry away the blessing , as there was no sorrow to his sorrow , so no love to his love , all loves are lost , nay , seem hatred in comparison of his .

Another place , John 7.9 . to the 16. see there when he was to go from them , how chary hee was over them , he commends them to his Father , and desines him to keep them whom hee had given him . As if hee had said , Father they are mine , and I love them dearly , I have done much for them , but I will do more , therefore preserve them , therefore keep them .

I am no more in the World , but these are in the World , holy Father , through thine own name keep those whom thou hast given mee ; thus you see how chary Christ was over them . And therefore his heart is exceedingly taken with his Church .

Hee will keep them from trouble , hee will buy out their trouble with the troubles of the whole World , and their lives with the lives of thousands ; you have a place for this , Isa. 43.3 , 4. I gave Egypt for thy ransome , I gave Ethiopia and Seba for thee : God will give whole Kingdomes for his Church to preserve them from trouble . I have loved thee , therefore will I give men for thee , and people for thy life . As if hee had said , I stand not at it to give the heads of a thousand men , the lives of ten thousands to save thy life , to preserve thee . The Ramme to save Isaac , hee is chary of them ; if not to keep them from trouble , yet to support them in trouble .

Hee is chary of them , hee will deliver them out of trouble , hee will not suffer the rod of the wicked to rest .

Though for a time , yet , &c. many are the troubles of the Righteous , but hee knows how to deliver his , and reserve the wicked . If Christ do not deliver thee from trouble , yet hee will deliver thee in trouble ; and at last hee will deliver thee out , who knows how to deliver his ; when thou not , &c.

That which a man thinks all too little , nothing too much , too dear to bestow upon , that the heart of a man is exceedingly taken withall .

Where all the expressions that a man can lay out , do still fall short of his affections to it , it is a sign the heart is much taken with such a thing .

When a man thinks not riches , nor labour , nor his bloud , his life too dear ; this shews the heart is much taken with it .

Now the Church is so dear to Christ , that hee thinks nothing too dear , nothing too much for it .

It was not his bloud within his veins , nor his life within his breast , which hee counted too dear for her .

Hee can beseem to bestow any thing on her .

Hee will bestow temporals on her , Dabit sua quod non detinuit se . at least so much as is necessary for her . All things necessary for life , godliness , if hee give himself , how much more all things ? Rom. 8.32 . will hee give the greater , and deny the less ? no. That love which gave the greater , will not deny thee the less ; if it were good for thee ; so much hee hath ingaged himself by Covenant to give thee as to bear thy charge to Heaven , and then there is no want .

The Lions shall hunger and suffer want , &c. Hee bestows Grace on thee ; and Faith is more precious than Gold : Hee might bestow out words on thee , and yet his heart never taken with thee . Dives had more wealth ; uttered more eloquence , Saul more command , Agrippa more glorious apparel , than those his heart is taken withall .

Hee may give Wealth to a Dives , Command to a Saul , Eloquence to a Herod .

But hee never bestows Grace on any , but it is an evidence his heart is taken with a man .

As Abraham gave portions to the sons of the Concubines , but Isaac had the inheritance .

Hee will bestow his Spirit on thee , to inlighten , renew , &c. Hee will bestow himself on thee , the collectioner of all other blessings ; God cannot extend his love further in giving , nor wee ours in desiring . And that which a man bestows himself upon must needs bee precious in his eyes . Christ doth bestow himself on thee .

Who is the summum genus of gifts , the gift of gifts . The gift which doth intitle us to all other gifts , all is yours , if you bee Christs .

The gift which sweetens and sanctifies all other : Like the Unicorns horn takes away the venome and poison of all other . There is a curse with all other gifts if Christ bee not given .

A curse to your Gold , your Silver , your Prosperity , your Meat , Drink , Health , and Strength .

But where Christ is given , hee takes off the curse , sanctifies all ; hee doth not only turn comforts into blessings , but crosses into blessings .

A blessing in sickness , in poverty , in death , &c. Christ bestows himself upon his Church , hee doth pass over himself , and all his by deed of gift , hee and all his is yours : As you and all yours are his ; your sins , and sorrows all his .

And all his are yours ; his merits , his Spirit . As Christ said to the Father , so may yee to Christ ; all thine is mine ; his merit , cloathing , his bloud drink , flesh meat . Hee is meat , drink , cloaths . Christ doth not stay here , but hee bestows Heaven upon his Church . It is the Mannor house which hee hath reserved for his Spouse . Father , I will that those whom thou hast given mee , may bee where I am , &c. Joh. 17.24 .

They are married together , and co-habitation is a marriage duty , &c.

As Ahasuerus had two houses for his Spouses .

And therefore seeing Christ thinks nothing too dear to bestow upon his Church : hence must needs follow ; That the Heart of Jesus Christ is exceedingly taken with his Church .

1. Those which Christ hath made all things for , to serve for the good of them .

2. Those whom hee hath prepared Glory for , Heaven for .

3. Those which hee hath shed his bloud for , must needs bee dear to him , his Heart much taken with them .

If a King should build a stately house , for one with whom hee would solace himself all his life ; and should at last give life too , you would think sure hee loved him .

1. God made all for thee , the Sun , Moon , Stars , Creatures ; all this frame of the World ; sure you are dear to him .

2. God prepared Heaven for thee , a place of Glory , Happiness ; where thou shouldest for ever injoy him , and solace thy self with his love .

3. Christ shed his bloud for thee , which was more dear to him than ten thousand Worlds . What is all the World , and ten thousand Worlds in comparison of one drop of his bloud ? and therefore they whom hee shed his bloud for , must needs bee more dear to him than all the World ; his Heart is taken with them .

Thus far now wee have gone in the breaking up the rich Cabinet of Christs Love , the sent whereof hath cheared and revived us . Wee will now proceed to the further discoveries of it , and that is , to the third thing wee propounded , Why the Heart of Christ is so much taken with his Church and People .

Wee will but give you these three grounds , all which are taken not from us , but from himself , his own mercy . In brief , Either From his own Grace to us , Amat Deus non aliundè hoc habet ; sed ipse est undè amat ; et ideô vehementius amat , quia non amorem tam habet , quam hoc est ipse . Bern. Or From his own Grace in us .

The first Ground or Reason , why the Heart of Christ is so taken , is ,

1. Because wee are his . Propriety you know is the great ground of love . Wee love our own ; our own Husbands , Wives , Children : They are ours , wee have propriety in them . So here ; wee are His ; Hee hath propriety in us , and therefore loves us , Cant. 7.10 . Cant. 7.10 . The Spouse makes the same argument . I am my Beloveds , and hee is mine : therefore his desire is towards mee , therefore his heart is taken with mee ; therefore his soul loves mee . And wee are his , in the dearest and sweetest relations .

1. Wee are his People , his subjects . Christ is the King of Saints , whose throne is in our hearts , and will brook no Rival : whose Scepter is his Word , and whose Word is our Law . Nay , least this bee too little .

2. Wee are his Friends . Henceforth I call you not Servants , but Friends . Wee are his Friends and Favourites . Nay ,

3. Wee are his Children , begotten again , and born again to everlasting life , 1 Pet. 1.3 , 4. Being born again , &c.

4. Wee are his Spouse , such as hee hath married to himself in faithfulness and truth , and such as hee delights in .

5. Wee are his Members . The Church is his Body , his fulness , and every one Members in particular , as the Apostle speaks .

6. Wee are his Jewels , his Treasure , Mal. 3.7 . In the day that I make up my Jewels , they shall bee mine . And therefore his heart must needs bee taken with us . Christ hath the same argument . Where the Treasure is ; there will the heart bee also . The Heart , and a mans Treasure lye together . Now wee are his Jewels , his Treasure , Ubi thesaurus tuus , ibi cor tuum . Bern. his Portion , his Inheritance ; that which his Father left him ; and hee must dearly earn it too . And therefore the Heart of Christ is exceedingly taken with his Church and People . So you see this is the first ground , why , because wee are his , and his in the dearest , nearest , choicest of Relations .

To bee brief , wee are his these four wayes . Wee are his 1. By Choice . 2. By Purchase . 3. By Donation . 4. By Covenant .

1. First , Wee are his By Choice . Hee set his heart on us from everlasting , which was his first love , and that which hath carried God through all the expressions of his mercy towards us , to this day , even to admiration of Angels , and astonishment of men . These were his primitive , his bosome-thoughts to us , his first love , which is most dear and precious . As the first love of the Creature to the Creator is most precious in Gods esteem : the Virgin-love of the soul to God ; those affections the soul hath , when first enamoured with God . Therefore hee tells the Children of Israel : Hee remembred the time of her Espousals , the kindness of her youth . That will not out of his mind , Jer. 2.2 .

So the first love of the Creator to the Creature ; his bosom-thoughts , Amor Dei non invenit , sed facit amore dignos . Bern. they are most precious . Oh! these take the heart ; these are the fullest , these are his freest thoughts towards us , 2 Tim. 1.9 .

All the World stood before him , from the first man to the last . And why hee should chuse us , Non quia nos delexerimus Deum , sed quia ipse prior dilexit nos , denique dilexit , etiam non existentes , sed & resistentes , juxta Pauli testimonium , quoniam cum adhuc inimici essemus reconciliati sumus 〈◊〉 Deo , per mortem Christi filii ejus . Bern. in Cant. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and pass by others ; others finer peeces of Clay than wee are : others of greater parts , greater abilities : which if it had pleased God to have conquered to himself , might have brought him far more glory , done him more service . Here was only his free mercy . There was no ground to make him chuse us , before hee loved us : but there is some ground to cause him to love us , now hee hath chosen us . Wee are his , and his by free choice , chosen and singled out of a world of men . And therefore will hee love us .

2. Wee are his By Purchase . Hee hath bought us , and that at a dear rate , with the price of his own blood , Gal. 4.5 . Christ was made under the Law , that hee might buy out those , who were under the Law . Hence , 1 Cor. 6.20 . You are bought with a price . And what was the price ? It could not bee too little for the meanness of the commodity , not worth owning when hee had it . But it cost him his dearest Hearts-blood ; as 1 Pet. 1.18 . Wee were not redeemed with corruptible things , as silver and gold , but with the precious blood of Christ , as of a Lamb , without blemish , without spot . So then wee are his by Purchase ; wee are the fruits of all his pains ; of all his doings and sufferings ; wee are the commings in which Christ had for his Bloud ; wee are his Purchase .

God did covenant and bargain with Christ , that if hee would lay down his life and bloud for a people , hee should have them : which you see in Psal. 2.8 . Ask of mee , and I will give thee the Heathen for thine inheritance , that is , saith one , merit of mee , lay down thy life and bloud , and thou shalt have a people : as you see in Isa. 53.11 , 12. Hee shall see of the travel of his soul .

That if hee would dye , wee should live : if hee would bear the curse , wee should have the blessing . If hee would bear that wrath our sins deserved , and interpose himself between the Justice of God and us , the quarrel should bee taken up ; God would bee at peace . If hee would purchase us , hee should injoy us . And Christ hee undertook this . Hee loved us ; and seeing hee could not have us , except hee did buy us ; and could not buy us , except hee gave his bloud for us , and as it were sell himself to the justice of God , that hee might buy us out : Hee was content to do it . Hee redeemed us , not with silver or gold , &c. And now being purchased by him , his by Purchase , and so dear a Purchase ; his heart must needs bee taken with us . Indeed hee bought us , because hee loved us : and now hee loves us , because hee hath bought us . If wee did lay down our bloud , our life for the purchase of a thing , and could after live to injoy it , how exceedingly would our hearts delight in it ! Christ hath given his bloud , and laid down his life for the purchase of his Church and People ; and hee lives to injoy his purchase ; and therefore the Heart of Christ must needs bee taken with it .

Shall I tell you ? You are all the delight which Christ hath in the World : Hee delights to see you , hee delights to bee with you ; hee delights to converse with you ; and all the delights of Christ are taken up with you ; hee hath nothing worth beholding but you , in the World .

3. Wee are his By Donation . God hath given us to him , Joh. 6.37 . All that the Father hath given mee , shall come unto mee , Joh. 17.9 , 11 , 12. I pray not for the World , but for them whom thou hast given mee . — Holy Father , keep through thy own name those whom thou hast given mee .

Wee were so bought , as yet wee were given : else where is Gods Mercy ? and so given , as yet wee were bought : else where is his Justice ? Gods armes are equal ; in the length of the one , you have the measure of the other : and therefore hee did so express his Mercy to man , as withall hee did preserve his Justice . They were so given , as yet bought ; and so bought as yet given .

And being his by Donation , God having made them over to Christ by Deed of Gift , being the full desire of Christ , hence the Heart of Christ is taken with them .

4. Wee are his By Covenant , Ezek. 16.8 . Then I entred into Covenant with thee , and thou becamest mine . Christ became ours , wee his : Hee is our King , and wee his People hee is our Husband , and wee his Spouse : hee hath given himself to us , and wee have re-given our selves to him : wee his delight , hee ours . And being his in Covenant , in mutual stipulation , and bargain , the Heart of Christ is taken with us .

2. Because shee is adorned with his beauties . Shee is beautifull , Cant. 4.1 . Cant. 6.4 , 10.

There is a twofold beauty which Christ doth communicate to his Church , which makes the Church lovely in his eyes .

1. The beauties of his Righteousness .

2. The beauties of his Holiness and Graces .

But these are not communicated the same way .

The one is communicated to us By Imputation .

The other By Emanation , or Infusion .

The one a Beauty , Imparted .

The other , Imputed .

1. Christ doth communicate to his Church his Imputed Beauty , then 2. His Righteousness , wherewith hee cloaths our souls . Hence Hee is called Jehovah-our-Righteousness . And is said to bee made Wisdome , Righteousness , Sanctification and Redemption . And wee to put on Christ .

Now this Righteousnesse Christ doth communicate to us by Imputation making it ours , as if we in our own persons had wrought it . And it is as truly ours to save us , to justifie us , as it is his to glorifie him . And God looking upon us through Christ , and Christ looking upon us in himself , as cloathed with his Righteousness , hee beholds us beautifull . Hee sees no iniquity in Jacob , nor transgression in Israel . Not but that there was iniquity in Jacob ; but God did not see it ; God looked on him as cloathed with the Righteousnesse of Christ , and so is said , not to see it .

As the Sun shining through a red glasse upon a wall , the wall looks red : not that this colour is inherent in it ; but relucent upon it : So God looking on us through Christ , doth behold us Righteous in his Righteousness ; not that this is inherent in us , or beheld in us ; as the Papists charge us , but quoad gratiosum Dei conspectum , wee are rather beheld in it .

I am not ignorant , there are some , besides Papists , that deny the imputation of Christs Righteousnesse , and say too much with them , Iustitiam putatativam . Justitiam Christi imputari commentum est , and call this imputative Righteousnesse , an imaginary and fancied Righteousnesse .

I wish they would consider that wee say .

Wee say there is a twofold Righteousnesse in Christ .

1. His essential and personal Righteousness , as God .

2. His Mediatory Righteousness , wrought as Mediator .

The first of these cannot bee imputed to us ; it is essential , but the latter of these ( Justitia Mediatoria ) his Mediatory Righteousness , or that Righteousnesse hee wrought for us as Mediator , whereby hee did subject himself to the Precepts , to the Penalties , Commands , and Curses ; answering both Gods vindictive and rewarding Justice ; This is communicated to us , and made ours , by vertue of which wee stand recti in curia , justified in Gods sight , which is the first beauty Christ adorns his Church withall .

2. A second beauty wherewith Christ adorns his Church , and makes her lovely , is , The Beauties of his Graces ; which may bee called the Beauties of Holiness , and set forth to us by those Bracelets , and chains , Ezek. 16.9 . and here by one Chain , &c. which is communicated to us , by way of Infusion , or Emanation , whereby Christ by his Spirit , doth derive from himself as the universal Principle , and common stock of Grace ; Grace for Grace , according to that , Joh. 1.16 . Of his fulness wee have all received Grace for Grace .

I know there are many interpretations of this . Chrysostome . The Gospel for the Law , because it follows , The Law came by Moses .

Others , Gratiam , super Gratiam , or Gratiam gratiae accumulatam , one grace to another , or abundance of Grace .

But this I conceive the meaning . For every Grace that is in Christ , there is some Grace communicated to us answerable to it , in some proportion . As the Child in Generation receives from the Parents member for member ; or as the Paper from the Presse , letter for letter ; or the Glasse from the face , image for image ; or the Wax from the Seal , stamp for stamp : so wee from Christ , Grace for Grace .

There is no Grace in Christ appertaining to our sanctification in general , which is not in some weak degree fashioned in us . And hence the work of Grace and Regeneration is called a forming of Christ in the soul . And whiles wee behold him , wee are said to bee changed into his likenesse , 2 Cor. 3.18 . And wee are said to have the same Spirit in us , that is in Christ , Rom. 8.9 . If any man have not the Spirit of Christ , hee is none of his . And the same Mind is in us , that is in Christ , Phil. 2.6 .

There is a bastardly holiness , a painted false beauty , which is spun out of our selves , wrought out of our own Principles , with which wee shall lye down with sorrow at last . Sparkles of our own kindling .

But the true holinesse flows from Christ , and is imparted from Christ to his Church , whereby shee is beautifull with his beauties , adorned with his Graces . And being thus , the Heart of Jesus Christ must needs bee taken with her .

Thus you see the second Reason , why the Heart of Christ is so much taken . Because shee is adorned with his Beauties , cloathed with his Righteousness , adorned and beautified with his Graces ; which ingageth the Heart of Jesus Christ .

Hee that loved us in our own blood , cannot chuse but love us , as wee have his beauty put upon us ; hee cannot but love himself , and delight in himself , where-ever hee doth behold himself : why these beauties are peeces of himself , part of his beauty , his rayes wherewith hee himself is adorned . And hee cannot look upon any soul cloathed with his Righteousness , and beautified with his Graces , but his heart is exceedingly taken with them , Cant. 6.4 , 5. Turn away thine eyes from mee , for they have overcome mee . Christ seems as not able to bear the view of such a beauty . Turn away thine eyes , &c.

2. Because they are the persons , upon whom God intended to advance the great design of glorifying the Riches and Freeness of his Grace and Mercy .

Now those whom God hath intended for so great purposes , as these are , which are the greatest Purposes that ever came upon his heart , his heart must needs bee taken withall . You know the more glorious and excellent the End to which any thing serves , the more precious is that thing in our eyes . Now wee serve for no other End , but the expression of his Mercy , the advancement of the Glory of his Free-Grace , which are Ends as high as himself , Purposes as great as himself .

And therefore God is not only taken with the expression of it , but with the persons upon whom hee doth expresse it . Therefore I say is the Heart of God so exceedingly taken with his Church .

Indeed God may single out some men for the purposes of expressing the glory of his Power and Justice , the advancement of them ; and yet God hate the men , as you see it plain in Pharaoh , who for this cause was set up to advance his Power . But God never singled out any to bee the subjects on whom hee doth intend to advance the Riches of his Grace and Mercy ; but his Heart is exceedingly taken with them .

Those , who serve to such high purposes as these , and are designed to such high ends as these ; The advancement of the Glory of his Grace and Free-Mercy ( which is the most precious attribute of God , and which some think is called his Glory , Exod. 33.18 . Let mee see thy Glory , ) and if the 19. verse may interpret it , that Glory was his Mercy , and his Mercy his Glory ; and therefore such must needs bee precious in his esteem .

Now his People are they , whom God hath singled out for these great purposes , for the Expression of more Mercy , than wee can express , nay , than wee can conceive , nay , than wee can beleeve at all times , but weakly at best .

And therefore the Heart of Jesus Christ must needs bee taken with them .

My Brethren , If God had not singled out some to express himself thus upon , God had not been known in the World ; for there is nothing so much reveals God to bee God , as his Mercy and Grace .

And therefore God singled out a few upon whom hee would advance the riches of his Grace , that his Mercy , and in that himself might bee made known in the World .

As Paul saith of himself , 1 Tim. 1.16 . that hee obtained Mercy , that hee might stand up a Pattern of all long-suffering . As if hee had said . Wee should not have known how patient God is , wee should not have apprehended how long-suffering God is to sinners , if hee had not had such an example of patience , such a pattern of all long-suffering , as I was : So wee should not have known how Mercifull , how Good God is , if the choicest attribute of God had been lost to us ; like as if a great River had run under ground not discerned ; if God had not singled out some , upon whom hee might have expressed the Riches of his Mercy .

And those whom God doth intend to bee the subjects upon whom hee may advance so high designs , so great purposes , must needs bee exceeding precious to him .

My Brethren , you that are the People of God , are such as hee hath intended to advance his Mercy , and Glory of Free-Grace upon ; You are they hee sent Christ to dye for , the greatest work that ever was wrought in the World . You are they whom hee reared the fabrick of Heaven for . You are they in whom hee intends to delight , and with whom hee will solace himself for ever .

And God looks upon us now , not as wee are , but what he intends to make us . Hee sees to the utmost of his design on you , to eternity , and loves you now with that love .

If God should look upon us , as wee are , hee might see enough in us , to withdraw his heart from us : or if not , yet enough to cool and quench his affections towards us ; being there is so much blacknesse with our beauty , so much deformity with our comlinesse , so much corruption with our Graces : Nay , so much blacknesse , and so little beauty , and so much corruption , and so little Grace .

But hee looks upon us , not as wee are in our selves , but as wee are in Christ , and not what wee are for present , but what hee intends to make us in Christ . Hee looks to the end of his design , even to that which hee hath designed us to . — When wee shall bee presented without spot or wrinkle , or any such thing : holy , and without blemish , Ephes. 5.27 . — When wee shall bee satisfied with his likeness , Psal. 17.15 . — When wee shall bee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , like to the Angels ; nay , like unto God , Glorious with his Glory , as now Gracious with his Grace .

And therefore God having intended us to such high purposes , and looking upon us for present , what hee purposes to make us , and what hee hath designed us to ; needs must the Heart of Jesus Christ bee taken with us .

Thus having shewed you , what it is to have the Heart of Christ taken with the Church ; and proved unto you that the Heart of Christ is thus taken with it ; and given you the grounds and reasons of it ; I will now descend to application ;

If so bee , that the Heart of Jesus Christ be taken with his Church and People : Then from hence wee may deduce these Consectaries .

1. Consectary .

1. This then may bee a ground for us to expect , and hence our Faith may bee strengthened in the expectation , that Christ will yet do more for his Church and People , than yet hee hath done .

Indeed hee hath done much for our Nation , for our English Sion .

Hee might have ruined us , for a Generation of such as provoked him . Wee have been a Provocation of his Anger to this day . Hee might have suffered our carkasses to have fallen in the Wilderness , and kept our posterity to have entered into Canaan . Wee have looked toward Egypt , toward Babylon . Hee might have laid the foundation of purer times in our bloud , raised up a purer Church upon the ruines of us .

But God hath seemed to over-look our great unworthiness : And to the terror of our enemies , and even to the astonishment and wonder of us all , hath begun , set forth , and gone forward in a way of mercy ; such wayes as have been untrodden in former times .

And that which God hath given us in hand , is an earnest of what wee have in hope : that wee have in possession bids us but look to what wee have in promise .

And expect the performance of it , because God loves the Church : the Heart of Christ is taken with the Church .

Hee loves his Church , and therefore hee will purifie his Church , aad take away her dross and tinne .

Hee loves his Church , and therefore will hee reform his Church .

Hee loves his Church , and therefore will hee take away whatsoever doth offend , all soul-burthens , all conscience-burthens , which oppress the spirits of his own People .

1. The Church is his Fold , and hee will destroy the Wolves , which have gotten in to devoure the sheep .

2. The Church is his Field , and hee will weed out the Tares , and binde them in bundles to burn them .

3. The Church is his House , and hee will sweep it .

4. It is his Flore , and hee will fanne , and blow away the chaff .

That love which made him ingage himself to his Church , in precious promises , will not suffer him to rest , till hee hath made good those promises to it .

That love which moved him to begin , will not suffer him to rest , till hee hath made an end .

You see in Ezek. 37.27 . the whole Chapter is but an addition of Mercy to Mercy .

When God begins to go forth towards a people , in a way of mercy , hee knows no stop , hee can make no end . I will do this , and also this , as you see in that Chapter . God adds Mercy , to Mercy .

And the reason is , because Free-love begins , and that knows no end .

The proceedings of Gods Mercy , towards his Church and People , do arise from himself , his own Free-Grace .

His Justice is from us ; but his Mercy is from himself .

If , when hee threatned to punish Israel , hee saith , hee will adde Judgement to Judgement . This , and this also will I do , Amos 4.12 . How much more then when hee promiseth to shew Mercy to Israel , will hee adde Mercy to Mercy .

God hath Also's of Mercy , as well as of Judgement . See in Ezek. 37.27 . My Tabernacle also shall bee , &c.

Well then : Is the Heart of Christ taken with his Church and People ? Then will wee with confidence beleeve , and with patience wait and expect , that Christ will yet do more for his Church and People , than ever hee hath done , because hee loves them ?

Let us but joyn Supplication with Expectation ; Praying , with Waiting , and wee shall see it , to the joy of our hearts .

I never read , that ever God bestowed any great Mercy and deliverance upon his Church and People , but he first stirred up the hearts of his people mightily to pray unto him .

And never did God mightily stir up the hearts of his People to seek him , but hee wrought some great Mercy and deliverance for them .

God loves to make his People as thankful as they were prayerful : As happy Injoyers , as they were humble Seekers . When Trouble sends us to Prayer , then Deliverance shall send us to Praises .

Let us then joyn our Supplications to our Expectations . Times of great Expectations , should bee times of Great Supplications : whether they bee

1. Expectations of Hope , the Object whereof is Good .

2. Or , Expectations of Fear , the Object whereof is Evil.

3. Or , Mixed Expectations between Hope and Fear , as our times are ; they are times of Expectation , and therefore they ought to bee times of Supplication . Wee are now big with Expectation ; let us now bee mighty in Supplication . Great Stones are not to bee turned over without great strength . Great Mercies are not to bee gotten without great strivings . The Man-child of Deliverance is not to bee brought forth without pangs .

Let us then bee mighty in Prayer . That will make all our present throws and pangs subservient to deliverance : And then let us stand still and wait .

1. Wait for performance of Promises . 2. Wait for performance of Prayers .

There are many thousand Prayers registred in Gods-book , and many thousand Tears put up in Gods-bottle . Let us wait when all these shall come down upon our heads in a warm shower of Mercy .

Wait when the great revenew of Prayers will come in . The longer the stay , the greater will bee the harvest . Wee say , great Engines move slowly . Magnarum rerum tarda molimina . Smal things they are quickly wheeled about ; but great Mercies they are long in conception , long in the womb , and long in the birth .

This is all our comfort : God will not bring to the birth , and afterward not bring forth : nor will hee bring forth , and afterward shut the womb again , as hee saith , Isa. 66.9 .

Hee is Alpha and Omega , the Beginner , and the Finisher ; where hee laies the foundation , there hee will lay the roof upon it .

2. Consectary .

If the Heart of Christ bee once taken with his Church and People : Then hee will never take his heart off from them . His heart once taken , shall never bee taken off . Men may love to day , and hate to morrow : but God cannot : whom hee loves once , hee loves to the end ; even to all eternity .

As there was nothing in us , that was the ground of his planting his love upon us : so there is nothing that shall bee able to over-turn the thoughts of his love , when once they are fixed on us .

Indeed our behaviour may bee such , as may cause God to bee angry with us , and correct us sharply ; yea , and make us to know , wee had better never to have tryed conclusions with him : But there is nothing shall cause him to hate us , and cast us off . Hee may correct his Spouse , but hee will not divorce her . The Israelites were so hard-hearted , that for every trivial fact they would put away their Wives : But the Lord hates putting away , Mal. 2.16 .

If sin fore-seen were not able to hinder him from planting his heart on us : but though hee saw what wee would bee , yet hee loved us : How then shall it bee able to over-turn the thoughts of his heart , when once they are fixed on us ?

Men indeed are not able to see to the utmost of things ; they are not able to discover and fore-see all the inconveniences and evils that may arise : and therefore that being discovered after , which was not fore seen before , may bee a ground to alter their affections , and change their thoughts , when fixed . The less Judgement and fore-sight in men , the more fickleness , and changeableness in men .

But now God hee fore-saw all . Hee fore-saw all that , which thou now thinkest is a ground for him to alter his mind to thee .

And , if all that fore-seen could not hinder him from fixing his love on thee , neither shall it bee able to move him to take off his heart , when once his heart is taken with thee .

Hence hee is said to make an everlasting Covenant with us , and hee will never depart from us . Nay , Hee will put his fear into our hearts , that wee shall never depart from him , Jer. 32.40 .

And Isa. 54.9 , 10. saith the Lord ( speaking of the Covenant of Grace , which hee will make with his people . ) It shall bee as the Waters of Noah unto mee : for as I have sworn that the Waters of Noah should no more go over the Earth : so have I sworn that I will not bee wroth with thee , nor rebuke thee . As if hee had said , this is as sure as the other : the one as firm as the other . You have experience of the one , beleeve the other . I give you the same pawn , the same seal of Heaven to confirm it .

If Men were as bad as Devils , they should never bring a second flood upon the World ; because God hath sworn never to destroy it . And as hee hath sworn to that , and is therefore stedfast and immutable . So hee hath sworn to the other , that hee will never leave you , nor forsake you ; and therefore God will not .

Object . But alas ! Do wee not see that God doth sometimes forsake his Church and People ?

Answ. Now for the answer of this , wee will premise these three Distinctions .

1. There is a seeming , and there is a real forsaking . 2. There is a Temporary , and an eternal forsaking . 3. There is a partial , and a total forsaking .

From these wee will lay down three Conclusions , in answer to the Objection .

1. Conclusion .

God doth sometimes Seemingly , Deus bonos non negligit , cum negligit . when hee doth not really forsake his people . God doth not really neglect his People , when hee seems to neglect them .

Hee seemed to neglect and forsake Job , Heman , David , Christ himself , when hee cryes , My God! My God! why hast thou forsaken mee ?

It was Dissimulatio , non indignatio , as one speaks . Hee feigned himself to bee gone , but was not gone .

The Cloud may take the Sun from our sight ; but not rent it from the Skie . God may seemingly bee gone , when hee is really there .

Hee seemed to bee gone from Job , but hee was really there . Otherwise Job could not have trusted in him , in that great difficulty .

The same I may say of Heman , of David . Though God seemed to bee gone , yet hee was really there . Otherwise they could not have prayed , exercised their Faith , and sought after God , as they did .

So also was it with the Church in the Canticles , cap. 3.1 . cap. 5. beg . And that is the first Conclusion , God may seemingly , when not really forsake his People .

2. Conclusion . God may partially forsake his People ; but hee doth never totally forsake them .

I say , God may in part forsake his People , which may bee occasioned on their part , by some fresh and new-acted sin . As you see it was with David , Psal. 51.1 . David had sinned : God had withdrawn himself . God was gone , comfort was gone , light was gone for a time . Works of Darkness , and walking in Darkness went together . Hee did not follow the Direction , and therefore wanted the Consolation of the Spirit .

But though hee doth partially sometimes , yet hee doth never totally forsake his people .

For the clearer understanding of this Conclusion , you must know there is a threefold Presence of God 1. Quickening . 1. Comforting . 3. Supporting .

1. God may forsake a man in part , in respect of his Quickening presence , and leave a man to the barrenness , flatness , deadness of his own spirit for a time , that the soul cannot pray , hear , meditate , do any thing , as formerly it hath done . As it was with Sampson when his locks were cut , his strength was gone ; and therefore though hee thought to go out , and do as hee did in former times , yet hee found there was no such matter ; hee was become even as another man : so it is here ; our strength lyes , not in our hair , but in our head . When God is gone , our Locks are cut , our strength is gone . And though wee may think to go upon duties , as at other times , and meet with those lively and vigorous workings of spirit in duty : yet wee shall finde no such matter ; wee are even become as other men .

Indeed so much of his Quickening Spirit God leaves in the worst of times , as usually , to keep up the heart to duty . The soul will pray , will read , &c. but hee gives not so much , as to carry the soul through the duty , with that life and vigour of affection , which formerly it had .

Time was , that the soul never came to prayer without an inflamed heart , never upon the duty , without a quick and inlarged soul . But now the spirit is dead in duty , cold in duty , heartless in the performance of those things , wherein the heart was so much taken .

2. God may forsake a man in respect of his Comforting presence . Though man is not able to rob us of our comforts , and take away our joyes , they are such as the armes of men are not long enough to reach ; yet God hee can . Hee may eclipse our joyes , and damp our comforts , and withdraw the beams of his Countenance from us , and leave us in darkness and trouble . I say , hee may turn our Day into Night , our Light into Darkness , our Comforts into Discomforts .

Thus you see it was with Job , with David , with Heman , Psal. 88. who , although they had the Quickening-presence of God , yet they wanted his Comforting-presence .

And indeed of the two , it is better to want the Comforting , than the Quickening-presence . Better to want Comfort than Life ; Joies than Graces , or the lively exercise of them . The one is the Esse , the other but the Bene Esse of a Christian . A man may live , and serve God , and obey him ; and yet want his Comforting-presence ; as you see , Isa. 50.10 . But hee cannot live without his Quickenning-presence .

3. God may forsake a man in part , in respect of his Quickening-presence , and hee may more forsake a man in respect of his Comforting-presence : But God doth never forsake us in respect of his Supporting-presence .

In the saddest condition , in the darkest night , in the stormiest day , the soul hath still support from him .

David , Job , Heman , they wanted the Comforting-presence of God for a time ; but yet they had his Quickening , and they had his Supporting presence .

As hee told Paul , so hee did for all . His strength was seen in their weakness , and his Grace was sufficient for them . Sufficient to bear them up in the tryal , and sufficient to bring them out of the tryal . So much for the second Conclusion .

3. Conclusion . God may forsake his People for a time , not for ever .

It is but a Temporary , not a Final , not an Eternal forsaking , Isa. 54.7 , 8 , 9 , 10. For a moment have I forsaken thee ; but with everlasting kindness will I gather thee , have mercy on thee . For the Mountains shall depart , and the Hills shall bee removed : but my kindness shall not depart from thee .

And thus much shall serve for the answer of the Objection . And notwithstanding that , the Conclusion is firm . That if the Heart of Christ bee once taken with his Church and People , hee will never take it off ; hee will never clean forsake them .

And , as God will not forsake his Church , as Forsaking hath relation to Spiritual cases , Soul-distresses : So I might shew you at large , to prevent another Objection .

That hee will not forsake his Church , as Forsaking hath relation to temporal and outward distresses .

You may take his word for it , Josh. 1.5 . I will not leave , nor forsake thee .

It is true , it was a promise made to Joshua in particular ; but belongs to the whole Church of God in general .

General promises may have particular applications , and particular general .

As general promises belong to every paticular Member : so particular promises may belong to the whole body . And therefore though it was a promise to Joshua ; yet the Apostle ( who knew the mind of God makes it ours , as well as his . Hee brings it into the Common-stock , and shews it part of our riches , Heb. 13.5 . Let your Conversation bee without Covetousness ; for hee hath said , Hee will never leave thee , nor forsake thee . In brief ; Hee will not forsake his Church ; 1. Either hee will protect them from dange●● 2. Or hee will deliver them out , 3. Or hee will support them in , 4. Or hee will sanctifie all to them .

Which is the third Conclusion which flows from this Doctrin .

3. Consectary . If the Heart of Jesus Christ bee taken with his Church : then all the passages of Gods providence in the World , are for the good of his Church and People .

All the dealings of God in the world , not a step God takes in the World , but hee walks towards his people in it .

1. All the passages of Gods Providence to the Church in general .

2. All the passages of Gods Providence to any member of the Church in particular , they are all for good .

1. For the first , All the passages of Gods providence to his Church in general , they are for good . Bee they sad , or bee they joyfull , they are all for good . Are they sad ? it is to humble them , to quicken them , to purge them , to purifie them , to blow away their chaff .

This is certain . Whatever is done in the World , is done either by Gods Permission , or by Gods Approbation . God must either permit , or allow of what ever is done in the World .

And assure your selves , God would never permit , much less would hee ever allow , and approve of any thing to bee done in the World , which should not bee for the good of those hee loves so dearly .

Whatever wind blows , bee it North , or South , good or evil ; all is for the Churches benefit . As the Physitian ordereth poisonous and destructive ingredients unto usefull services , the health of the Patient : So God turneth those things which in themselves are evil , and destructive ; to the good and comfort of his Church and People .

Hence is it , that Christ turneth the sadest and sorest perplexities that ever the World shall see , into an use of Comfort to his Church , Luk. 21.25 , 26 , 27 , 28. There shall bee signs in the Sun ; and Moon , and Stars , distress of Nations , with perplexity , &c. Mens hearts failing them for fear , and for looking after those things which are comming on the World ; for the Powers of Heaven shall bee shaken ; and then shall they see the Son of Man comming in a Cloud , with Power and great Glory . When these things begin to come to pass — then look up , and lift up your heads : for your Redemption draweth nigh .

One would think this were a strange consequent deduced from such an Antecedent . A Consequent so comfortable , from an Antecedent so terrible . It seems strange , that such a terrible Doctrin as this , should afford an use of Consolation . Yet so it is . Bee the Premises what they will , the Conclusion is good . Bee his Providences what they will , his Promises are good : and those Promises shall turn all his Providences to good at the last .

2. As all the passages of Gods Providence to the Church in general : So every passage of his Providence to any Member of it in particular , is for the good of the Church .

1. All your Injoyments , they are love . You may read the Heart of Christ , the image of a friend , ingraven upon all you have . You may behold the impress of love , the good will of God circled about all you do injoy .

All that wicked men do injoy , is but from the Hand of God ; Ex largitate . that is the highest tenure they can shew ; even his general Providence , which causeth the Sun to shine upon the good and bad . And this Tenure may bee cut off at pleasure .

But all that you do injoy , is from the Heart and good will of God . They are expressions of his good will to you , and you may read Love in all .

Nay , they are the Earnests of further love . You may see and read Heaven and Glory in all you have .

Wee may well say ; whatever the People of God do injoy , They are 1. The fruits of Prayer . 2. The performance of Promises . 3. Expressions of Love . 4. Incouragements to beleeve . 5. Inablements to obey . 6. Earnest pennies of Heaven and Glory .

2. All your wants , as well as all your injoyments are mercy , are love . There is an Expedit in all the sad passages of Gods providence to you . They are Expedient to try you , Expedient to humble you , to exercise you , to winne you , to wean you , &c.

Whatever thy condition is , it proceeds , 1. From the best God . 2. From the best of God ; his Heart and good will . 3. It is the best for thee .

Wicked men have a curse hid in their best things : a curse in their gold , a curse in their silver , a curse in their health . But Gods people have a blessing hid in the worst things . You have a blessing in poverty , a blessing in sickness , a blessing in crosses , a blessing in death it self .

Riches are not in the Promise , but Mercy is in the Promise . Though Poverty , yet Mercy ; though Afflictions , yet Mercy ; And you can all tell mee , A cross in Mercy , is better than a comfort in wrath . A loss in love , better than an injoyment in displeasure . More dye in the Flood , than in the Ebbe . Though prosperity bee more cordial , yet afflictions are more physical . Wee often surfeit of Cordials , when Physick doth us good . And a sanctified cross is better than an unsanctified comfort , &c.

4. Consectary .

If the Heart of Christ bee taken with his Church and People ;

1. Then see what a fearful thing sin is , which doth cause God oftentimes to deal hardly with that , which his soul loves so dearly .

God doth oftentimes afflict and punish his Church sharply and severely : which yet his heart is much taken withall . And sin is the cause . And therefore what a fearful thing is sin !

How grievous would it bee to you , to bee forced to take hard courses with a Child your heart is taken withall ? though it bee to do him good .

Why God is taken with his Church , and do you not think it moves God to afflict and chastise it ?

Wee would fain do all the good wee can to the persons wee love . Oh! wee can never do enough for them . Why so it is with God to his Church : Hee loves his Church , and willingly would hee do any thing for it . And it is the grief of his soul , that hee must take contrary courses with us , to do us good : that hee must bee forced to afflict and chastise them hee loves so dearly : to bring them to Life by Death , to Good by Evil , to a Crown by Crosses .

When God parted with the ten Tribes , you see what a conflict there was in him : how his bowels stirred , and were moved towards them , notwithstanding all their sins , Hos. 11.8 . How shall I give thee up , Ephraim ! How shall I deliver thee , Israel ! How shall I make thee as Admah ! How shall I set thee as Zeboim ! My heart is turned within mee ; my repentings are kindled together .

How loath was God to seal to a Bill of Divorce ! His heart loved her , though shee was an Adultress to him .

And when Judah did justifie the sin of her Sister Israel , exceeding her in Idols , what trouble was it to God to cast her off ! How willing was hee to receive her after all her adulteries ? Jer. 3.1 . Thou hast plaid the Harlot , &c. And when shee would go on in her adulteries : yet how unwilling still was hee to give her up ? till at last it grew so high , that there was no Remedy , 2 Chron. 36.16 . hee must needs do it .

And when hee had done it , how exceedingly was Gods heart moved , that hee must bee forced to deal so hardly with them hee loved so dearly ? read Jer. 12.7 , 8.9 , &c. See how God laments over the loss of that which their sins would not give him leave to keep . — I have forsaken mine house ! I have left mine heritage ! I have given the dearly beloved of my soul into the hand of her enemies ! And what was it that forced God to deal so hardly with them hee loved so dearly ? Why it was sin , 2 Chron. 36.15 , 16. Hee sent Messengers , because hee had compassion on them : They mocked the Messengers of God , and despised his words , and mis-used his Prophets ; until the wrath of the Lord arose against his People , till there was no Remedy . And which of these hath remained to bee done among us ? How hath our Sun been darkened , the Stars lost their light ! How many burning and shining lights have been taken out of our Candlesticks , and planted in others ! How many blown out by the rage of wicked men !

Did wee not justly fear , by reason of that Idolatry , Superstition , Prophanation of Sabbaths , Persecution of the Saints , and Messengers of God , that our day was gone ; our night approaching ?

Did wee not fear , that wee were come up to this , that there was no remedy ? That God should have opened the Sluces of his wrath , and let in a Sea of his displeasure upon us ? made us an Aceldema , a field of Blood , long before this ?

Ah , my Brethren ! Never Nation , never Church from whom God hath shewed himself more unwilling to depart and leave , than England .

Look upon the passages of us to God , and his wayes towards us ; and see how unwilling hee declared himself . God hath upheld us , as if hee himself should fall , if wee did not stand : as if his Glory could not stand , if wee fall : as if his Glory had depended upon our preservation .

And how can wee better answer Gods dealings towards us , than to abandon that , cast out that which was our fear , and gave God just occasion to destroy us ? Let us now do by our sins as the Israelites did by their Leaven . There was 1. Inquisitio fermenti . There was search made for it . So let us search out that Leaven of sin , Superstition , Idolatry , which have sowred our Kingdome , and laid us open to the stroak of Gods wrath . Search your houses , search the land , search your hearts . 2. Ejectio fermenti . 3. Execratio fermenti .

And let all bee found in us , if ever wee would have a Passover .

Otherwise our Preservations from former , will bee but Reservations to future , and worser evils : sin will cause God to punish those hee loves .

5. Consectary .

If the Heart of Christ bee so much taken with his Church ; Then let this discover to you , into what you way resolve all the passages of Gods love to his Church and People , even into his own Love . His Grace is the rise , and his Glory is the end .

There are two main streams , in which the goodness of God doth run to his Church .

1. The higher , and 2. The lower .

But both these streams have the same Head , the same spring from whence they come , even his own Love .

1. For the higher , or upper streams , and these are four .

1. Election . 2. Justification . 3. Sanctification . 4. Glorification .

And all these arise from the great Abyss , and Sea of his mercy toward his Church .

His heart is taken with us ; and therefore

1. Hee chose us , Deut. 7.7 , 8. The Lord loved you not , nor chose you , because yee were more in number than any people : but because the Lord loved you . So God did not set his heart on us , because wee were better than others ; for there are others in the World who might have been made more lovely .

His heart is taken with us ; therefore

Operamur ex Justificatione , non in Justificationem . 2. Hee justifies us . Wee could do nothing to strike off any former score : for all wee did , set us further in debt : it was but an adding of sin to sin , guilt to guilt : the sin of our righteousness , to the sin of our unrighteousness , Covering a blot with a blot ; as Isa. 30.1 .

No , it did arise from this . His heart was taken with us , therefore did hee justifie us , Tit. 3.7 . Wee are justified freely by his Grace . The like , Rom. 3.24 . Rom. 4.5 . All which shew , that into this , all the expressions of his love are resolved .

His heart is taken with us ; therefore

3. Hee did sanctifie us . Our holiness is not wrought out of our own Principles ; spun out of own bowels ; compast by our own strength and industry : but freely imparted and given of God .

As our Righteousness is freely imputed : so our Holiness is freely imparted .

That thou art not a killing Cain , a self murdering Saul , a despairing Judas , a prophane Esau , a drunken Baltazar , a filthy Sodomite , it ariseth from this , meer Mercy .

But that God hath not only restrained thee ; but renewed thee ; not only chained up thy spirit , but changed thy spirit : This is Free-Mercy . And so the Scripture tells us , 1. Pet. 1.3 . Blessed bee the God and Father of our Lord Jesus Christ , who of his abundant Mercy hath begotten us again . — Not only Mercy , but abundance of Mercy . So James 1.18 . Of his own free-will begot hee us . And that in John 1.13 . Wee were born again , not of blood , nor of the will of the flesh , nor of the will of man : But of God .

Not of blood ] Nor great men , nor good men can do it . Regeneration comes not by Generation .

Nor of the will of the flesh ] Our will is but a fleshly will , and cannot beget a spiritual nature .

Nor of the will of man ] It is not all the indeavours of holy men , who labour to do us good , can do it .

But the Will of God ] It is a mercy wee give least concurrence to , of all other . When wee have Grace , then wee are helpers for the growth , and increase of Grace : but who shall give Grace ?

When the Candle is lighted , it will burn ; but none but God can light up the Candle .

In after Sanctification wee concurre : There is no concurrence in Regeneration .

This is the freest Mercy of all other . When God hath wrought Grace , there is some ingagement for God to go on : but there is nothing to move him to bestow Grace . Here is the ground : His heart is taken ; therefore hee sanctifies us .

His heart is taken with us ; therefore

4. Hee glorifies us . As our Justification , so our Sanctification , and Glorification arise from the same ground : His heart is taken with us .

The Papists indeed would have us to merit Heaven . And the Councel of Trent denounce a curse upon those , who say , Quid sunt omnia opera ad tantam gloriam ! Bern. Si homo mille annis serviet . A Justified person cannot merit Heaven . But alas ! What are all our deserts to this Glory ! If a man should serve God , and suffer a thousand years , what were this to merit eternity in Glory ?

No , here is the ground of all . His heart is taken with us , and therefore hee glorifies us . And so the Scripture speaks plain , Eph. 2.5 . By Grace yee are saved . And lest hee should never make it firm enough , hee adds , in the 8 , and 9. verses , By Grace yee are saved — not of works .

So that you see into what to resolve the higher streams of his Love : his chusing us , his justifying , his sanctifying , and his glorifying us . His heart is taken with us — therefore hee chose us ; therefore hee justifies us , &c.

2. As you may see into what to resolve all the higher : So the lower streams of his love to his Church . All into this . His heart is taken with his Church .

His heart is taken with us ; therefore hee doth protect us .

His heart is taken with us ; therefore hee will preserve us .

His heart is taken with us ; therefore hee will support us .

His heart is taken with us ; therefore hee will deliver us .

All the good wee have in Hand , and all the good wee have in Hope : All the Mercies bestowed , and all those which God is bestowing on us : Look upon all as a continued threed spun out of the bowels of Free-Grace , and Mercy .

God hath done great things for us ; and from this they have arisen : His Heart is taken with us , his Love towards us , Jer. 31.3 , 4. I loved thee with an everlasting love ; — therefore with loving-kindness have I drawn thee .

Alas ! If God had looked upon us , and taken either ground or motive from any thing in us , to do this for us , wee should never have injoyed it .

1. There was no ground , no foundation of desert in us . ( Wee abhorre the thoughts of it ) for God to raise such a fabrick of mercy upon , as hee hath done .

If any thing in his Church were the foundation of the structure of mercy , which wee expect God to raise , wee might look for a mean building . Such weak foundations must have as weak a structure . A building must bee proportionable to the foundation . But seeing Gods own heart is the foundation ; his own mercy and good will towards us , which is so strong , so firm , so full a foundation : Hence it is , that wee may expect a structure of mercy suitable to the foundation .

And , as this is the foundation of all those great and stupendious things , which God hath done for us : So it is a ground for us to expect , that God will yet do greater things for us , than ever hee hath done .

Indeed , when wee look upon our selves , wee are at an end in our thoughts , and think God is at an end in his Mercy : but when wee look up toward God , and see there the ground of what wee have , this keeps up our hearts from sinking , and causes us to look upon all wee have , as an earnest of more .

Men that are at the top of an high place , if they look downwards , their eyes dazle , and their heads grow dizzy : but if they look up towards Heaven , they recover themselves again . God hath raised us up to some height of mercy ; and if wee look downwards , if wee look upon our selves , wee are driven past the utmost of our thoughts : but let us look up to Heaven , whence this mercy wee have , hath its spring and foundation , and wee shall quickly recover .

Though there bee nothing in us ; yet there is something in God ; and that which is in God is the ground of this mercy ; and therefore will hee go on in the wayes of his own mercy .

I have often thought within my self ; how far God at this time hath out-gone his people in Mercy .

Hee hath not only out-gone the deservings of his People , but out-gone the desires of his people , the prayers of his People . And consulting below , I am ready to think God is at an end of his Mercy .

But , when I recover my self , and look upon the ground of Gods doing good to his Church and People : Not to bee any goodness in the Church : but meerly his own goodness : This doth revive mee again ; put heart into mee that God will yet do greater things for his Church , than yet hee hath done .

As I said before ; when God doth execute Judgements upon his Church , hee adds Judgement to Judgement : so much more , when hee comes in a way of Mercy to his Church , hee adds Mercy to Mercy .

God is oftentimes weary in going on in a way of Judgement , because the exercise of his Judgements are drawn out by us , our sins . Hee is said not to afflict willingly : and his Judgements hee calls his strange work . It is not so natural to God , and therefore he is quickly weary of it .

But God is never weary of the exercise of his Mercie ; and therefore hee goes on to adde Mercy to Mercy . Wee say , the Bee gives Hony naturally ; the sting only , when shee is forced to it : So God , it is natural to him to shew Mercy , but hee is provoked to exercise Judgement .

Hence hee is called the Father of Mercies , begets Mercy . Mercy is the Issue of God , most natural to God ; and being so , hence Mercy pleaseth him . Actions of Nature are Actions of Delight . God is never so well pleased with any carriage towards his Church , as those which are in the wayes of mercy .

Nay , if hee do afflict his Church , it is to shew Mercy . Mercy is the end of all his dealings towards his Church ; and therefore Mercy being so natural , so pleasing ; and that the Mercy of God is the ground of his expressions of love to us , as it is : though our sins may draw out the expressions of his Justice ; yet his Mercy doth arise from himself : Hence wee may have a ground to expect yet greater things than ever .

6. Consectary .

If the heart of Christ bee so much taken with his Church . Then see with what confidence wee may pray for the good of the Church of Christ . Christs heart is taken with it .

A man may pray for himself , and doubt of hearing , because hee is not able to make out his particular interest in Gods Love . But if a man pray for the good of the Church , hee is sure to have hearing , because the heart of Christ is taken with it .

Let us then make use of all our interest and acquaintance in Heaven , in the behalf of the Church at this time .

1. It is a thing , which God commands . 2. A thing , which God expects . 3. A thing , which God rewards . 4. A thing , which God threatens the neglect of .

Much might bee said to move you . Your good , and your evil lies in the Churches . As Jeremy used this as an argument , why , to pray for the civil estate of Babylon ; because in the peace thereof they should have peace : if theirs in Babylons , how much more ours in Sions ?

7. Consectary .

If the heart of Christ bee so much taken with his Church , Then what will become of those , who are enemies to his Church and People !

Is the heart of Christ so much taken with his Church and People . Then woe bee to them that offend his Church . If you touch them , you touch the apple of his eye .

Gods People are dear to God . They are his Spouse , his Children , his Members , purchased with the price of his bloud ; his inheritance , his Portion , all his commings-in . Those hee dyed for , shed his bloud for , one drop whereof is worth a thousand Worlds . And therefore those whom hee was content to shed his bloud for , certainly hee doth more esteem than all the World besides .

Wee say , whiles the Iron is in its own nature , you may handle it , and meddle with it ; but if once the nature of fire bee added unto it , if you touch it , it will burn you : So whiles the Children of God , are but the Children of men , you may deal with them as with other men ; but if once the nature of God bee stamped on them , the Image of Christ bee drawn upon them , it will bee dangerous for you to meddle with them , least fire break out of their mouth to devoure you .

Wee read , Zach. 12.3 . God said , hee would make his Church a burthensome stone , &c.

St. Jerom on that place saith , it was a Metaphor taken from the custome of the Jews , who to try their strength , had at the gates of the City great stones ; if they could lift them , well and good ; but if not , they crushed themselves with them : So God will make his Church a burthensome stone . Whoever lifteth at it , shall crush himself ; whoever seeks to hurt it , shall ruine himself . You see it in Pharaoh , Haman , Achitophel , Julian .

Haman lifted so long at this stone , that it fell on him at last , and crushed him .

Pharaoh followed the Children of Israel so long , that hee could not return at last , but was overwhelmed in the Waters .

Julian attempted it so long , till at last himself was overthrown .

Hee that shoots in a Peece over-charged , strikes down himself , not that which hee aimed at . Hee who intends evil against the Church , shoots in a Peece over-charged , and is sure to bee struck down with his own recoil .

Wee see it in our dayes . They who have digged pits for us , have fallen into them themselves . They who laid snares for us , in them is their own foot taken . They have but made Rods for their own backs ; paved a way to their own destruction ; digged graves to bury themselves , in seeking our ruine .

The Scepter of Christ hath been too strong for the Principality of Satan , hee hath a Rod of Iron ; a Scepter of Power , Eris sub pedibus . an arm of strength , to crush in peeces all his enemies . And therefore as Pilates wife said of Christ ; Have nothing to do with that just man : So I to thee , seest thou a godly man ? beware of having any thing to do with him , by way of offence . For their Angels alway behold the face of their heavenly Father .

8. Consectary .

If the heart of Christ bee so much taken with his Church , Then see here the Ground of Acceptation of the services of his people .

God being taken with the Persons , is taken with the performances of his People . Hee had respect to Abel , and then to his Offering . Christ , his heart was taken with the person , and then with his performance .

Hence Christ saith to his Church , Cant. 2.14 . Let mee see thy Countenance , let mee hear thy voice : for thy Countenance is comely , and thy voice is sweet .

Indeed , if Acceptation should arise from the worthiness of our duties , wee should never look to bee accepted . There is so much sin in our services , so much evil in our good , so much coldness in our best heats , so much formality in our chiefest power , so much deadness in our best life , so much of the World , so much of our earth in our imployments for Heaven . And if Acceptation should arise from any worth in them , wee should bee sure to miss of it : But arising from his good will and Mercy to us , his heart being first taken with us , is taken with our performances . Hence the Assurance of Acceptation .

Nay , and not only of our purest and perfectest services ; but even of our poor and imperfect duties , such as wee throw away for dead , and cast prayers , Cant. 5.1 . Hee drinks the Milk as well as the Wine .

Wee look upon a prayer accompanied with deadness , distraction , as a cast prayer . Oh! say wee , how can God accept of such impure , imperfect services !

But hence it ariseth not from the excellency of your prayers , but from the indulgency of his Grace . It is the voice of his Spouse , though never so weak . It is the cry of a Member of his , though never so faint . And hee can put his odours , his incense to them , though never so impure , and make them acceptable , Rev. 8.4 .

Use of Examination .

But now , my Brethren , it will bee a great matter of inquiry , whether wee have an interest in this love .

As one said when hee looked upon the Rainbow , and in that read Gods Covenant , never to drown the world again . Ah! but saith hee , what is this to mee , If I bee drowned , I may bee drowned , though the World bee not drowned .

So may you say , You tell us of the exceeding love of Christ to his Church . But what if I bee not of his Church ? what if I have no interest in his Love ? what 's all this to mee ?

But then I suppose you are desirous to know whether you have an interest in this love . It concerns your everlasting good to have an interest , and your present comfort to know you have an interest .

Now in this inquiry I would have you

1. To examin your hearts thoroughly . Deceits lye low . A false evidence is the fruit of a slight and superficial search .

2. In your inquiry let not any thing which is compatible with any , who have no interest in this love , bee a bottom , on which your soul resteth .

I have told you sometimes , and tell you again . Whatever another man may have and do , and yet have no interest in this love of Christ , cannot bee a sufficient evidence for thee , that thou having or doing that , hast an interest . — Acquaint thy self with the most clearing and proving evidences .

3. Take thy evidences from the carriage of the Spirit : neither at the best , nor at the worst , but the middle way , which is most thy self .

If thou look upon thy self at the worst , thou mayest bee discouraged . If at the best , thou mayest bee deceived . Many have had such affections in an Heat , which in cold blood have nothing of them .

4. Judge not of thy self by particular actions and carriages : but look upon the universal frame and bent of thy spirit . No certain rule is to bee established upon a particular instance , whether good or bad .

I might lay down other rules to observe in your inquiry . But wee will come to the inquiry it self .

Wouldest thou know whether thou art one with whom Christs heart is taken ? See whether thou art of his Church . Art thou one , who art taken out of the World ? Art thou one , whom God hath called ? one whom hee hath justified ? one whom hee hath regenerated ? sanctified ? Art thou one , who art washed , purged , renewed ?

These might bee in the general ; but are too obscure . But I will name you but one , and it is a plain one , and none more demonstrative .

Wouldest thou know whether the heart of Christ bee taken with thee ? why then see ,

Art thou one , whose heart is taken with Christ ? If Christ bee taken with thee , thou art taken with Christ . It is a mutual , a reciprocal taking . Whatever God doth to the soul , it makes an impression in the soul of the like to God . God delights in us ; and thereupon wee come to delight in him . God knows us , and thereupon wee know him , Joh. 10.14 . God apprehends us , and thereupon wee apprehend him . Hee chuseth us , and thereupon wee chuse him . Hee loves us , and thereupon wee love him , 1 Joh. 4.19 . His heart is taken with us , and thereupon our hearts come to bee taken with him . Our love to him is nothing else but radius amoris Dei erga nos in Deum reflexus : a beam of Gods love reflected back upon God . So that this now is a true character of Christs heart being taken with thee , if thy heart bee taken with Christ .

Quest. But you will say , How shall I know whether my heart bee taken with Christ ?

Ans. For the answer of this , because upon this foundation I will lay the whole weight of this discourse , in this Use ,

1. A heart taken with Christ , is a heart which knows Christ , and hath tasted of Christ . Are you such as know Christ ? Invisa possumus amare ; incognita nequaquam . For knowledge of Christ precedes the love of Christ . Hee who doth not know , cannot love . Things unseen may , but things unknown cannot bee loved , 1 Pet. 1.8 . Whom having not seen yee love , but never not known .

All love to Christ doth arise from discoveries and manifestations of Christ to the soul . Either from the discoveries of those beauties , those attractive excellencies that are in him , or with that , from the discovery of his heart and good will towards us .

Now blind men cannot discern of beauties ; nor ignorant men of the beauties of Christ . Christ is to them as a Mine of Gold covered over with earth and rubbish : as a Bed of Pearl and Diamonds hid with an heap of sand : as a glorious Messiah under a contemptible outside . And wanting eyes to see through the Veil of his Flesh . through the bark and outside of his Humanity , they can behold no beauty in him . As Isaiah speaks of carnal men , Isa. 53.2 . When you behold him , you see no beauty in him , that shall make him desired .

Now then , art thou one who knows Christ ? did ever God reveal him to thee in a promise ? what apparitions hath Christ made to thy soul ? what manifestations ? what discoveries that may evidence to thee , that thou knowest him ?

There are four manifestations , or discoveries of Christ to the soul , which do exceedingly take the soul . Indeed every apparition of Christ doth take the heart : but at these times the heart is not only wooed and won , but overcome with his sweetness and glory .

1. After the soul hath long lyen bedrid in sorrow , been overwhelmed in the deeps of Legal Humiliation , and have been broken and shattered in peeces with consternation , and apprehensions of sin , and Gods wrath for it . Then a discovery of Christ , and apparition of Christ to the soul , is a resurrection from the dead .

When Christ comes by a promise into the soul , and displaies his glory , the Riches , and Greatness , and Freeness of his Grace , as to Moses ; The Lord God , gracious and mercifull , long-suffering , and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , and transgression and sin , Exod. 34.6 . I , I am hee who forgiveth thy iniquities , &c. Isa. 43.25 . Then is the soul beyond expression , inamoured with him ; now it is overcome with his beauties and excellencies , and even ravished with his love . And this is the first eminent taking of the heart with Christ .

2. When the soul hath been upon the stormy Sea of temptations and desertions ; hath long laboured under the sense of Gods withdrawings and absence from the soul . And Christ returns again , breaking the dark and thick cloud , and shining into the soul . Who can then expresse the warmth , the comfort , the revivings , the holy heats and flames of love and affection to Christ .

You see how it was with Job . I have heard of thee with the hearing of the ear : But now mine eyes see thee . And certainly the sight of his beauties did take him : those eyes which saw him were like a burning-glasse to the heart , to kindle the flames and fervors of holy affections towards him again .

You see how it was with the Church , Cant. 3.4 . Christ had withdrawn himself : Shee makes inquiry after him , but could not hear of him . At last after all her trouble , Christ appears to her soul . And you may read there , how exceedingly her heart was taken with his return . I found him whom my soul loveth ; I held him , and would not let him go , untill I had brought him into my Mothers house , Cant. 3.4 .

3. When the soul doth sit down to contemplate , and read over the beauties and loves of Christ : when it is in the contemplations of those surpassing excellencies , and admired sweetness which is in Christ . And Christ ( whiles the soul is busy in feeding on these thoughts ) doth make a discovery of himself to the soul : makes the soul to see a vision of his glory : Oh! how is the heart taken with him ! it is even drowned and sunk in a Sea of glory . Ah! what clasping , what imbraces ! what loves are there then betwixt Christ and the soul ! It is impossible for mee to express : or for mee , or you to conceive . It is a vision of glory , the porch of Heaven .

4. When the soul is under outward pressures , afflictions , prison , sickness , upon death-bed . Then a visit of Christ , a discovery of himself doth exceedingly ravish and take the heart . Here is kindness indeed , riches for the poor , liberty for a prisoner , a cordial for the sick ; Here is all in Christs manifestation .

Well then , wouldest thou know whether thy heart bee taken with Christ ? dost thou know Christ ? didst thou ever see the face of Christ in a promise ? what apparitions hath Christ made to thee ? what manifestations within thee , in the work of Grace ? what manifestations to thee , in the beginning of glory ? You who know not Christ , cannot love Christ .

2. Sign . An heart taken with Christ , is not excessively taken with any thing else .

The sweetness of Christ doth overcome all the sweetness in other things , in the Creatures . Vincit dulcedo dulcedinem .

As it is nothing but ignorance which makes men admire any thing here on earth : if men knew the excellencie of other things , they could not admire such trifles as they do .

So here , it is nothing but ignorance of better things which makes us dote upon things here below . Did wee see his beauties , all the World would bee blackness . Did wee see his fulness , all the World were but emptiness .

I say ; did wee but know the excellencies and beauties of Christ , and the satisfying-sweetness of his love ; Nothing should have a room in our hearts , save hee only . The higher wee ascend toward Heaven , the lesser will the things on earth appear .

If you go to the top of the Mountains , men would appear but small : but if it were possible to go up to the Sun , the Mountains would appear nothing .

The love of Christ hath a raising-power , working our hearts as high as Heaven , and being there , all things here below are of no account and esteem to the soul . So saith Paul , a man on fire with the love of Christ . Yea doubtless I count all but loss for the excellency of the knowledge of Christ — And do count them but dung , that I may win Christ , Phil 3.8 .

Well then ; they whose hearts are taken with the Creature , taken with the World , taken with sin and vanity : These are too gross to bee taken with spiritual loves .

3. Sign .

What the heart is taken withall , the soul seems to live more in it , than in it self . Do but examine it in any thing the heart is taken withall ; whether your comforts , your delights , your happiness lies not in them . The Worldling hee lives in his possessions . The Voluptuous man in his pleasures . And can no more live out of them , than the Fish out of the water , the Salamander out of fire . So here . If thy heart bee taken with Christ , then thou livest more in Christ , than thou doest in thy self . I live , yet not I , but Christ , saith the Apostle , Gal. 2.20 . Thou canst no more subsist without him , than the Beam without the Sun : than the spark without the fire . Nay , no more live without him , than the body without meat , nay , the body without the soul . Christ is to the soul , as the soul is to the body . Now as the body cannot live without the soul : So the soul cannot live but in Christ , who is Anima Animae , the Soul of the Soul , for mee to live is Christ .

I say , if thy heart bee taken with Christ , thou livest in Christ more than in thy self . Thy life , thy comforts , thy happiness , they are all folded up in him .

As Judah said of Benjamin . Jacobs life was bound up in the Lads life , Gen. 44.30 . So the Soul of Christ ; my life , my joyes , my comforts , they are all bound up in thee . All my fresh springs are in thee ; saith God of his Church , Psal. 87.7 . And , whom have I in Heaven but thee ! and in earth in comparison of thee ! Psal. 73.25 . saith the inamoured soul of God , his heart was taken with God , and hee lived in God more than in himself .

It was the speech of Luther , who ( being in a great distress and spirituall trouble ) had writ about the walls and table in his study , in great letters , Vivit . A friend comes to him , and demands the reason . Hee replies , Vivit Christus ; & si non , non optarem unam horam vivere . — His life was in Christ . Hee lived more in Christ than in himself .

Which makes the life of a Christian so safe , none can hurt him , and so sweet too , being a life in Christ out of himself . The best of others lyes in themselves : but the best of a Christian , those precious things in him , lies out of himself , and lies in Christ .

4. Sign .

What the heart is taken withall , that the comforts of the life are upheld by from day to day . Wee have many a weary step to go , and can no more go without comfort , than Elijah without food . Comfort is to the soul , as the soul is to the body . As the body without the soul is dead , so is the soul of men without comfort .

Now would you know what your heart is taken withall : see what the comfort of your life is upheld by from day to day .

Is Jesus Christ the comfort of your life ? is hee the joy of your hearts ?

Ex quovis fonte . Wicked men have varity of springs . If one bee drye , they go to another .

But the Saints have but one : Christ . And if hee bee gone , all is gone .

5. Sign .

An heart taken with Christ hath high appretiations and valuations of Christ . It values and esteems him above all the comforts and contentments in Heaven and Earth , Psal. 73 , 25. Whom have I in Heaven , but thee ! and in the Earth , in comparison of thee ! Here is the breathing of a soul taken with Christ . Hee prizeth Christ above all the comforts and contents in the World .

For the better unfolding of this sign , there is 1. Something considerable in the Act. 2. Something in the Object — Christ prized . 3. Something in the Measure — above all the comforts , contents , &c.

1. In the Act of prizing Christ , that wee do not mean a bare and naked Estimate of Christ , in the Understanding : but such an one as prevails with the soul , and commands the spirit of a man to do actions consonant and agreeable to that rate the Judgement set on Christ . I say , by prizing of Christ , wee do not mean a bare acts of Dijudication , what a man in his Judgement may conclude Christ to bee worth . Many bee , that will tell you , they conclude Christ to bee worth a World : who yet will not part with any thing for Christ .

But I mean such an act of the understanding , as brings up the Heart , and the affections to close with Christ in that height which the Understanding rates him at .

I say , such an Act of Appretiation as prevails with a man to do actions consonant and agreeable to the rate it pretends to set on Christ . As you see the wise Merchant . Hee did not barely judge that the Pearl was worth all hee had : but hee did Actions consonant and agreeable to it . Seeing hee could not injoy the Pearl without parting withall hee had to compass it , hee sells all to compass the Pearl .

That is the first . A soul taken with Christ doth not only barely judge and esteem Christ worth all ; but will part with all for the compassing of Christ .

2. Here is something considerable in the Object . Christ prized .

1. Wee do not restrain and limit this only to the Person of Christ . There is something in the Person of Christ , which may prevail with an Unbeleever , to esteem of him . The dignity of his Person being God-Man , having all beauties and excellencies in him . This may raise up a kinde of esteem of Christ in the hearts of unbeleevers .

2. Neither do wee limit it only to the Benefits of Christ , and the great things which hee hath done for man in general , in his humiliation , death , passion , &c.

But wee are to take Christ in the extent of Christ : Christ in his whole Latitude : Christ in his Holiness , Christ in his Laws , Christ in his Government , Christ in his Truth , Totum Christi , the whole of Christ . Hee that prizeth not Christ in his whole latitude , and extent , doth not prize Christ at all as hee ought to do .

As wee say of Faith ; it doth not eligere Objectum , it doth not chuse its Object , single out what it will esteem , and what not : but prizeth of Christ fully in the latitude and extent of Christ , of Christ in his Person , Christ in his Beauties , Christ in his Laws , in his Holiness , Truth , Government : And so highly , that they sold themselves to gain a Truth ; lost themselves to save a Truth : They have made this brave adventure , thrown away themselves , that they might keep up a Truth ; as you see it in Queen Maries daies , in point of Transubstantiation . So that is the second . The soul taken with Christ is taken with All-Christ . As all in him is lovely : so the soul loves all ; and prizes and esteems of all of Christ .

3. That which is considerable in the Measure is , That a soul taken with Christ , doth prize Christ above all comforts and contents in Heaven and Earth .

This Christ commands , Mat. 16.24 . If any man will come after mee , let him deny himself . If any ] It is set down indefinitly . Not only you , who are poor , and have little to lose , and deny your selves in : but they , who have most . You that are rich , you that have lands , possessions , have Crowns and Scepters . If any poor , any rich , any beggar , any Prince , &c.

Hee must deny himself ] Not only in things unlawfull , but lawfull . Hee must yeeld up his sins as a snare ; his comforts , estate , and all as a Sacrifice for Christ , if hee call for them , Mat. 10.37 . Hee that loves Father or Mother more than mee , is not worthy of mee . These relations are expressed : but under these are comprized all the comforts and contents on earth .

And this was not only commanded , but it is practised by those , whose hearts are taken with Christ . You see in Abraham , who left all ; in Moses , who prized more of the reproach of Christ , than all the treasures in Egypt ; in David , Psal. 73.25 . Whom have I in Heaven but thee ! or in Earth , in comparison of thee !

As the World would bee nothing else but Angiae stabulum ; a noisome sink , a prison to a godly man , were it not that hee injoys something of Christ here : So Heaven it self were but a gaudy Pageant , Vanity , if God and Christ were not there .

The Heaven , which carnal men do fansy is a Turkish-Heaven , an heaven of pleasures , delights , comforts , but fleshly , outward . They conceive of it , according to their Principle .

But the Heaven of a godly man , it lies in God , it lies in Christ . Indeed

That is not Heaven , which is by God ; but that is Heaven , which lies in God , to a godly man .

It was the meditation of one : Not Heaven , O Lord ; but God , Non coelum Domine , sed Deus & Christus . and Christ . Rather ten thousand times Christ without Heaven , than Heaven without Christ .

Thus doth the soul , that is taken with Christ , prize Christ above all the comforts , contentments of Heaven and Earth .

6. Sign .

An heart taken with Christ , the thoughts are taken up with Christ .

Such a man hee thinks Christ , and hee speaks Christ , hee lives Christ .

You know whatever a mans heart is taken with , it is never off his thoughts , never off his heart , hee is never well but thinking and speaking of that hee loves . The thoughts are the character of what the heart is taken withall . If thy heart bee taken with Christ , thy thoughts are taken up with him . Christ is alwayes upon thy thoughts ; hee lies next to thy heart ; when thou goest to bed hee is with thee , Cant. 1.13 . and when thou awakest hee is with thee ; as David saith , Psal. 139.18 .

Indeed Gods people may have swarms of other thoughts ; but they are not entertained , they are not welcome to them ; they are their burden , and trouble . They come in as Intruders , and are not entertained as Guests . A wicked man entertains them as Guests , as friends ; but they come into a godly man , as intruders , never invited , nor finde they welcome . This is that Jeremiah speaks . Jer. 4.14 . How long shall vain thoughts lodge within thee ? in a wicked mans heart they are Lodgers , and entertained as Guests ; hee keeps doors open , spreads a Table for them , makes them a bed , bids them welcome : But in a godly man they crowd in , and finde no entertainment .

And as the Thoughts are taken up with Christ , so the Tongue . Hee thinks , and hee speaks Christ . When Christ is in the heart , the tongue will discourse and speak of him . Whatever is in the heart , and the heart is taken withall , that a mans discourse is most taken up withall . As Psal. 37.30 . The mouth of the Righteous speaketh wisdome , and his Tongue talketh of Judgement . And why ? because the Law of his God is in his heart , vers. 31. So here on the same ground . Thy talk shall bee of Christ , of his beauties , his love , &c. because Christ is in thy heart . What the heart is taken withall , the Tongue will discourse on .

1. And indeed wee cannot have a fuller Subject to discourse on . Other Subjects they are empty subjects , quickly barren . Talk of what you will , you will bee quickly at an end . The bottome of other things are quickly sounded . But Christ is a full Subject . ( Whatever you fall upon , is fulness in Christ . ) An everlasting spring , which affordeth fresh supplies of matter . New and unconceiveable discoveries do arise afresh to bee matter of supply to all eternity .

2. You cannot have a sweeter subject . Christ is All-sweet : A Rose without prickles . A Rose , for sweetness : without prickles , for content . And nothing is so but Christ . All the things of the world since the fall , have been Roses beset with thorns . Though there bee many sweets in the World ; yet they are not all-sweet ; they are beset with thorns : crosses with comforts , and afflictions with affections . Christ is All-sweet , and nothing but sweet . Tota pulchra , as hee said of his Spouse . Thou art all-fair . Beauty without spot . Sweet without prickles . Hee is a Garden full of flowers , full of sweets . You can light of none but you may lade your thighs , and go home satisfied .

3. You cannot have a more delightfull subject . Christ is the delight of all both in Heaven and Earth . Hee is Gods delight ; his heart is taken with him ; hee lies in his bosome . And his Son , in whom hee is wel pleased , hee is the delight of the Angels , whose delight it is to study Christ , and desire to learn and hear further discoveries of Christ by his Church , as Peter hath it , 1 Pet. 1.12 .

4. You cannot have a more profitable subject . A subject which in conversing upon , wee are transformed into his Glory , 2 Cor. 3.18 . into the glory of him , who is the subject of the discourse . Have you not been kindled with heavenly fire ? have not your hearts burned in the converses of him , as well as in the converses with him ? Indeed wee cannot converse of him aright , but in some measure wee converse with him .

Doth it not sometimes fetch up your souls to glory , and leave you in Heaven ?

Do you not finde it profitable to quicken you ? to raise you ? to comfort you ? to inflame you ? to humble you ? to melt you ? to transform you ?

Doth not a discourse of his love quicken you , when you are dead ? comfort you , when you are dejected ? raise you , when faln ? humble you , when proud ? inflame you , when cold ? Inlarge you , when straitned , and pent within your selves ?

Oh! That such worthless subjects should so often take up our Tongues and Thoughts ! And Christ , so full , so sweet , so delightfull , so profitable a subject , which shall bee matter for our souls discourse to all Eternity , shall bee thrown aside , as if not worth taking up !

You , whose hearts are taken with Christ , declare it to your own comfort , and the good of others . In this let your thoughts bee taken up with him , let your discourses bee more of him , shew your selves to love him , by thinking Christ , speaking Christ , living Christ more .

6. Sign .

An heart taken with Christ , thirsts after communion with , and nearer conjunction to Christ . You know whatever your hearts are taken withall , you desire , and thirst after communion , and converses withall . So it is here betwixt Christ and the soul . The soul taken with Christ longs to bee with him , and thirsts after communion with him .

1. In Grace here . 2. In Glory hereafter .

1. In Grace here . Oh! How the soul once taken with Christ desires converses with him , in prayer , in hearing , in meditation , Isa. 26.8 , 9. The desire of our soul is to thy name , and to the remembrance of thee . With my soul have I desired thee in the night ; yea with my spirit within mee will I seek thee early . And this is the Genius of a soul taken with Christ : that duty doth not content him , if hee finde not Christ in duty . If the end of a duty have left him on this side Christ , it hath left him so far short of comfort .

Others indeed , though they do a duty , yet as their hearts seek not Christ in the duty , so their souls can rest content without him , when the duty is done : but it is otherwise with a right-born-soul .

'T was the speech of Bradford , that hee could never leave a duty , till hee had found communion with Christ in the duty : till hee had brought his heart into a duty-frame . Hee could not leave confession , till hee had found his heart touched , broken , and humbled for sin ; nor Petition , till hee had found his heart taken with the beauties of the things desired , and carried out after them : nor could hee leave thanksgiving , till hee had found his spirit inlarged , and his soul quickened in the return of praises .

And it was the happiness of Bernard , a Heaven upon Earth , that hee saith of himself , I never went from thee , without thee . Nunquam abs te , absque te recedo . Coelum extra Coelum . Hee found God in every duty : hee had communion with God in every prayer ; which indeed is Heaven on this side Heaven .

Thus hee , whose heart is taken with Christ , thirsts after communion with him , and no duty contents him , wherein hee hath not found either his quickening , or his comforting-presence : either communion with his Grace , or communion with his comfort .

2. As hee thirsts after communion with him here in Grace : so doth hee desire communion with him in Glory , To bee with the Lord , as the Apostle .

Whiles the soul is here , it sees the distance too great betwixt Christ and it , that shee cannot injoy that sweet communion with him . As the Apostle saith . Whiles wee are present in the flesh , wee are absent from the Lord . And therefore the soul breaths after him , desires to bee with him . Cupio dissolvi , saith the Apostle , I desire to bee dissolved , and to bee with Christ .

The like of David , Psal. 42.1 , 2. As the Hart panteth after the water-brooks ; so panteth my soul after thee , O God . My soul thirsteth for God , for the living God . When shall I come and appear before God! Hee had tasted the sweetness of Christ , and did not fear the bitterness of death .

Vitam in Patientia ; mortem in Desiderio . Hee had Life in Patience ; Death in Desire ; because by death hee should bee carried to more sweet and intimate conjunction with Christ .

It was the speech of Augustine , Lord , I will dye , that I may injoy thee . Eja Domine , mortar ut te videam , nolo vivere , Volo mori . I will not live , but I will dye . I desire to dye , that I may see Christ ; and refuse to live , that I may live with Christ .

And this disposition you see in the Spouse here . Her heart being taken with Christ , shee could not brook the distance betwixt Christ and her ; and therefore cryes out , Cant. 8.1 . Make haste , make haste my beloved .

Though in one sense it is true ; hee that beleeves makes not haste ; yet here hee that beleeves most , and loves most , makes most haste .

The more the soul beleeves , and the more the heart is taken with Christ , the greater are the desires to bee with him .

Till Simeon had gotten Christ into his armes , hee was unwilling to dye : but after hee had Christ in his armes ; Lord , now lettest thou thy servant depart in peace ; for my eyes have seen thy salvation .

Indeed here are but the Espousals between Christ and the soul . Some Broken-Rings , Contracts , Espousals , betwixt Christ and us . But then is the great Marriage-day , the Solemnization of our Nuptials , to all eternity .

Here wee do see him but dimly and darkly , at the best , and there are oftentimes clouds come in , and interpose themselves , between Christ and us : but then wee shall see him face to face , and never shall there cloud come between Christ and us to all eternity . There wee shall see him in his Glory , his full discoveries .

Here wee injoy him but in part . The distance is great betwixt him and us . All which distance doth arise from that within us . Were it not for sin wee might bee in Glory , even in Grace . But then wee shall injoy him in fulness .

Heaven is the place , which God hath intended to set forth himself to his People in his Glory , to all eternity . Where there shall bee no fears , no sin , never smoak of distrustfull thoughts shall arise more . Where there shall bee no sorrow , no tears . All sighing and sobbing shall pass away , and nothing but joy shall keep the house .

Wee are now the Sons of God . But it doth not yet appear what wee shall bee ; for wee shall see him as hee is .

7. Sign .

A heart taken with Christ thinks nothing too much to do , nothing ●●o much to suffer for Christ .

You know Love cannot bee posed . Wee say , there is no difficultie in Love . Things impossible to others , are easie to them who love . And things burthensome to others , delightfull to them who love . If once thy heart bee taken with Christ , thou wilt think nothing too much to do , nothing too much to suffer for him .

As Christ thought nothing too much for us , because his heart was taken with us ; neither shall wee think any thing too much for Christ .

Wee read how prodigal the Saints have been of their Riches , their Blood , their Lives for Christ , because they loved him .

1. They have not accounted their estates too dear for him , Heb. 10.34 . They took joyfully the spoiling of their goods .

2. They have not accounted their lives too dear , Rev. 12.11 . They loved not their lives to death for him .

If they must dig in Mines , or be cast to bee devoured by Wild-Beasts for Christ , as it was the usual sentence of Christians , Christiani ad n● talla ad Ecstias . in the primitive times , they were willing to do and suffer it .

See this in the Virgin of whom Basil speaks , who was condemned to death , because shee would not worship Idols .

And the like of old Polycarp and others .

This is certain : A soul taken with Christ knows no difficulty in its love . It loves him with an unlimited , an uncircumscribed love , which no duty , no difficulty can pose .

8. Sign . A heart taken with Christ is exceedingly cast down with the withdrawings and absence of Christ .

The comforts of the soul are laid up in Christ : and when hee is gone , all is gone . Comfort gone , Joy gone , the Heart gone with him .

As Mephibosheth said ; Take all , now my Lord is come back : so the soul saith , Take all , take the World , take Riches , take Heaven , and Glory , so far as Heaven and thou are two things . That my Lord may return with my soul . Datkness is terrible to the soul , and this is thick darkness , and therefore saith with Absolom , let mee see his face , mea non prosunt sine te , nothing besides thee , can either satisfie or profit mee .

9. Sign . A heart taken with Christ is fully content and satisfied with the injoyments and possession of Christ .

The possession of the thing beloved doth content the soul so far as there is satisfaction and contentment with it . The reason why wee do not meet with full contentments and satisfactions here in the possession or our loves , is because they want of fulness .

But now it is not so with Christ . Hee is able to brim the soul , to satisfie the spirit to answer all the desires of the heart ; and therefore the heart taken with him , needs must rest satisfied and contented with him .

Such a gulf of desire is in the soul of men , that if God should cast in a thousand worlds , there would bee no contentment , except Christ bee cast in . And Christ is so full contentment , that if God bestow him , they will neither need nor desire any more .

And thus much shall serve for the use of tryal ; wee will now come to an use of Exhortation , and conclude this .

Use of Exhortation . 1. To them of his Church . 2. To them who are not of the Church . 1. To them of his Church .

Is it so that the heart of Christ is so much taken with his Church and People ?

1. Direction to them of the Church . 1. Walk suitably to this love . Dignities , and suitable walkings to dignities must go together .

Now this suitable walking wee will express in these five things .

1. Walk chearfully . 2. Walk thankfully . 3. Walk humbly . 4. Walk watchfully . 5. Walk obediently .

1. Walk chearfully . Walk as Heirs of such a Mercy . Here is a truth speaks comfort , when all the world speaks nothing but terrour .

2. Direction to them of the Church . 2. Beware of abusing this love . Precious things are committed to us by a word of Caution . This is a precious Truth ; and therefore let mee adde to it this word of Caution . Beware of abusing this Love of Christ .

Christs Love are his bowels , and hee will never indure to have his bowels injured , his love abused . You know a man will not have his Love injured ; the abuse of his power , of his wisdome , greatness , doth not touch a man so nearly , as the abuse of his Love . This is an injury men cannot indure .

So to speak after the manner of men ; Christ can least indure his Love should bee abused . There is no abuse like it . Therefore beware of it .

Now this Love of Christ is injured these wayes , and beware

1. When wee slight the intreaties , reject the tenders , cast aside the offers and beseeches of his Love .

When love stoops to you , when the mercy and goodness of Christ doth as it were , come on its knees to you , and intreats you to do this , or not to do that .

And yet you will stop your ears , pull back your shoulder , slight the intreaties . This is an abuse .

2. When the Love of Christ doth slacken our hearts to duty , loosen our ingagements , makes us more remiss to or in service . This is to abuse his Love .

Wee should reason from Mercy to Duty ; and not from Mercy to Liberty . Abundance of Grace calls in for abundance of Duty .

The Love of Christ should constrain us ; as the Apostle , 2 Cor. 5.

This should make us live more humbly , more actively , more studious to please , more diligent to obey , more carefull to serve him .

This should make us live at higher rates for Heaven , more spiritual , more heavenly minded . It is a Cord let down from Heaven , to fetch our souls up thither .

And doth this cause us to bee more remiss , more careless ? Doth this , which should quicken , slacken our hand to duty ? Oh base ungrateful neglect of Love !

3. when wee take heart to sin thereby . Grow more loose , careless . This is an high abuse of this Love .

Because God is Good , wilt thou bee Evil ? because hee is Merciful ; wilt thou bee sinful ? because hee is Gracious , wilt thou bee impious ? What fearful abuse of Love is this ! This is to wound Christ in the house of his friends .

To return good for good , is but Humane . To return evil for good , is Wicked . To return good for evil , is Christian-like . But To return evil for good , and the greatest evil for the greatest good , Sin for Love ; this is devilish .

Were you his enemies , hee knew how to deal with you ; hee could revenge himself , and the abuses of his love upon you : but you are his friends , and those bowels which you wrong , are stirred in him , when hee goes about to punish you . Oh Ephraim ! How shall I give thee up ! how shall I deliver thee , Israel ! my bowels are turned within mee . My repentings are kindled together , Hos. 11.8 .

The greatness of God prevails with wicked men ; that awes them often , that they dare not sin against him . But the goodness of God ; this should prevail with us , There is mercy with thee ; therefore thou art to bee feared ,

It is set down as the Principle in such , with whom the heart of Christ is taken , Hos. 3. ult. They shall fear the Lord , and his goodness , in the latter dayes .

None but venimous spirits will suck poison from such a sweet , as thence to draw incouragements to sin , from that which is the great incouragement to service .

The Love of Christ had so prevailed with Chrysostome , that hee used to say , Ego sic censeo , sic assidue praedicabo .

And Anselme . That if on the one hand hee should see sin , and on the other , the torments of Hell : hee had rather chuse to fall into Hell , than fall into sin .

4. When wee stagger and doubt , give way to misgiving thoughts of Christs Love , and unbeleevings of our own hearts : wee abuse this Love .

What is it possible that Christ should do or suffer more than hee hath done and suffered to perswade your hearts of his Love ?

If Christ should ask the question of you , who doubt most of his Love . What shall I do to answer your scruples : to satisfie your souls for ever , in this , that I love you ? could you rationally desire more than what hee hath expressed in his words , and to your heart , and if notwithstanding all bee in vain , 1 Sam. 25.21 . may hee not justly say as David of Nabal . Surely in vain have I done all this , when this all commeth to nothing .

3. Direction to them of the Church . 3. Bee much in the contemplation of this Love of Christ . Dwell upon this . This Love of Christ will bee matter of eternal perusal in Heaven . Wee shall do nothing but read over this Love . Oh! let us not bee strangers to it now .

View it in the 1. Fulness . 2. Freeness . 3. Bounty . 4. Perpetuity thereof .

1. Measure it in the Fulness of it . It is a Love which reacheth to every necessity .

A love able to make you holy , and able to make you happy . Thou art under guilt and sin ; thou art terrified by the one , and ashamed and confounded because so loathsomely defiled by the other . Why

It is a pardoning , a purging , a sanctifying Love ; it is a Love as large as himself , though the persons beloved bee finite .

2. Read it over in the Freeness of it .

1. It was an undeserved , 2. It was an unsought-for Love .

1. It was an undeserved Love . Wee may provoke him to anger , but wee cannot tempt him to love . Amat Deus , non aliundè hoc habet . The former doth arise from our sins , the latter from himself .

His chusing , justifying , adopting , saving love , all are free .

2. It was an unsought-for Love . Never a prayer put up for it . I am found of them that sought mee not , Isa. 65.1 .

3. Read it over in the Bounty and Expressions of it .

1. What hee did . 2. What hee suffered . 3. What hee hath given to his Church . 4. Look upon it , in the Perpetuity , Permanency , and continuance thereof . A Love which reaches from Eternity to Eternity . From Eternal chusing , to Eternal glorifying . An unchangeable Love .

Let us then peruse this Love . Read it over in all the Dimensions . Dwell upon the thoughts of it till your hearts bee

Humbled , melted , inabled , in-nobled , winned , quickened , comforted , &c.

The Thoughts of this Love are

1. Soul-humbling Thoughts . Nothing layes the soul lower than Love . The consideration of this will vile a man to Hell , Ezek. 36.25 , to 33. where you may read some expressions of love , how it affects .

These would bee

2. Soul-melting Thoughts . They will not only humble , but melt ; not only break , but dissolve the heart . Nothing doth melt the soul more than Love .

The Law may break us ; but it is as the breaking of a flint ; every dust retains hardness : but it is the Gospel that melteth us .

The thoughts of Gods Justice do stone the heart , make it more hard : but the thoughts of Gods Mercy do melt the heart .

You know you never mourn indeed , till Love , till Mercy do melt you . Every drop of tears sticks like an hailstone , and congeals in the eyes : but when Love comes in , then all the springs are opened , and a man is dissolved into waters .

So much apprehensions of this Love of Christ : so much godly sorrow . They are like the Fountain and the Stream , whereof the one doth rise no higher than the other .

The thoughts of this Love have

3. A Soul-inabling Power . It will not only ingage us to service ; ( as the Apostle . The Love of Christ constrains mee . ) But it will inable us to service ; make us pray , and pray with affections , pray with life ; make us hear , and hear with strength . This puts us upon work , and puts life , vertue and vigor into our actions .

No actions stronger than those that come from Love : Things incredible and impossible to others , are yet easy to them who love .

See what the Saints have gone through , what they have done , what they have suffered . Let but the thoughts of this love lye on your spirits a little , and you will finde that Love is strong as death , Cant. 8.6 . and will mightily carry us through that , which otherwise may seem impossible .

They will bee

4. Soul-innobling thoughts . They will make you like themselves . Whatever the soul feeds on , the soul is digested into the nature of it . So here , feed on the thoughts of this love , and your spirit will bee digested into it . Whiles wee behold as in a glass the glory of the Lord ; wee are changed into the same Image , from Glory to Glory , even as by the Spirit of the Lord , 2 Cor. 3.18 .

In nature the meat is digested into the nature of the eater . Here the eater is turned into the nature of the meat . The contemplation of his Glory makes you glorious .

They will bee

5. Soul-winning Thoughts . Love you know is of an attractive nature . Amor amoris Magnes . Nothing wins more than Love . Love is the Loadstone to draw Love again .

As the Sun shining upon a Glasse begets a reflection of the beams back again : so the love of God shed abroad in our hearts , begets a reflection of love back again toward God . You see Mary . Much was forgiven her ; shee had tasted of much love from God ; and shee returned much love again to him . Shee loved much .

The Power of God doth shake the heart :

The Majesty of God doth dread the heart :

The Justice of God doth awe the heart :

But it is the Mercy of God , the Love of God , which doth perswade , win , and draw the heart . Nothing wins a mans heart to God but his Love .

The fear of God , dread of God , may bring a mans feet into his wayes : but it is the Love of God , which brings his Heart into his wayes .

They are

6. Soul-quickening . 7. Soul-comforting thoughts .

Oh then ! that wee were but wise to improve this Doctrin , this truth , to the good of our souls !

I tell thee Christian , if thou wouldest give this truth but scope in thy heart , it would help thee , and relieve thee of all the burdens under which thou groanest .

1. Dost thou labour under a proud heart ? this would humble thee .

2. Dost thou labour under a dejected heart ? this would raise thee .

3. Under a dark heart ? this would comfort , revive thee .

4. Under a dead heart ? this would quicken thee , and put the Spirit of Heaven into thee , whiles thou art on earth .

5. Under an hard heart ? this would break thee . Nay this would melt thee , dissolve thee into waters .

I say , the more thou gets up ( with Elijah ) into this Chariot of love , the more would the mantle of sin and corruption depart from thee .

6. Under a worldly heart ? This would dead thy heart for ever to the World , and set thee all on flame with the fire of heavenly affections .

I am confident of it ; whatever a Christian desires to injoy ; whatever a Christian desires to bee rid of , if hee can but dwell upon this truth , and bee able to manage it : Hee shall have it more fully , hee shall have it more quickly than any other way .

Wouldest thou bee rid of a proud heart ? wouldest thou have an humble heart ? wouldest bee rid of a dead heart , and desirest a quick heart ? wouldest bee rid of an hard heart , and have a broken heart ? wouldest bee rid of an unbeleeving , of a doubting , of a dejected heart , and wouldest bee mighty in Faith , full of comfort ? Why , do but let thy soul bee carried captive with this Truth : bee but content this Truth should master thee ; bee but willing to entertain it , beleeve it , imbrace it . I am confident on it , all this will bee done . I may set down a probatum est , to it . Oh! That wee were wise to manage this Truth !

There are many look upon this but as a pleasant dream , a Chimera , a fiction .

And some beleeve it ; but slightly ; there wants depth of earth .

And some there are ( poor souls ! ) to whom the comfort of this truth belongs , who think this is too good news for them . They think , if they should own it , it would bee but too great a sale for too small a Boat ; rather overturn them , than do them good ; rather ruine them , than help them . And therefore they must feed upon black thoughts , upon Hell , upon justice , upon sin , upon their corruptions .

Ah! Poor souls ! Satan deludes you ; you take a way to undo your selves . Either to discourage you , to say there is no hope ; or else to break you , that you shall never bee able to do God service .

Look as long as you will into Hell : pry as long as you will into the dark vaults of your souls : rake as long as you will into the kennel of your hearts . You shall finde nothing in Hell , but Hell , in your hearts but sin ; and having found it , run from him .

That man looks too much on sin , who shutteth his eyes from a mutual interview of love between God and his soul .

And hither you must come at last . Free-Grace must bee owned ; Free-Mercy must bee acknowledged , and advanced by you ; if ever you would bee saved ; if ever you would bee comforted .

You m●y think what you will ; but sure I am , 1. There are no Christians more chearfull . 2. None are more thankfull . 3. None are more humble . 4. None are more beleeving . 5. None are more active . 6. None are more couragious . 7. None more serviceable and usefull toward God and men , than they , who lye continually at the breast of the promise ; than they , who set up Gods Free-Grace ; and own that good which God makes out to them .

Thou mayest bee a Christian ; but thou wilt bee a sad Christian , an uncomfortable Christian , a dark Christian , a deserted Christian , a dead Christian , an unserviceable Christian : if thou dost go on to feed upon black thoughts ; and wilt not own that comfort which Christ tenders ; imbrace that good which Christ speaks , and beleeve the Riches of his Grace and Mercy to poor sinners .

Do but sit down , and from the sight and sense of thine own unworthiness , take but occasion to advance Free-Grace and Mercy . Let there bee place for that to come in . Let those thoughts finde entertainment . And thou shalt quickly finde a strange change in thy spirit .

1. Thou , who couldest not mourn before , shall now bee able to poure our tears , as if thou wert all turned to water .

2. Thou , who before couldest not beleeve , couldest not bee comforted , wilt even think it a wonder , that ever thy heart should bee so dark , so doubtful .

3. Thou , who before wast dead , shalt now finde a spirit of life come into thee , and make thee active in the work of the Lord .

Make but the Experiment , and thou wilt converse more with the promise , with the Love of Christ , with the Free-Grace of God , whiles thou livest ; if you would but remove your unbelief .

But who shall remove this stone ? God alone must do it . But if this were done , this truth would let in a flood of mercy upon you ; and even sink and over-whelm you in a Sea of mercy and glory ; where now you go drooping , and hang down your heads , because you will not own that portion , which Christ hath left you ; nor that comfort which Christ doth tender and speak to you .

4. Direction to them of the Church .

4. Direction to them of the Church . 4. Labour for a reciprocall affection , a mutual taking between Christ and us . Is Christs heart taken with you ? Oh! let your hearts bee taken with him . Doth Christ love you : Oh! do you love Christ . Are you dear ? are you precious to him ? let him bee dear and precious to you .

Whatever God doth to the soul , it makes an impression in the soul of the same to God . Hee loves us , and thereupon wee love him ; so his heart is taken with us , thereupon our hearts are taken with him . You see here the mutual Indeerments betwixt Christ and his Church , Cant. 5.16 .

Pauls heart was so much taken with Christ , that hee was ever in his thoughts , ever upon his tongue . Hee names him sixteen , or seventeen several times in one chapter , 1 Cor. 1.1 . as Chrysostome notes .

Peter did but let a word of Christ fall , and it is a door to open to further discourse of him . Hee takes occasion upon the naming of him , to enter into discourse concerning him . As you see , 1 Pet. 1.7 , 8. So greatly were their hearts taken with Christ , that they could think nothing but Christ , speak nothing but Christ . No sentence compleat , wherein Christ was not part of it .

Hee was the one of their esteems ; the one of their affections ; the one of their desires ; the one of their delights . And so ought hee to bee of ours .

Get your hearts taken with Christ , this will make you Christians indeed ; this will make you humble , active , chearful Christians .

An heart taken with Christ is Heaven on this side Heaven . An Heaven on Earth . Glory in Clay .

It is the Paradise , where Christ delights to walk .

It is the House , where Christ delights to dwell .

It is the Throne , where Christ sits in his glory .

It is the Habitation of the blessed Spirit .

It is the Delight of all the blessed Trinity .

An heart taken with Christ is the humble soul indeed , is the active soul , the living soul , which breathes forth nothing but love and desire after Christ .

It is an heart dead to the world ; for the World can never take that heart which once is taken with Christ . All is empty to him , whom fulness fills . All is blackness where Beauty shines .

Oh! then get but an heart taken with him , and thou livest a Life of Glory , and a Life of Grace . This is the Porch of Glory , the suburbs of Heaven .

I told you before , there were four speciall times in which the heart was taken with Christ . I might adde a fifth , which I hope is our times . — When Christ goes forth in his glory , for the redemption and deliverance of his Church , and punishment of his enemies : Then is the heart taken with him .

1. Taken with his Wisdome . 2. With his Justice . 3. With his Power . 4. With his Mercy and goodness . Which are the visible attributes Christ doth manifest in the deliverance of his Church .

You see this , Isa. 25.9 . when God went forth in his Glory , to deliver his Church , the Saints were taken with him , even to admiration , and speak glorying . Loe , This is our God , wee have waited for him , and hee will save us . This is the Lord ; wee have waited , and will bee glad in his salvation .

Here was a Triumphant song of the Church . This is our God ; This who appears so glorious , so full of Majesty . This , This is our God , not yours . And good reason .

1. Christ never appears in his Glory to his Church ; but hee makes his Church glorious .

You see , when God delivered his Church from Babylon , hee did appear in his Glory . Psal. 102.16 . When the Lord shall build up Zion , hee shall appear in his glory .

And you see , as hee appeared in his Glory , so hee made the Church glorious , Isa. 54.11 , 12 , 13. ( speaking of the same time . ) Behold I will lay thy stones with fair colours , and lay thy foundations with Saphires . I will make thy windows of Agates , and thy gates of Carbuncles , and all thy borders of pleasant stones .

2. Christ now comes in , with the Performance of Promises ; and needs then must he be glorious , and the Church be taken with him .

If Christ were so glorious , when hee made those promises : what is hee , when hee comes in to make good those Promises ? Christ hath reserved abundance of his visible Glory to bee seen by his Church ; now at the end of the World .

Our Fore-Fathers have seen him but an obscured Christ , a persecuted and kept-down Christ . Though glorious , yet humble-glory . But it will not bee long before the Church see him in his Glory , when hee comes to destroy that man of sin with the brightness of his comming .

Blessed bee God for what our eyes see . Let us follow him with admiration with the Church . This is our God ; follow with spiritual triumph . This is our God . And let our hearts bee taken with his goings forth ; who is set forth in his glory now to redeem , and to deliver his Church and People .

A TREATISE OF THE NATURE AND ROYALTIES OF FAITH .

BY SAMVEL BOLTON , D. D. And MASTER of C.C.C.

LONDON : Printed by Robert Ibbitson , for Thomas Parkhurst , and are to be sold at his Shop over against the Great Conduit in Cheapside , 1656.

A TREATISE OF THE NATVRE & ROYALTIES OF FAITH . JOHN 3.15 . That whosoever believeth in him , should not perish , but have eternal life .

I Have intended ( with Gods assistance ) to enter upon a Discourse of Faith , which might last till we come to the place , where faith shall be no more . And although my preaching of faith may end before , yet your practising of it must not . The just shall live by faith , and the just must dye in faith .

This Text I have chosen for the foundation of this Discourse : Which , before I come to handle in particular , I shall shew what coherence and dependance it hath with the former words . For which purpose , you must know that this Chapter , from the beginning to Verse 22. contains a discourse between Christ and Nicodemus . In which you may observe , 1. The Occasion of the Discourse . 2. The Discourse it self .

1. The occasion of this Discourse most likely , was a Question put by Nicodemus , which is not here expressed ; but is probably implyed in Verse 3. in that it is said , That Jesus Answered ; and by the Answer , you may guess what the Question was . It may be , such an one as this , What he must do that he might be saved ?

2. We have the Discourse it self : Which was partly continued , and partly interrupted . Continued by Christ , and partly interrupted by Nichodemus , in divers places , by his Objections , Cavils , and fleshly Reasonings .

This Text is a part of Christs continued discourse , and hath special relation to the foregoing verse , As Moses lift up , &c. so must the Son of man be lifted up : Verse 14. That whosoever believeth in him , be he who he will , Jew or Gentile , bond or free , Barbarian , Scythian , &c.

Or be his sins what they will , for nature , never so hainous ; for number , never so many ; for continuance , never so long practised : Yet whosoever believeth , &c. if they believe , they shall be as readily and certainly pardoned and saved , as other less offendors .

Whosoever believeth .

In which words we have , 1. The Promise . 2. The Condition of the Promise .

Or here is 1. An act , Believe . 2. The object , Christ . 3. The Fruit and Benefit that comes in thereby , 1. Negatively , Should not perish . 2. Positively , But have Eternal life .

Now about the Act and the Object , we shall make these two enquiries , before we come to lay down the Conclusion .

1. What act of faith that is , whereby a sinner stands justified before God ?

2. Upon what Object this Act is to be terminated ?

1. For the first , What Act that is ? You must know , that faith in the general consideration , hath divers acts and objects , and that the acts are diversified , according to the diversity of the objects : so many particulars as are recorded in Scripture , so many particular objects ; and accordingly so many particular acts there are of faith in general . But our enquiry is , what is the formal Act and Object of justifying faith ?

Now for the first ; viz. What is the formal Act of Faith ? You must know , that there is much difference amongst Divines about it .

1. Some would have it to be a bare and naked assent to every truth revealed by God . Thus the Papists .

2. Some say it is a firm and radical assent to this great Proposition , That Christ is Messiah and Saviour of the world .

3. Others place it in a receiving of Christ in all his Offices , as a King , Priest , and Prophet .

4. Some in Assurance and Particular Knowledge , or Perswasion that we are in the state of Grace , and have an interest in Christ , &c.

5. Others do place it in rowling our selves upon Christ , and resting in him , when the soul assenting to that great Proposition , that Christ is the Saviour , the Mediator , doth rowl and rest it self upon him , and trusteth in him .

In most of which different opinions , we finde this agreement .

1 That it is an Act of Faith whereby wee are justified , not Faith as an Habit of Grace inherent in us , but Faith as an Act ; not Faith in actu primo as an Habit infused ; but in actu secundo .

2 That it is such an Act as is not wrought out of our selves , or our own Principles , but such as is wrought by the Spirit of Christ , and the mighty Power of God .

3 That it is such an Act as bringeth over the soul to the true object , to Christ , by whom wee are justified .

4 Such an one as all the benefits of Christ do belong unto ; accompany Christ in blood , Christ in water , Christ for Justification , Christ for Sanctification , Christ for Salvation ; in all these there is an exact agreement among them . And therefore although there bee some difference in respect of that formall Act which justifieth ; yet seeing they preach , and cry down themselves , and advance and set up free grace , and mercy , both in the work and fruit of it ; The Papists have no cause to cry us down for dis-agreement , which for their parts , they are like the four winds blowing in the faces of one another in many points , as might easily bee shewed , if here it were pertinent .

Wee know , that while wee are here , differences there will bee , for wee know in part , and prophesy but in part . It were an happy ●hing if wee could bee all of one heart , and all of one mind , but seeing it will not bee . I could wish that although wee bee not all of one mind , yet wee might bee all of one heart , and that difference in judgement , might not breed alienation in affection , especially seeing wee all aime at one thing , one mark , one end . All agree in hoc uno , in this one , to set up Christ , the mercy of God , free grace , and by crying down our selves , and why then should wee not agree amongst our selves ?

And therefore in all these diversities of Judgements concerning the formal Act of Faith , whereby wee stand justified before God . I shall not deal so much in the throwing down of other mens opinions , as in the establishing of mine own .

1 Because I conceive there is little wisdome in it , to uncover the nakedness of our Brethren , by bringing them in , contending with one another .

2 Because I think there is little profit in it , especially in promiscuous Congregations . Such debates being fitter for the Schools than for the Pulpit . Polemical and Controversal points may beget Notion , little Motion ; fill our heads with Notions , but not our hearts with sanctifyed affections . And therefore I will break my self in as plain and modest a manner as I can ; amongst all these differences to declare what I adhear to , and to establish it by some Scriptures , and so passe it .

Now then I conceive that that formal act of Faith whereby wee are justifyed and instated into Christ , is an Act of Affiance , and recumbency , rowling resting , trusting or Christ for Justification , and consequently for salvation .

For the proof whereof wee are to observe , that the words both in the Old and New Testament , by which the Act of Faith is expressed , do import such an act as this .

In the Old Testament wee meet with three words especially which import this act of Faith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which being referred to Christ , do express that Act whereby wee are justified .

1 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the first of them , as Rabbi Kimchi observeth , doth primitively and properly signifie to retire into some safe place for harbour or shelter ; So Judg. 9.15 . come , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( saith the Bramble ) shelter or cover you under my shadow , and the Prophet useth the same word , Psal. 57.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 my soul trusteth in thee , I will retire my self under the shadow of thy wings , and so it being referred to Christ , betokeneth that Act , whereby wee do betake our selves to him as to our Sanctuary , where wee may bee preserved in safety from the tempest of Gods displeasure , and so Psal. 2.12 . when his wrath is kindled , yea but a little , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Blessed are all they that put their trust in him , or that retire themselves to him ; upon which place Junius noteth , that that retyring unto God , which is affirmed to bee the cause of our blessedness , is no other than sincere Faith , and what act of it , but this of affiance ?

2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The second word in the Old Testament signifieth to rowle ; and being joyned with the Praeposition 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth to devolve and rowle something on another , as Psal. 37.5 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rowle thy way upon the Lord , and trust in him , &c. and Prov. 16.3 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rowle thy works upon the Lord , and thy thoughts shall bee established , agreeable to which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , cast thy burden upon the Lord , &c. And this word applyed to Christ , imports that Act , whereby , being laden with sin , and seeking ease , wee at last discharge our load , and cast it upon Christ .

3 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The third word signifieth , to put confidence , trust and affiance in any thing or person ; so as securely to lean and rest upon it . So Isa. 50.10 . hee that walks in darkness , and seeth no light , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 let him trust in the name of the Lord , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and stay or lean upon his God , and Isa. 26.3 . Thou wilt keep him in perfect peace , whose mind 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is staid on thee , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 because hee trusteth in thee ; which word in the matter of Justification , designeth that Act , whereby , finding and feeling our own weakness , as unable to support our selves , wee do lean and rest on Christ , as David , Psal. 28.7 . The Lord is my strength , and my shield , my heart 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 trusted in him , and I am helped , &c.

And to these words in the Old Testament , wee may adde those forms of words in the New , and so wee shall finde that what in the Old is expressed by some one of these words , is in the New expressed by beleeving in and upon . To instance in a few ,

We trust in the name of his Holiness , saith the Old Testament , Psal. 33.21 . and , He that believeth in his name , saith the New , John 1.12 , 13.

Trust in the Lord with thy whole heart , saith the Old , Prov. 3.5 . If thou believest with thy whole heart , saith the New , Acts 8.34 , 37.

In thee , O Lord , have I trusted , let me not be confounded , saith the Old , Psal. 31.1 . & 25.2 . and , He that believeth on him shall not be ashamed , saith the New , Rom. 10.11 . So that you see , that to Trust , and to Believe , are Synonima , import the same things ; though they differ in name , yet not in nature : He that Trusteth Believeth , and he that Believeth Trusteth .

In which sense we have the phrases of believing in or upon , 1 Pet. 2.6 . Behold , I lay in Sion a chief corner stone , and he that believeth on him shall not be confounded : Where , by believing on him , cannot be meant any thing , but a laying and building our selves upon Christ as the foundation , that we may be made a spiritual house ; as you have it in Verse 4 , 5. the like we have , Rom. 10.10.11 . He that believeth on him : and so , 2 Tim. 1.12 . For I know in whom I have believed , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Whence it is apparent , that to believe in God , is as much as to commit our selves to his trust : for so it there followeth , I am perswaded , that he is able to keep that which I have committed unto him , or deposited with him , or delivered up unto his keeping to that day , that is , his soul to everlasting life : So that we see , that to believe in Christ , is with confidence and trust to rely upon him . And thus much for the formal act of faith .

2. For the formal object of faith , and that not of faith at large , for so the word of God is the objectum adaequatum of it ; but as it is particularly justifying faith , quatenus justificat , as it properly justifieth ; which is not the believing of every truth of God , but that onely which by way of eminency , is called , The Truth , that is , Christ himself , with all his merits , John 14.6 . and so here in the Text , He that believeth in him : Hence justifying faith , is often called the Faith of Christ , because he is the proper object of it , Rom. 3 : 22 26. Gal. 2.16.20 . And faith in Christ , Acts 20.21 . and Faith in the blood of Christ : Whence I thus argue :

That Object to the Belief , of which justification and salvation is promised , that is the Object of justifying faith .

But to believe in Christ , is Justification and Salvation promised :

Therefore Christ is the object of justifying faith .

Thus , as briefly as I could , having shewed what is the formal both act and object of justifying faith , I shall now lay down this one Conclusion .

Doct. That the great thing which is required at our hands for Justification and Salvation , is beleeving in Christ . Hee that beleeves shall bee saved .

In the prosecution of this , wee will shew , 1 What Faith is . 2 That Faith is the great requisite . 3 Why God hath made choice of this to bee the instrument of Justification . 4 How Faith doth justifie , whether formally , or instrumentally . 5 What bee the Royalties of Faith .

1 What Faith is . For the first , What Faith is , Wee will not define the habit of Faith , but the Act of Faith , nor every Act , but that only which justifieth . Now according to the diversity of opinions herein , such is the diversity of Definitions .

They who hold the Assent to bee the Act of Justifying Faith , define it to bee a firm and willing Assent to the truth of God in generall , and to this truth in particular , that Christ is the Messiah and Saviour of the World . They who hold it to bee a receiving of Christ , define it to bee such an Act , as whereby wee receive Christ in all his offices .

But not to trouble you with these . That which I will give you is this .

Definition . Faith is an Act of a regenerate person , whereby knowing , and assenting unto the Promises of God , and to this Truth in particular , that Christ is the Messiah or Saviour of the World , doth rest upon him for Justification , Sanctification , and consequently for Salvation .

Now to explain this Definition .

1 I say , that Faith is an Act ; for wee speak not of Faith in actu primo , as an habit infused , and implanted in us , but in actu secundo , as an Act whereby wee are justified , for wee are not justified by Faith as an habit , or as a grace inherent in us , but ( as I said ) by Faith as an Act , as it goeth over to Christ ; as wee see here the Promise is not made to the Habit , but to the Act of Faith . Hee that beleeveth , &c. That is the first , I call it an Act ,

2 The subject person , so it is said to bee an Act of a regenerate person , a man universally sanctified , regenerated and born again ; for take Faith which way you please , for the Act or for the Habit , neither of them are before Regeneration .

1 The Act of Faith , that is not before the Habit of Faith ; a thing must bee in esse before it can bee in operari , there must bee a Habit of Faith within , before there can bee the exercise of Faith without .

2 And this Habit of Faith is not infused before other graces , it being part of our inherent Sanctification , as infidelity is a part of our corruption , nor is it again infused alone , but together with the rest of the graces of Gods Spirit , by which wee are regenerated . So that Faith is an Act of a regenerated soul .

A man cannot beleeve till his understanding bee enlightened , and his will changed , and this is not before Grace .

Again , to beleeve is an Act of a living man , not of a soul dead in sin , and therefore the soul must first bee indued with the life of Grace , before it can perform this living action .

Indeed we are said to be sanctified by Faith , and so it might seem that our Sanctification were a fruit of Faith , an effect of Faith , but wee are not to understand this as meant of the first work of Sanctification , which is not acquired or put forth by us , but infused by God , together with Faith , as being a part of it : But it is meant of the second or further work of Sanctification , and so Faith sanctifieth us , as it lends a hand to help forward , and to perfect our Sanctification ; for so Faith doth strengthen and increase Grace in us , by drawing down strength and life from Christ daily ; and in this sense , as to their bene or melius esse , all our graces have a kind of dependance upon Faith ; as a Mediatory grace ( as I may say ) as our Mediatour to our Mediatour ; in fetching down influence and strength , for the strengthening and increasing of grace in us .

And therefore by the way , it may bee a good Admonition to you , when you finde any weakness in your love , patience , or in any other grace , still to strengthen and increase Faith ; whereby you may draw down from Christ strength to all the rest .

3 The third thing in the definition expresseth what this formall act is , and here wee have 1 The essentiale Antecedens . 2 The essentiale constituens .

1 The essentiale Antecedens , essentially pre-requisite to the justifying Act , and this is knowing and assenting , which two I might separate for the better discovery of our adversaries error , in their implicit Faith , who hold that it is sufficient for some only to beleeve as the Church beleeveth , although they know not themselves any thing that they beleeve , to maintain which blind Faith , they say that Justifying Faith may bee without knowledge , nay , that it were better to bee defined by ignorance , than by knowledge .

But wee must not stand to answer every thing that commeth in the way , for so wee should stay long enough at the threshold .

I will therefore joyn these two both together , as essentially pre-requisite , whereby wee know and assent to our own miserable estate , the freeness of God promise , and grace which hee hath tendred to the soul in Christ , both essentiall Antecedents to justification , of which some expound that , John 6.40 . every one that seeth the Son and beleeveth on him , shal have everlasting life . Where , by seeing they say is meant Christum praedicatum videre & agnoscere pro filio Dei , to see and acknowledge Christ the Son of God , and Saviour of the World , and indeed this must go before ; It is gradus ad rem ; though not gradus in re , it is a pre-requisite or preparatory to justifying Faith , but it is not justifying Faith ; as in the Generation of a man , the sensitive soul goeth before , and prepareth a fit organ for the infusion of the reasonable soul and yet not the sensitive , but the reasonable soul doth inform ; so in the reparation of man , hystorical faith doth precede , and make way for the inducement of justify●ng Faith , and yet not the former , but this doth justifie ; as Calvin saith , a Vulgar knowledge and assent to truth , doth joyn a man no more to God , than the sight of the Sun doth lift a man to Heaven . Otherwise did this hystoricall assent justyfie , then it as well as Justification should be proper only to the Elect ; so Justification is , Rom. 8.30 . but so is not an hystorical assent , for that Simon Magus had , and other Reprobates may have .

2 Essentiale constituens , or that formal Act whereby wee are justified , and that is rowling or resting our selves upon Christ , or trusting on him , for they are Synonimaes ; expressing the same thing in diverse words .

And that this is the formal Act of justifying Faith , I refer my self and you to what in this kinde was said before . I here only say , that that which is imputed for Righteousness , and by which wee are justified , that is the true and formall Act of justifying Faith .

But such a kind of beleeving is imputed for Righteousness , and is that by which wee are justified ; so saith the Apostle , Rom. 4.5 . to him who beleeveth on him that justifieth the ungodly , his Faith is imputed to him for Righteousness , and Rom. 10.10 , 11. with the heart man beleeveth unto Righteousness , and in the next verse , hee Interpreteth that beleeving , by beleeving on him ; for the Scripture saith , whosoever beleeveth on him , &c.

And therefore wee conclude , so to beleeve is the justifying Act of Faith .

4 The fourth thing in the Definition , is the fruit which cometh in , or the end of this Act , and that is , 1 Next and immediate . Justification and pardon of sin . 2 Mediate . Sanctification and growth in grace . 3 Ultimate . The Perfection of all in Glorification .

But here some may object ,

Object . 1. First , there are many who do trust , and yet are not justified : many who profess that they do this act , but yet live in their sins , as Balaam , &c. Therefore this is not the justifying Act.

Ans. I answer , That although every one say hee trusteth , yet every one doth not truly trust , for there is a double affiance or trust . The one is a slight and superficial affiance , grounded upon no other foundation than a great apprehension , that it is good to bee saved by Christ , but yet so as neither to leave their old course , or imbrace a new . The other is a setled and grounded affiance , and so qualified , as that it is not to bee found in any not truly justified , if it bee , I shall yield the cause .

1. It is a holy Trust : Jude , v. 20. Build up one another in your holy faith ; not as though holiness were required as an ingredient into faith , in the act of Justification , or giving us our first interest in Christ ; but this I mean , by a holy trust , that it is such a trust as is accompanied with holiness in the root , and brings forth works of holiness in the fruit ; such a faith as is accompanied with holiness in the heart , and declared in the holiness of our lives : For although it be fides sola , faith alone which justifieth , and gives us the first interest in Christ ; yet it is not fides quae sola & solitaria , it is not a faith which is alone , but such a faith as is accompanied with holiness in the root , the graces of Gods Spirit , and holiness in the life .

The faith which doth justifie us , is not in formis , but formata ; not a dead faith , but animated and quickned with grace and holiness , the whole man being sanctified .

2. It must be an unfeigned Trust , 1 Tim. 1.5 . 2 Tim. 1.5 . There is a counterfeit and hypocritical Trust , such as never comes to God from love , but for shelter in a storm , Psal. 78.34 , 35 , 36. When he slew them , then they sought him , and yet did but flatter , &c.

Or such a faith it is , that closeth not fully with Christ in all his Offices . They are content to have him as a Saviour , but not for a Lord ; the priviledges and dignities that come in by Christ , they are willing to own , but not the duties and services which he requires . They will commit themselves to Christ to save ; when in trouble , then , Lord help ; but to the Devil to serve , Who is Lord over us ?

Whereas now a true faith , is as careful to do its services , as to partake of its priviledges ; if it throw it self into the arms of Christ , to save it ; it will throw it self at the feet of Christ , to serve him , as Paul , Lord , what wilt thou have me to do ?

3. It must be such a Trust , as ariseth from a believing disposition within : There must be a seed and habit of faith , before there can be an act of faith : Although the acts be discerned before the habits , yet there must be a habit , a believing disposition within , before we can act . I know there are many , who in case of danger , lying upon their death bed , or some present wrack and disquiet , will make shew of doing this act of faith ; but yet wanting this believing disposition within , like Jonahs Gourd , or the untimely fruit of a woman , or the stony ground-seed , having no root , soon withers , decays , and cometh to nothing . God respecteth not the act of faith , if it arise not from a believing disposition within ; but God hath sometimes accepted of the believing disposition and desires of faith , when there hath not been strength enough to erect any vigorous act of believing : I believe , help my unbelief .

4. It must be a perfect Trust , 1 Pet. 1.13 . Trust perfectly in the grace revealed . Perfect , I say , not in respect of the measures and degrees of Trust , there is none such here : But yet perfect in respect of the nature of it ; i. e. there must be a full carrying of the soul over to Christ , and a full rowling and resting on him . It cannot be meant of the perfection of degrees , for there can be no such absolute perfection , to which another degree may not be added ; there is none so perfect in faith , but that he may be more perfect ; none so strong , but that he may be stronger ; although we cannot be more justified to day , than we were yesterday , in the sight of God . For we say , that Gratia remittens or justificans , the justifying grace of God admits of no degrees , is not capable of magis & minus . Yet the assurance of our Justification is , a man may be more assured of his Justification to day , than he was yesterday .

As justifying faith doth imply imperfection in the subject , so the faith it self , whereby we are justified is imperfect , whilst we are here , in respect of degrees .

But in the nature of it , it must be so perfect , that it carrieth the soul over wholly to Christ alone , resting and rowling on him ; for an imperfect trust in this kinde , is as good as nothing . He that doth not rest the full weight and stress of his soul on Christ , doth nothing for the matter of trust . It is not every faint stirring and moving of the heart , not every incompleat resting , but such a full rest of the soul upon Christ , that if he fails us , we are sunk and undone for ever .

As you know a man is said to lean upon a thing , not when he bears up himself onely by his own feet , but when he rests a great part , if not the whole weight of his body , upon some thing or person else , so that if it fail , he falleth : so thus it is to lean , to rest upon Christ , to commit the whole weight and stress of our souls to him , that if he fail me , I am undone , I am lost for ever , I see I am in a miserable condition , I see he is an all-sufficient Saviour , I see that there is nothing but death in me , I see there is life enough in him , and he invites me to come over to him , he intreats , beseecheth , promiseth , and therefore I will go over to him , I will cast my self wholly on him , I will look no other way , therewill I trust , and if I perish , I perish : I will dye in his arms , I will dye believing . This indeed is that great act of faith , which entituleth us to Christ , and gives us an interest in him ; even in the dusk of the morning the soul hath an interest . And therefore on the contrary , there is no readier way to be mistaken , and so to miscarry , than to trust equally to two stays , to trust to Christ , and to trust to our selves too . As there is no way whereby a man is likelier to fall , than to trust equally to two boughs , whereof the one is sound , and the other rotten ; whereof if one break , it is as bad as if both did , the man is sure to come to the ground ; whereas had he pitched his whole weight on the sound one onely , he had been born up . So here , in leaning both on Christ and our selves ; whereas if we commit our souls , and all their burdens to Christ onely , if we fail , he sinks with us : We are sure to be upheld , the Promise , Covenant , the Oath of Christ , even Christ himself , and all would sink , if we fail .

If thy trust be thus qualified , I pronounce thee a justified person ; no soul ever miscarried in a trusting way , it is such an act as doth ingage all the Attributes of God , his Justice , Truth , Mercy , Power , and all to do us good .

Object . 2. But I have put forth this act of faith , and yet , alas , I am not justified .

Answ. Thou sayest thou puts forth this act of faith , and thus qualified , and yet thou sayest thou art not justified . How knowest thou that ? Thou sayest thou art not , because thou dost not know thou art , I know that will be the next . For thus poor hearts reason to their own discouragement . I want assurance of Justification , therefore I am not justified ; I want that inward peace , and therefore fear my peace is not made with God . Though there be nothing more clear than this , that a man may have peace with God , and yet want the peace of this in himself ; it is possible for a man to be justified , and yet want assurance of it within . Affiance , doth justifie in the Court of God ; Assurance justifieth in the Court of Conscience ; to be justified is one thing , to be assured is another .

In the object all is sure , in the subject there may be much uncertainty : It is possible for a man to put forth the act of faith , yea , and to continue in so doing , and yet walk without peace , and apprehensions of his own safety ; thy condition may be safe in the promise to the eye of faith , though not to thy self in the evidence of sense . Thy condition may be safe and secure , although thou for the present dost not apprehend thy own safety , or the security of it . It is secure in the promise , in respect of God ; though stormy and troubled to sense , in respect of our selves .

Thou must not therefore look for a clear day , and that the shower be over , as soon as thou hast taken shelter ; nor for a calm , so soon as thou hast cast anchor : but thou must abide under the shelter , and ride at anchor , till the shower and storm be over , and wait till times of refreshment shall come from the presence of the Lord .

Godly security , and apprehensions of safety , do not ever presently attend the act of faith at the heels . Thou must stay the Lords leisure , and wait till all clouds and storms be blown over , till all doubts and fears shall vanish , Psal 57.1 .

Light is sowen for the righteous , and joy for the upright in heart : but , with the Husbandman , we must wait in patience , till the corn come up , and the crop come in .

The storm doth not cease , as soon as the ship-man hath cast anchor , the winds then may yet blow , and the tempest may be as strong , nay , it may be stronger than before ; but the rock to which thou art fastned is sure , or if thy anchor hold , all is sure . Nothing shall hinder safety , though something may interrupt thy security to thine own apprehension .

To trust is the act of faith , but apprehended security is the fruit of believing , and therefore cometh not till afterward , it may be some moneths , may be some years , after long experience . Nay , it is not an inseparable fruit of believing , I mean , thy apprehended security is not : thou maist possibly never in this life reach the apprehensions of thy security , and yet thy condition may be secure . It is secure ( as I said ) in the promise , though not to sense , if thou dyest whilst thou ridest at Anchor , having thrown it out , and fastned it on Christ ; yet thou dyest in the ship , and not in the sea ; thou dyest in the Covenant of Peace , and there is safety , though the storm in this world may never cease . That which I would commend to thee , is to be much in self-purging , self-humbling , self-examination , trust much , and stedfastly to the end . Do as they did in that great storm , when neither Sun nor Stars were seen for many days , cast out anchor , and wish for day ; nay , cast out two anchors ( that is safest in a tempestuous night ) trust and pray , that God would break into thy soul with a calm morning light ; and mean while wait , and say , When will the day break , and these shadows , this darkness , this tempest fly away . My soul , wait thou onely upon God , for my expectation is from him , Psal. 62.5 .

Object . 3. But ( say some ) To believe is an act of the understanding , and is nothing else , but an Assent to the truth of Divine Revelations ; which is expressed in Scripture , By receiving of Christ , John 1.12 — To as many as received him , to them he gave power to become the sons of God : even to as many as believe in his name . Where receiving of Christ ( which , say they , is An act of the understanding assenting to this truth , That Christ is the Messias , and Saviour of the world ) is made all one with Believing . And so , Isa. 53.11 — By his knowledge ( Notitiâ sui , not , suâ : ) By the knowledge of him , shall my righteous servant justifie many : which knowing is an act of the understanding also .

The like , John 17.3 — This is life Eternal , To know thee , &c. All which places do report thus much , That Faith is an act of the understanding , not of the will . And to this they alledge the testimony of the Greek Fathers ; which make Faith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : An undoubted Assent to the Doctrine of Salvation ; and to this Proposition in particular , That Christ is the Messiah . So that by all this , it is clear ( to them ) that Faith is an act of the understanding , not of the will : But now Trust is an act of the will , and therefore cannot be the formal act of justifying Faith .

Answ. Now , for Answer of this , we must know , that

1. To Believe : In the general , is no more , than to assent to the truth of a Proposition for the Authority of the Speaker . It is no more than An act of the understanding , whereby we Assent to the truth of Divine Revelations .

But we speak not of Faith in general , but of justifying Faith , of that formal act of Faith , whereby we stand justified before God . And here we say , that — Faith is not an act of the understanding onely , but of the will also .

The first : It is Too Low : Non pertingit ad justificationem ; as one saith , It reacheth not so high as Justification .

The second , Brings the Soul over to Christ , by an act of Trust , whereby a man is justified .

By the first , we do but Discover the Justifying-Cause , the Founain of Life , Christ himself .

By the latter , we Throw our selves into this Fountain , In ipsum quasi totos nos immergimus . and draw water of life from him .

Hence one , None can be justified , but by union with Christ ; Nullus potest justificari nisi per unionem ad Christum . Durand . and the first union is by Faith .

By what Faith ? The Speculative act of Faith ?

No sure : This doth no more unite the soul to Christ , than the sight of the Sun , doth draw a man up to heaven .

By what Faith then ? But by this act of Trusting , Resting , Leaning , &c.

Hence Augustine — To believe in Christ , Credere in Deum , est credendo , in Deum ire . is by believing to go into Christ , and to be incorporate into his body ; which the Papists themselves will not say , is done By a bare act of the understanding .

And therefore to pass this , and come to the places alledged : Where the first is ,

1 John 1.12 — As many as received him , to them he gave power , &c. where , say they , by Receiving , is meant no more but An act of the understanding , whereby they assented to this , That he was the Messias .

For answer to this place , we say , That this word Receiving , doth not onely denote the understanding , but implies the will also . Which will appear by this one Reason , among many .

That Receiving is to be understood , which is opposed to the Jews not receiving of him . For , having said in Verse 11 — He came to his own , and his own received him not . Immediately is added — But as many as did receive him , to them he gave power to become the sons of God : So that the matter of Inquiry will be , How the Jews did not receive him .

Was it then onely in this , Their not assenting that he was the Messias ? or , Rejecting him , and Refusing him for a Saviour ?

It could not be the former , Their non-assenting to the truth of this ; That he was the Messias : Though it was the ground why Sundry did not receive him ; yet it was not the ground , why all did not receive him .

For we read , There were divers of the Scribes , and Pharisees , and Priests , who knew right well , that he was The Christ : For so much do the Husbandmen themselves confess , in the Parable , as Christ brings them in ( Mat. 21.38 . ) saying — This is the Heir , come , let us kill him , and seize upon his inheritance .

And how could our Saviour justly charge them with the Sin against the Holy Ghost , unless they had known him to be the Messias ? Mat. 12.32 . and wilfully rejected him against knowledge and conscience ?

And how can any be said , To make shipwrack of Faith , which yet the Scripture saith some have done ? 1 Tim. 1.19 . unless you will say , A man made shipwrack of that he never had ; except he do historically believe , as Simon Magus , and others did ; who did not feign a Faith in words , as Calvin saith ; but being overcome with the Majestie of the Gospel , did in a sort ( sc. historically ) believe and acknowledge Christ the Author of Life and Salvation .

Nay , and if man did not Historically believe , then all the sins committed against the Gospel , were only sins of Ignorance , and not against Knowledge . So that there were no sins in the Gospel against Knowledge : Nor , Now neither ; if this bee granted .

And therefore , as their Non-Receiving of him , was not so much an Act of the Understanding , whereby they Assented not to this , That CHRIST was the Messiah : But rather an Act of the Will , whereby they refused him to bee their Saviour . As you see plainly exprest by CHRIST , Luk. 19.14 . — wee will not have this man to reign over us . So Mat. 23.37 .

So that their Receiving of him was not a bare Act of the Understanding , whereby they Assented to this , That CHRIST was the Saviour : But an act of the Will , whereby they chose him , embraced him , rested and trusted upon him as a Saviour .

And therefore , seeing this Act of Receiving of CHRIST , is not an act of the Understanding ; but an act of the Will imbracing him , trusting on him : And that this Receiving is Beleeving , as the Evangelist saith .

Therefore To beleeve is to trust .

To the other places , Isa. 53.11 . & John 17.3 . where Faith seems to bee an act of the Understanding . As — By his Knowledge shall hee justifie many . And — This is eternal life . To know thee , &c.

Wee are to understand them Senechdochically : where part is set down for the whole : The whole nature of Faith being implied in those Phrases .

These Phrases are Hebraismes : In which language , words of Knowledge and Sense , do imply the Will and Affections . They do not only signifie the Act of the mind and Sense , but imply the Will and affections too .

As you see , Psal. 1.6 . — The Lord knoweth the way of the Righteous ; That is , The Lord loveth , The Lord approveth of the way of the Righteous .

So where it is said . — Depart from mee , I know you not . That is , I love you not ; I allow not of you ; I approve you not .

And so may that place in Isa. 53.11 . bee interpreted . Non solum agnitionem Personae , & beneficiorum Christi significat ; sed etiam Fiduciam quiescentem in Christi . It doth not only signifie the knowledge of the person , and benefits of Christ ; but resting and trusting upon them ; Such a Knowledge of Christ , as is mingled with Faith , and works our Wills to accept of CHRIST , to trust in him . CHRIST , being So known , ( as to bee Embraced , Rested upon , Trusted upon ) shall justifie many . Hee speaks of such a Knowledge of CHRIST as is joyned with Faith .

And , to the Testimony of the Fathers alledged . As wee will not Resolve our Faith into the Authority of any , though never so eminent in the Church : So , No Authority shall bear us down in this matter , if it bee not Consentaneous , and Agreeable to the Word of Truth . It is no matter what others have taught before us , Nil refert quid hic , aut ille ante nos docuerit ; sed quid is , qui ante omnes est , CHRISTUS . Ciprian . but what CHRIST himself ( who was before all ) hath taught , who is Truth himself .

So that , seeing this is not manifested , I might refel them with the same ease , as they are alledged .

But , seeing Authority is stood upon ; And I reverence Authority , when it is with God .

And that Authority doth make Faith nothing , but An Act of the Understanding , whereby wee assent .

Wee will in the same way overthrow that , by setting Authority against Authority ; Weight against Weight : That , if nothing will bee said for us ? so nothing may bee said against us . One may balance the other ; if not weigh it down .

Now , that it is An Act of the Will also , let us hear Augustine . — Fides sine Voluntate non potest esse . Et Fides in Credentium Voluntate consistit : Faith lyes in the Will. Again . — Voluntate utique credimus : Verily wee beleeve with the Will. Credere non potest , nisi Volens . August . upon John 6.44 . God makes a man willing before hee can beleeve . A man may receive the Sacrament against his Will ; pray against his Will. But hee cannot beleeve against his Will , said Augustine .

Another , — It were not Vertuous to beleeve , if it were not voluntary . — Ipsum velle credere , est essentiale Fidei ? To beleeve willingly , is essential to Faith .

Another upon Rom. 10. — With the heart man beleeves ; upon which hee saith — Signantèr dicit , Corde creditur ; id est Voluntate : Hee saith remarkably , man beleeves with the heart , that is , with the Will .

To these I might alledge many more . But these shall suffice . By which you see , That Authority is more for us , than against us .

But , leaving the Contestation , wee will come to the Issue , and conclude this .

And , To speak what I think . I conceive , that to beleeve , is not an Act of the Will only : Nor an Act of the Understanding only : But

An Act of the whole Soul .

It is so an Act of the Will , as the Understanding is folded up in it : and so an Act of the Understanding , as that the Will and Affections are joyned with it .

Hence , by some it 's call'd ( Actus Complicatus ) An Act , wherein many Acts are folded up ? An Act of the Understanding , An Act of the Will .

And ' its not Absurd to mee , but very fit to say , That That Act whereby the whole Soul is justified , pardoned , purified ; is an Act of the whole Soul .

As the Apostle saith . — With the Heart man beleeveth to Righteousness . So that , In Intellectu habet Initium ; In Voluntate Complementum : It begins in the Understanding ; It is compleat in the Will and Affections .

All that I know of moment against this , will bee this , That wee shall seat Faith in diverse faculties ; which is improper .

Now , for the Answer , or removing this , wee say

1 That Distinction of Faculties is a Philosophical Opinion ; and not received by all . So that the Will and the Understanding are two distinct Faculties , is an Opinion not received by all . Many there are that make them more Notional than Real : As the East , West , North and South in the Heavens . Not that there are such things , but that such things are feigned , for our clearer Understanding .

It is thought by many of good worth , that Anima intelligit in intellectu : Eligit in Voluntate , &c. That there 's no such distinction of Faculties : But that the same Soul doth Understand in the Understanding : Will in the Will : Doth Understand , Will , Love , and do all .

And there 's Scripture for it , where wee read all these Acts attributed to the Soul it self : As namely an Understanding Heart , A willing mind , &c. And therefore seeing it is a bare Philosophical Opinion , and not received by All , This will not overthrow , nor strengthen any Divine Truths .

2 Though this were true , That there were distinction of Faculties : yet , I say , Making of Faith an Act of the whole Soul , of the Understanding , Will and Affections : There 's no Necessity will follow thereupon , of planting it in diverse and distinct Faculties .

Why may it not bee Planted and Subjected in the Heart ? which is the proper seat of Faith , as well as of other Graces .

As others , who have made The Formall Act of Faith , a willing Assent , which is both An Act of the Will and Understanding ; to avoid the seating of the Habit in diverse Faculties , have placed it in the Mind ; which , ( say they ) comprehends the Understanding and the Will :

So wee here ; To avoid the like , do seat it more properly in the Heart . And therefore that absurdity of seating Faith in diverse Faculties will not follow on us ; Though wee say , That this Act of Faith , whereby wee are justified , Bee such an Act , wherin many other Acts are folded up : The Understanding assenting , The Will trusting , &c.

Object. 4 But to believe , is to bee assured . And therefore it is not to trust .

Ans. I say , That to beleeve , is not to bee assured . And to bee assured , is not to beleeve . Faith is not Assurance ; Nor is Assurance Faith , as many have held .

I will not trouble you with the Controversie ; only I will infer these things .

1 If Assurance were the Act of Faith , whereby wee are justified : Then where there 's no Assurance , there 's no Faith . This were an hard Consequent . Nay , then , Whoever lives and dyes without Assurance , cannot bee saved . They who live and dye without Faith cannot bee saved , And if Faith were Assurance : Then , Whoever lived and dyed without Assurance could not bee saved : Which far bee it from mee to hold .

2 That which is a Consequent of justifying Faith , is not Justifying Faith . This is plain .

But Assurance is a Consequent of Justifying Faith . It is that , which follows it , 1 Sometimes in order of Time . 2 Alwayes in order of Nature .

1 Sometimes in order of Time , 1 John 5.13 . — These things have I written unto you , that beleeve on the Name of the Son of God , that you might know , that you have Eternal life : where you see Beleeving goes before , and Knowing or Assurance follows after . It is not contemporary with Faith , but follows it .

2 Alwayes in order of Nature . As wee say , The Truth of a Proposition is ever in order of Nature , before the Knowledge of the Truth of it , Things must bee in Esse , before they can bee in Cognosci : Things must Bee , before they can bee known to Bee : So there must bee pardon of sins , before there can bee Assurance of pardon . A man must bee Justified , before hee can bee assured hee is Justified . Justification must needs go before the Apprehension of Justification .

Now , that which apprehends Justification , is not Justifying Faith , but follows , it : For Apprehension follows Justification . No man can truly apprehend himself to bee Justified , till hee bee Justified .

But Justifying Faith is in nature before Justification .

And therefore ; unless wee should say , that That which follows , is That which goes before ; wee cannot say , that that which apprehends Justification , is Justification : And by Consequence , Assurance is not that Faith which Justifies .

3 Again . If to beleeve were to bee assured that wee are Justified , and our sins pardoned : Then it will follow ; God commands us to beleeve an untruth .

Why , How will that follow ?

Thus , Because God commands every one to beleeve , 1 Joh. 3.23 . — This is his Commandement , that wee beleeve on the name of his Son JESUS CHRIST .

Now , If to beleeve were to bee assured , wee are Justified , and our sins pardoned : Then God commands to beleeve an untruth : That our sins are pardoned , before they are pardoned : That wee are Justified , before wee are Justified .

Nay , Such as are Reprobates , and shall never bee pardoned : If to beleeve , were to bee assured of pardon ; Then , I say , God commands them to bee assured of pardon : And so commands to beleeve a lye , an untruth .

There is 1 The Act of Faith , and 2 The Fruit of Faith .

The Act of Faith is , To cast our selves on CHRIST , to rest , to trust on him .

The Fruit of Faith , is Justification , pardon of sin , Reconciliation .

Now God commands no man to beleeve the Fruit of Faith , untill hee hath done the Act of Faith . Hee commands no man to beleeve hee hath an interest in the Promise , till hee hath performed the condition of the Promise .

The Promise runs upon this condition . Hee that beleeves , shall receive remission of sins , Act. 10.43 . Act. 16.31 .

To the first Act of Faith , All men indeed are tyed under pain of damnation , Mar. 16.16 . Joh. 3.18 . The World shall bee condemned for unbelief . And there 's no condemnation , but upon breach of some Commandement . And therefore all men are tyed to do the first Act.

But now to the latter , none are tyed , but such as have done the former .

The first is the condition of the Promise : or , The Duty . The second is the Benefit , or Fruit of the Promise .

So that wee conclude this : That

Assurance is not the Act of Faith whereby wee are justified before God : But yet , That whereby wee are justified in our selves : in the Court of Conscience .

Wee are said to bee Justified in three Courts .

1 In foro Dei : In Gods Court. 2 In foro Conscientiae : in Court of Conscience . 3 In foro Communi : In the Court of men .

1 In the Court of God ; It is not Assurance : But Faith , Affiance , trust , that doth Justifie .

2 In the Court of Conscience ; It is not Faith , but Assurance which Justifies . Where the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or first Proposition is the undoubted Word of God , — hee that beeleves shall bee saved . The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Assumption is the Testimony of our own spirit , with that word . The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : is the verdict , and Testimony of the SPIRIT of God , testifying with our spirit , according to the word , whereby wee have Assurance .

In the Court of men : It is nor Faith , nor Assurance , that Justifies ; but works .

Object. 5 But you will say . If Assurance bee not the Act whereby wee are justified , Because it is a Fruit of Justifying Faith : Much less can Trust bee the Act of it , because it is the Fruit of Assurance .

That , which is the Fruit of Assurance , cannot bee the Act of Justifying Faith .

But this Trust and Affiance is a fruit of Assurance ; Assurance is the cause , and works Affiance as the Effect .

Therefore Trust or Affiance , cannot bee the Act of Justifying Faith .

Answ. Assurance is twofold , 1 Principiorum ; of Principles . 2 Conclusionum ; of Conclusions .

The first ; The Assurance of Principles is no more but such a grounded , undoubted Assurance as Beleeves the main Proposition of the Gospel : as , — Hee that beleeves shall bee saved .

The second ; The Assurance of Conclusions , is such an Assurance as is necessarily deduced from the word , by Application , in a practical Syllogism ; after this manner .

Hee that beleeveth shall bee saved . But I beleeve . Therefore I shall bee saved . The first is , The Assurance of the Object . The second is , The Assurance of the Subject . The first , Of the thing beleeved . The second , Of the Beleever ,

The first is , The Assurance of the general Proposition — whoever beleeves shall bee saved ; which is called — ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2 Col. 2. The full Assurance of Understanding , or Knowledge , which is the Plerophory of Assent to the Truth of the Gospel , touching CHRIST a Saviour .

The second is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Assurance of Faith , Heb. 10.22 . And that is , when wee are assured , CHRIST is OUR SAVIOUR .

The first goes before the Act of Trust .

The second follows the Act of Trust .

And this Act of trusting and resting upon CHRIST , is the ground of such Assurance ,

Object . But you will say . How shall wee rest upon CHRIST for Salvation , unless wee bee first assured of Salvation by him ?

Answ. Indeed , unless wee know CHRIST to bee the only Saviour , wee cannot rest upon him for Salvation . But to say , A man cannot rest upon him for Justification and Salvation , except hee know hee is already Justified , and shall bee saved : I see little sense for that .

May not a man trust upon his friend , who hath ingaged himself , and promised to do such a thing for him , untill hee knows it were already done for him ? So here . May not the Soul rest upon CHRIST , who hath promised pardon and forgiveness to them that trust on him , except it first knew , that CHRIST had already pardoned , and forgiven him ?

The ground of this mistake , I conceive to arise from one of these two grounds .

1 That they take TRUST for ASSURANCE ; or 2 That they take TRUST for a FRUIT of ASSURANCE : And so all one with HOPE .

Now , for the clearing of the first , you must know , that TRUST doth signifie these two things .

1 Ipsum Actum Innitendi ; the very act of leaning , &c. 2 Consequens effectum Fidei ; the consequent Effect of Faith .

1 It signifies that very act of Leaning , Resting , Rowling on CHRIST ; which is properly the act that Justifies .

2 Sometimes it signifies , the consequent Effect of Faith ; as full assurance , and perswasion ; the lively sense of pardon , and remission of sins .

But when wee speak of that act of Trust , which Justifies , wee mean not Trust in this second Acception ; For this is not Justifying Faith : but Fidei Justificantis Filia : the Daughter of Justifying Faith , which comes after much sweat and pains in the work of God , trial and experience of our selves , and truth of our Graces .

But wee speak of Trust in the first Acception ; the resting and rowling of the soul upon CHRIST .

The former wee say is the act of justifying Faith : and propriissimus actus Fidei justificantis : the most proper act of justifying Faith .

The latter wee grant is the fruit of the former Trust , and Assurance ; both set down by the Apostle , 1 Tim. 1.12 . — I Know ( saith the Apostle ) whom I have beleeved : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : whom I have trusted , or committed my soul unto , There is the first act of Faith . — And I am perswaded that hee is able to keep that which I have committed to his trust , to eternal life , There 's the second act of Trust . Hee will bee all this to mee , which I have Trusted to him for .

1. I know ] There was Hystorical Faith , Assent .

2. Whom I have trusted or committed my soul to . There was justifying Faith .

3. I am perswaded . ] There was the fruit of it .

To the first Act there concurs , 1. A discovery of our own emptiness . 2. A Discovery of CHRISTS fulness for Justification . 3. A casting of the Soul upon him , for Justification and Salvation : Going out of our selves , and casting our souls upon Christ .

To the second Act , there is required , 1. Not only a Knowledge , that hee is a Saviour . 2. But also , a Knowledge that hee is My Saviour , upon whom I trust , or I am perswaded of Salvation by .

The second mistake is , That they take Trust for a fruit of Assurance . And so no ore but Hope . Propter Spem Roboratam : for strengthened Hope .

Answ. That this act of Trust , which wee make justifying Faith , is not an act of Hope , but doth differ from Hope , or that affiance which they make Hope strengthened ; In this ,

1. That Hope looks to the end , which is Salvation : But this act of Trust , looks to the Means , which brings to the end , and that is Christ .

2. The act of Hope is to expect : But the act of Trust is to lean , and rest .

3. The Object of Hope is , Bonum Futurum , a Future Good : But the object of Trust is , Bonum Presens , a Present Good .

This act of Trust doth rest upon Christ , Non per modum expectantis ; sed per modum possidentis , not by way of Expectation , but by way of Possession . As — Hee that beleeves in the Son hath life . It is not said , — Hee shall have life ; but — Hee hath life : not in Spe , but in Re ; not in Hope only , but in Hand ; The life of Righteousness , and Justification in Hand : The life of Glory and Salvation in Hope .

And thus much shall serve for the first thing , what Faith is . In which , I hope , most of the controversie is over .

2. Wee now come to the second , That Faith is the only requisite , whereby wee should bee justified , and saved .

I shall not need to stand long on it .

1. Union , and Communion with Christ is requisite to Justification and Salvation . There was no way whereby wee should bee Justified , whereby wee should bee saved : But only by vertue of our Union , and Communion with Christ .

1. No other way , but by vertue of our Union with Christ . In our selves wee were dead Branches , and grew upon a dead stock ; and there was no help , nor hope for us , till wee were cut off from our own stocks : the stock of Nature ; And were ingrafted into Christ , who is the Stock of Life . Hence the Apostle . — Hee that hath the Son hath Life ; and hee that hath not the Son , hath not Life . Hee that is united and ingrafted into Christ , hath Life ; the Life of Justification here ; and shall have the Life of Glorification hereafter . — But hee that hath not the Son — Hee , who is not united to Christ , hath not Life : Nor the Life of Justification here : Nor the Life of Glorification hereafter . So that you see , there is no Hope of Life , or Justification , except wee bee united to Christ ; who hath all Life in him . There 's nothing but death in the World , out of him : And there 's no way to have Union with Christ , but by Faith , which is one bond of our Union with Christ .

It is Faith that unites us to Christ , as Members to the Head . And being Members of Christ , God pardons us .

If a Malefactor had committed treason against a King , and were adjudged to lose his hand , or his eye . If hee could now make his Hand , or his eye which hee were to lose , to become the Hand , or the eye of the Kings Son : Hee should bee spared ; hee should not lose them : They were the hands and the eyes of the Kings Son : And the King would spare them for his Sons sake : So here .

Wee were guilty of Treason ; were condemned to death . Now this is the dexterity of Faith , to make our selves to bee Members of Christ : It is Faith that doth ingraft us into Christ ; whereas before wee grew upon dead stocks : now being ingrafted into the stock of Christ , the stock of Life , wee have Life derived to us .

It is Faith that marries us to Christ ; and being married to him , hee answers all our debts .

It is by Faith wee put on Christ , by Faith wee are built on Christ , as the House on its Foundation .

And therefore , seeing there is no way to bee saved , but by our Union with Christ . And there is no Union but by Faith . Therefore it follows , Faith is the great requisite whereby wee must be saved . That for Union .

2. For our Communion with Christ , Faith is necessary . There is no way to bee saved , but by vertue of communion with the Righteousness of Christ .

1 Not by our own ; any done by us ; or wrought out of our selves . This is too short . — A menstruous ragge . A ragge , and not able to cover us , as a Garment too narrow for us . Wee cannot weave a web of Righteousness of our own , able to cover us ; wee shall but adde sin to sin .

2. Not by Righteousness of Saints , or Angels .

1. Theirs is incommunicable . There 's no way , whereby wee should have communion with it . They are not of our Natures , to wit , the Angels . There must bee an union of Nature , before there can bee communion . Nay : But were it communicable : yet it were insufficient . It is but a finite Righteousness , and therefore not able to answer an infinite debt .

If the least sin did lye upon the back of the tallest Angel in Heaven , it were not enough . All the Righteousness hee hath would not bee enough to save him from Hell . And therefore theirs can do us no good .

To make short of it .

There 's no way to bee justified , and saved , but by Communion with the Righteousness of Christ ; the Righteousness of his active and passive obedience : Obedientia Legis , Obedientia Crucis .

1. The one , In Precium . 2. The other , In Praemium .

By the one , answering Gods condemning Justice .

By the other , answering God commanding Justice .

By the one , satisfying his vindictive Justice , whereby he did bear our scourges .

By the other , answering Gods remunerative Justice , whereby hee did perform our services .

Now there was no way to have Communion with this Righteousness of Christ , but by Faith .

Faith gives us Union with Christ . And by vertue of our Union , wee have Communion with him .

As , by vertue of our Oneness with the first Adam , His sin was made ours : So , by vertue of our Oneness with the second Adam , His Righteousness is made ours .

Faith makes us Members of Christ . Faith unites us to Christ . And , by vertue of our Vnion with him , as the Members with the Head ; wee have derived from him Life and Spirit , Sense and Motion .

Wee have communion with him , In his Wisdome to direct us ; In his Righteousness to justifie us ; In his Holiness to sanctifie us ; In his Redemption to glorifie us . — Christ is made to us Wisdome , Righteousness , Sanctification and Redemption .

Faith ingrafts us into Christ , as the Branch into the Vine . And by vertue of our ingrafture into him , wee draw forth life , strength , and nourishment from him , who is our root .

By Faith wee put on Christ , and so have communion with the Robes of his Righteousness , whereby wee stand justified in Gods sight .

As Jacob got the blessing , by his elder Brothers apparel : So wee by the Robes of Christ , which are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : The Righteousness of Saints .

By Faith wee are married to Christ ; and by vertue of this marriage , wee have communion with all his Riches , as the Wife hath with her Husbands Estate : And Christ hath communion with all our debts .

So that you see ; Faith is that Grace , which gives us union with Christ . And , by vertue of that union with him , we have communion with all of Christ .

It gives us communion with the Righteousness of Christ . Hee is — The Lord our Righteousness . And by Faith , it is as truly ours , to save us ; as his , to glorifie him .

It gives us communion with the Life and Spirit of Christ : with the death and sufferings of Christ ; with the merits and victories of Christ ; with the priviledges and immunities of Christ , as Adoption , Son-ship , &c.

It gives us communion with his Wisdome , to direct us , with his Power , to protect us , with his Mercy ; to save us .

So that , As David said . — God hath sworn in his Holiness — He had made a Promise to him . And therefore hee saith — I will rejoyce . I will divide Shechem , and mete out the Valley of Succoth . Gilead is mine : so the soul may say , God hath said , This Son of mine I have given you , Isa. 9.6 . And therefore Christ is mine .

3. Why God should make choice of this Grace for our Justification ?

Not to say any thing of this , which might bee one Reason . That the Remedy might answer the Fall . The Fall was by unbeleeving . As you see , Hee gave credit to the Serpent , and not to God . So God would make our Recovery by Faith . But this wee pass .

Wee read in Scripture of four grounds , wherefore God made choice of this Grace for the Justification of a sinner .

1. That Justification might bee of Grace , 2. That the Promise might bee sure . 3. That it might bee to all the seed . 4. That no man might boast .

The three former you shall read , Rom. 4.16 . The last , Ephes. 2.9 .

1. For the first . God made choice of this , that wee should have Justification by way of beleeving . That it might bee by Grace . If it had been by any other way ; by reason of any thing wrought in us , or by us ; If it had been by Desert , not of Grace ; of Wages , not of Mercy ; of Debt , not of Favour : If God had promised Justification upon any work of ours ; had told us , wee must bring so much Humiliation , so much Repentance , so much brokenness of Spirit , so much Grace , so many Prayers , Alms-deeds : and then wee should bee justified : It had not then been of Grace , not of Free-Mercy .

And therefore God , For the advancement of his Free-Grace and Mercy , that wee might cry out with them in Zach. 4.7 . — Grace , Grace . That wee might see , admire , adore , the Riches of his Grace , The height , and depth , and breadth and length of his Free-Mercy . Therefore hath God chose this way for the Justification of a sinner .

2. That the Promise might bee sure . If it had been any other way , the Promise could not have been sure .

That which makes the Promise sure , is this .

1. That it is not founded upon any thing in us . If it were , it could never bee sure . If there were any thing besides the breast of God to bee a bottom and foundation for the Promise ; It could never bee sure .

2. That it is not performed , nor contrived for any thing done by us ; but out of his Free-Mercy and Love . If indeed , there had been any thing in us , which should have been the ground of the performance of this Promise to us : wee had been lost long ago .

If God had put us upon the condition of Obedience ; and had given us Grace , as hee did Adam : yet the Law is strict , requiring an exact , Personal , Universal , and constant obedience : And every failing would have lost us , undone us for ever .

But now , When our Righteousness is in Christ ; A Righteousness not wrought by us , but wrought by Christ himself ; And freely given to us upon the alone condition of Faith . This makes our condition sure .

3. That the Promise might bee to all the seed , not to them of the Law only ; but to them who were strangers to the Law of God .

God had made a promise to bee the Father of Abraham , and of his seed .

Now this Promise could not have belonged unto us , If God had not provided a way , that wee might bee of his seed . Now , according to the flesh , this was impossible : That wee should bee of Abrahams seed : and therefore by consequence , wee could have had no interest in this Promise .

And therefore God hath made Faith to bee that Grace , which makes us spiritually to bee the Seed of Abraham ; that so the Promise might belong to us .

If God had made the Law the condition of the Promise : Or , if hee had made the Law and Faith together : yet then wee had never come to bee of Abrahams Seed : Because wee were not under the Law .

But God having made Faith the Grace , which doth make us the Children of Abraham . Hence is the Promise to us , as to his seed : not to that part which is of the Law ; but to that part which is of the Faith of Abraham — who is the Father of all that beleeve .

Though wee are never so far from the Law , and the kindred of Abraham in the flesh , yet God hath provided security for us , that wee might bee his Children , and bee inheritors in the Promise , which is , by Faith .

Therefore God chose Faith , that the Promise might bee to all the Seed , not to the flesh only ; for then wee should not bee of his seed ; but to the Spirit .

4. The fourth Reason is , Ephes. 2.9 . That no man might boast ; That is , That no man might have cause to glory in himself , or rejoyce in himself .

Now , if it had been by any other way , by any thing done by us ; wee should have gloried . And therefore God chose this way , that wee might glory alone in him , 1 Cor. 1.30 , 31. — That no flesh might glory in his presence : Christ is made Wisdome , Righteousnes , Sanctification and Redemption , that hee that glories , might glory in the Lord , Isa. 45.24 , 25. — In mee you shall have Righteousness and strength , and in mee you shall glory .

God is exceeding chary of his Glory . As in our Salvation , hee aimed at the manifestation of his Glory : So hee hath had care to bring it about in such a way wherein there may bee the Preservation of his Glory .

Now , if God had pitcht it in any other way , than in the way of Beleeving , his Glory could not have been preserved : wee would have been sharers with God ; wee should have divided the spoils of Glory with him .

And therefore God chose this , which is

A mean Grace in it self . And so his Glory shall not bee obscured , but more perspicuous , as 1 Cor. 1.

Nay , such a Grace , as doth throw a man out of himself : empties a man of himself , and casts him upon another . It is such a Grace , as makes the Soul all in another ; nothing in it self : Rich in another , poor in it self ; found in another , lost in it self : Saved by another , damned by it self . — I live ( saith Paul ) yet not I , but Christ in mee . I live by the Faith of the Son of God , or Faith in the Son of God , Gal. 2.20 .

It is such a Grace as makes a man stand upon anothers bottom : live by anothers life : Rich by anothers riches : cloathed by anothers Apparel : fed by anothers meat . A poor beggarly grace in it self . And therefore God chose this .

It is such a Grace , as gives God all the Glory : As it was said of Abraham — Hee gave glory to God by beleeving , Rom. 4. Hee gave glory to his Truth , to his Power , to his Wisdome , to his Mercy : So this Grace in the Justification of a sinner , it gives God all the glory , it robs him not of any peece of Glory , it gives him the glory of his Mercy , of his Truth , — Hee that beleeves , puts to his seal , that God is true . It sets up God , makes him Alpha and Omega , the beginner and finisher of all . And therefore it being a Grace that honours God above all , therefore God honours it above all other , making it the Instrument of Justification .

And therefore , my Brethren , if ever you would have pardon from him , give him the glory of his own Free-Grace .

Here is the controversie between God and man , to this day . God is willing to save us , if wee will give him his Glory : But our proud hearts will not yeeld to that , That God should bee all in all .

Every man would willingly bee something in himself , stand upon his own bottom . God is willing to give us a Righteousness wrought out for us : But wee would have a Righteousness of our own making . Wee love the Spiders motto . — Mihi soli debeo . To owe nothing to any , but to our selves .

Wee are too like that proud Papist , who said , — Hee would not have Heaven Gratis , wee would merit it .

God is willing to give us objective worthiness , worthiness in another , in Christ . But wee would have subjective worthiness : A worth in our selves . But this will not bee allowed . God will have us poor in our selves , empty in our selves , cast out of our selves , unbottomed of our selves . Hee will have us poor , and blind , and naked , before hee will bestow mercy on us .

God will not have us bring our penny to his purchase : One dram to this fulness ; one shred to this garment of Christ . Hee will have it by Faith , that so it might bee of Grace ; that not wee , but hee might have all the Glory .

This is one Reason I am perswaded of the enlargement of our troubles of spirit , and breakings ; Because wee will not let God be all in all : wee will not let God have all the Glory . Glad we should bee , to bee sharers in our own Salvation . Glad , to do something . We would have it of Debt , not of Grace ; of Works , not of Faith ; of Merit , not of Mercy .

God would forgive us our deb●s , but wee would pay them ; wee are loath to bee proclaimed Banckrupts , unable to pay . God would willingly cloathe us , but wee would make a garment of our own .

God would give us Heaven , but wee would deserve it .

God would give us pardon upon beleeving , that so wee might not glory in our selves ; but in him : But wee would have it by way of working . That all , or at least something , might bee attributed to our selves .

But you see , God hath aimed at the Magnifying of his own Glory : and therefore hee hath chosen Faith , to bee the Grace whereby wee should bee Justified . And if ever you would bee justified , if ever you would have Glory , give him Glory .

4. The fourth thing at first propounded to bee cleared , was , How Faith justifieth .

For the clearer answer whereto , wee will lay down these two Distinctions .

1 Faith may be considered ,

1. Either formally , as an inherent Grace of God in us .

2 Or instrumentally , as that whereby wee receive Christ . In the first sense it hath nothing to do with Justification .

The Papist , because wee deny Faith to justifie in respect of its own worthiness , say that we make it titulum sine re , as it were a matter of nothing , whereas in respect of Justification , wee acknowledge it the only instrument , and that is much to bee said of it .

2 Faith is considered ,

1. Either absolutely as a Habit , or Act of ours .

2. Or Relatively , as it hath relation to Christ , and makes us one with him .

In the former sense again it hath nothing to do with Justification , but in the second sense as it is related to Christ , and brings us over to Christ , so it is said to justifie us , because it brings us to him , by whom wee are justified , Act. 13.39 . By him ( speaking of Christ ) all that beleeve are justified ; by him , but not by Faith absolutely , but only as relating to him .

Indeed wee are said to live by Faith , as well as by Christ , Gal. 2.20 . to have remission of sins by Faith , Act. 10.43 . as well as by Christ , Ephes. 1.7 . to bee justified by Faith , Rom. 3.28 . as well as by Christ , Isa. 53.11 . to have peace with God by Faith , Rom. 5.1 . as well as by Christ , Col. 1.20 . to bee sanctified by Faith , Act. 15.9 . as well as by Christ , 1 Cor. 1.30 . to overcome the World by Faith , 1 John 5.4 , 5. as well as by Christ , John 16.33 .

To bee the Sons of God by Faith , Gal. 3.26 . as well as by Christ , Ephes. 1.5 . to have eternal life , and to bee saved by Faith , John 5.24 . Ephes. 2.8 . as well as by Christ , Math. 1.21 . John 3.17 . 1 John 5.11 .

But now you must consider that none of these are spoken of Faith absolutely considered , as either an Habit or Act of ours , but only relatively , as Faith brings us to Christ , and makes us one with him , by whom alone wee are justified , adopted , sanctified , &c. for between Christ and Faith there is such a Relation , that as Justifying Faith is called the Faith of Christ , or Faith in Christ , or Faith in his blood , so again the Righteousness of Christ , by which wee are justified , is called the Righteousness of Faith .

And so wee conclude this point , that Faith doth not justifie as absolutely considered in it self , but relatively , as it hath relation to Christ the object , and as it brings the soul over to him , makes us one with him , by whom wee are justified , have remission of sins , salvation , &c.

5 What are the Royalties and Priviledges of Faith ? First Royalty .

1. Royalty of Faith . It s an heart-clearing Grace . 1. Faith is an heart-clearing Grace .

When wee are under the guilt of sin , Faith doth justifie us . And it is one of the Royalties of Faith , one of the Peculiars of Faith . that Faith alone doth justifie : As the Apostle , Rom. 3.28 . — Therefore wee conclude , that a man is justified by Faith , without the deeds of the Law And this Faith clears the heart of the guilt of sin .

1. By procuring a sufficient Pay-master ; Christ , who hath satisfied Gods Justice to the full ; answered all Bills , Bonds ; paid our debt to the utmost farthing . Hence , John 16.10 . — I will send the Spirit , and hee shall convince the World of Righteousness ; because I go to my Father , and you shall see mee no more ; — That is ; hee shall convince the World , That Perfect Righteousness is wrought for them . That Gods Justice is compleatly satisfied . But how shall wee know that ? Because — I go to my Father , and you shall see mee no more . — That is , you shall see mee no more in this kind , you shall see mee no more to come to suffer , or satisfy for sin ; for I have done that already , I have compleatly satisfied Gods Justice for sin . And therefore you shall see mee no more in this kind .

Indeed , If Justice had not been compleatly satisfied : If there had been but one sin upon the file unsatisfied for , wee should have seen him again . Heaven could not have held him . But now seeing hee is gone , and wee see him no more an humbled , a suffering-Saviour ; this shews all is done .

To this I might adde , Col. 2.14 . — Hee hath blotted out the hand writing of Ordinances , that was against us , which was contrary to us , and hath taken it out of the way , and nailed it to his Cross . — where , by hand-writing of Ordinances , is not meant the Ceremonial-Law only ; but whatever did binde us over to the Curse : whatever did binde us over to death . — All which Christ hath removed by his death .

And the Apostles Gradation is observable here . In the 13th . verse hee had set down , that our sins were forgiven . — Yea , but that is not enough , may some say . Though the debt bee discharged , yet the writing is to shew . — No , saith the Apostle . The Hand-writing of Ordinances is blotted out . — But , may some say again ; it is not so blotted out , so defaced , but it may bee read , and put in suit again ; a new quarrel may arise . No , saith the Apostle , — It is taken away . Oh! But ( you will say ) it is not so taken away , but as it is laid aside for a time : it may be produced hereafter . No , saith the Apostle , there is no fear of that — it is nailed to the Cross ; it is torn in peeces , it shall never be seen again ; never shall a new quarrel arise for the same . Christ hath not only paid the debt , but canceld , and torn in peeces whatever might witness or testifie ▪ against us .

If a Debtor did know his Debt were answered ; yet if hee have his Bonds and Bills uncall'd in ; hee is still in fear : But , when hee hath all things which acknowledged his debt , crossed , torn in peeces , made utterly void ; then hee is safe , hee knows there is a discharge .

Why Christ did not only discharge our debt , but defaced and abolished all such things , as made acknowledgement of our debt ; hee left nothing , that might witness against us untaken away .

And this is the first way whereby Faith doth clear us ; viz. by producing , and bringing forth Christ , who hath cleared all , who is called a Suerty , Heb. 7.22 . Not only in passing his word for us ; but paying the Debt for us , answering all , and cancelling all , that was against us . But Faith doth not clear us only by producing of a sufficient Pay-master , but

2. By making us one with Christ , by which this payment is ours ; is all for us . So that wee may say with Ambrose — Pro me natus , pro me vixit , pro me mortuus . Faith will say , hee was born for mee ; hee lived for mee ; hee dyed for mee : for mee hee fulfilled all Righteousness , satisfying both Gods Commanding , and his Condemning Justice ; doing my services , bearing my scourges . Hence hee is called , Jehovah Tsidkenu . The Lord our Righteousness : by Faith having communion with this Righteousness , as if it were our own ; a Righteousness wrought by us . Hence Job 33.26 — God shall render to man his Righteousness ; that is the Righteousness of Christ , which is called ours by Faith , and is as much ours to justifie and save us , as His , to glorifie him . Hence the Apostle , Rom. 8.1 . — There is no condemnation to them that are in Christ ; that is , to such as are Beleevers : for they are all one . And why no condemnation ? They are sinners as well as others . It 's true , they are . And therefore the Apostle doth not say — There is nothing worthy of condemnation in them : But — There is no condemnation : Because Christ hath taken away the guilt , and condemning power of sin ; hee hath answered all our debts , canceld all Books , satisfied for all our sins , which did binde us over to condemnation , and wrath of God . So that wee may say , — There is no condemnation to such .

As for the Law , it cannot condemn us ; because wee appeal from the law to the Gospel , from the Court of Justice , to the Court of Mercy ▪ So that the Law hath nothing to do with us .

And , as for the Gospel , that cannot condemn us ; because wee are Beleevers . The Gospel doth not require what sinners wee have been , what sins wee are guilty of : but whether the appealer do beleeve ; whether wee bee Beleevers or no , which being once cleared , wee are justified .

You see this in the poor Publican . Hee was dragged forth into the Court of Justice , and was there cast : Yet the sentence took no hold of him , because of his appeal to the Throne of Grace , the Court of Mercy , where by Faith pleading nothing but Gods Mercy , and his own misery — God bee merciful to mee a sinner : hee went away justified , saith the Text , Luk. 18.14 .

And this is the first Royalty of Faith .

It is an Heart-clearing-Grace , which it doth , by producing one , who hath cleared all , and by making us one with him , in all hee hath done , giving us an interest in all .

Second Royalty .

Second Royalty of Faith . It s an Heart-cleansing-Grace . 2. Faith is an Heart-cleansing-Grace ; An Heart-purifying , and purging-Grace . Hence Act. 15.9 . it is said — Their hearts were purified by Faith . Faith opens a way for a stream of blood to run through the soul , whereby the soul is washed , not from the guilt of sin only ; but from the filth of sin also . — The Blood of Christ doth cleanse us from all sin , — not only from the guilt , but from the filth of sin . — Hence the Apostle , — If the blood of Bulls and Goats , and the ashes of an Heifer sprinkled upon the unclean did purifie the Flesh : How much more shall the Blood of Christ ( who ; through the Eternal Spirit , offered himself without spot ) purge and cleanse our Consciences from all dead works , to serve the living God ? Heb. 9.13 , 14.

And Faith doth cleanse the Heart , 1. Argumentatively . 2. Operatively .

1. Argumentatively ; By way of Argument , where in Faith takes up Arguments , 1. From God . 2. From our selves . From God , and that

1. From his Nature . Hee is an holy God ; and therefore hee will have an holy People . A pure God ; and therefore hee will have a pure People . Hence Lev. 11.44 . — Ye shall be Holy ; for I am Holy . I the Lord your God am Holy . The like , Lev. 19.2 . And Peter urges the same , 1 Pet. 1.15 , 16. — As he which hath called you is Holy : so be ye Holy in all manner of Conversation ; For it is written ; Bee yee Holy , for I am Holy .

2. From his Mercies , 1. In Redeeming us . 2. In calling us . 3. In Justifying us . 4. In promising to glorifie us .

1. In Redeeming us . Hath Christ dyed for mee , and shall not I live to him ; Hath hee shed his Blood for mee , that I should bee Holy and clean ? And shall I delight in uncleanness , Pro me filius Dei jugulatus . and filthiness ? was hee slain for mee ? and shall I delight in sin ? Hath hee suffered so much to purifie mee ? and shall I bee unclean still ? hath hee done so much to wash mee ? and shall I bee filthy stil ?

2. In calling us , 1 Pet. 1 , 15 , 16. — As hee which hath called you is Holy : so bee you Holy in all manner of Conversation , it is an holy Calling , 2 Tim. 1.9 . that calleth us to Holiness , and Faith ; a purged ear , that hearkeneth to that call .

3. In Justifying us . Hath hee freed mee from the damning Nature of sin ? and shall I delight in the defiling nature of sin ? hath he freed mee from the guilt of sin ? and shall I love the filth of sin ? Hath hee done so much to wash mee ? and shall I bee filthy still ? Hath hee suffered so much to purifie mee ? and shall I delight in uncleanness still ? Hath hee made mee a Member of Christ ? and shall I bee a filthy Member of so holy a Body ? Hath hee made mee a Branch ? and shall I be a polluted-Branch of so holy a Stock ? Hath hee lifted up the light of his Countenance on mee ? and shall I ever countenance sin ? hath hee smiled on mee ? and shall I ever smile upon sin ?

4. In Promises to glorifie us , 2 Cor. 7.1 . — Having therefore such precious promises , let us cleanse our selves from all filthiness both of Flesh and Spirit , perfecting holiness in the fear of God . — As if hee had said — Seeing God hath been so mercifull , and gracious to us , to make us precious Promises , let this put us on self-purging , and self-purifying . Thou look'st for an holy-Heaven , and wilt thou not bee holy ? Thou hopest for Salvation ; and wilt thou not purifie thy self ? — Hee that hath this Hope , purifies himself , as God is Pure , 1 Joh. 3.3 .

Thus doth Faith take up Arguments from God , his Nature , his Mercies .

2. It takes Arguments from our selves , 1. From the necessity of being cleansed . 2. From the conveniency thereof .

1 From the Necessity : Because otherwise , wee can have no assurance of Justification . They who are freed from the guilt of sin , are freed from the filth of sin . They who partake of the Blood of Christ for pardon , partake of the water of Christ , to purge . — Christ came by Water and Blood . They who will have him a Redeemer , must have him also a Refiner , to take away their Swini●h nature , to wash them inwardly ; not outwardly : for so may a Swine bee .

2. Because otherwise wee can never have Assurance of Salvation . — They who look for new Heavens must have new hearts . They who look for Glory , must have Grace : First Grace , then Glory . — For without Holiness no man can see the Lord. — No unclean thing shall enter into the Kingdome of Heaven — hee that hath this hope , will fit himself for the Place , hee will labour to bee a pure person ; as hee desires to injoy a pure place . — Blessed are the pure in heart , for they shall see God . A pure God , a pure Heaven , a pure Place , requires a pure Person .

2. The Conveniency : This is fully made out in the necessity of it ; and that with an advantage , there is such a conveniency , as that it riseth up to a necessity in all the former particulars ; so that to an holy heart there is a moral impossibility of the contrary . How can I do this great wickednesse , and sin against God , said Joseph ? Gen. 39.9 .

This is the first way of Faiths purifying the Heart , — Argumentativè — or by way of Argument .

2. Operativè . As Faith doth operate and work for the cleansing of our nature , making use of Christ , who is called A Fountain , Zach. 13.1 . A Refiner , Mal. 3.3 . A Purger , Joh. 15.2 .

Hee is said to come with Refiners fire , with Fullers Sope , to purge and purifie us . And thus Faith makes use of Christ , by the least touch of whom , the sinfull flux of sin is dryed up and staid . And Faith makes use .

1. Of the Merit of Christ ; the Blood of Christ ; which is apt to purge us , and cleanse us from sin . And for this end was his Blood shed , even to cleanse us from sin , Tit. 2.14 . — Hee gave himself , ( not only to bee a Redeemer , to redeem us from Hell , and the guilt of sin : but ) to purifie to himself a peculiar people , zealous of good works , Ephes. 5.26 , 27. — Hee gave himself for us that hee might sanctifie us , and cleanse us by the washing of Water , through the Word .

So Faith makes use of this Fountain , to wash and cleanse the soul ; it opens this Fountain to the washing of the soul .

2. It makes use of the Prayer of Christ , John 17.17 . — Sanctifie them through the Truth ; thy Word is Truth .

3. Faith makes use of the Promise of Christ ; wherein his Fidelity and Truth is ingaged for our Purification , Jer. 33.8 . I will cleanse them from all their iniquities , whereby they have sinned against mee , Ezek. 33.25 . — I will sprinkle clean water upon you , and you shall bee clean from all your filthiness ; and from all your Idols will I cleanse you , Isa. 4.4 . — The Lord shall wash away the filth of the Daughter of Zion , and purge away the blood of Jerusalem from the midst thereof . Hence they are called Purging-Promises .

Thus Faith makes use of Christ , of the Merit of Christ , of the Blood of Christ , of the Prayer and Promise of Christ ; whereby it sets on the work of Self-cleansing ; whereby it purifies the soul : By vertue of which it washes the soul from all filthiness of Flesh and Spirit , 2 Cor. 7.1 .

Third Royalty . Faith is a Heart-commanding Grace .

Christs Vice-Roy here in the Soul , which Governs , Rules , Third Royalty Faith . It s an Heart-commanding-Grace . and bears sway in the soul , by vertue of the power and Scepter of Christ . Christ hath made Faith his Deputy here in the Soul , and not any other Grace but Faith . Hee knows Faith will rule by Christ , by his power , not its own : So Rule , as not to wrest the Scepter out of Christs hand : It will rule for Christ , and to Christ : for his Glory , and to his Glory , not its own : and therefore hee hath given Faith jurisdiction in the Soul . So that it is a Soul-commanding Grace : It is the Taskmaster of the Soul , puts every Grace upon its work , and burden : It will not suffer any Grace to bee idle , but puts every Grace to its work .

Nay , it inableth the Soul to Doe , what it Commands the Soul to Doe .

To every Precept wee have still a Promise . Nay , every Precept is a Promise .

Where God Commands us to Repent and Beleeve : to make our selves new hearts ; to wash and cleanse our selves ; to circumcise our hearts ; Hee hath promised in his new Covenant to do what hee hath commanded ; to give us Faith ; to work Repentance in us ; to make us new hearts ; to circumcise the heart ; to wash and cleanse us from our filthiness .

And Faith urging the Precepts of God , makes use of the Promises of God : sues out the Promise , and fetches strength from the Promise , to perform the Precept . — Lord , thou hast commanded mee to make mee a new heart : and thou hast promised to take this stony heart from mee , and to give mee an heart of Flesh . Lord , performe thy Promise to thy Servant , in which thou madest mee put my trust . Thou commandest mee to bee Holy , and thou hast promised to make mee holy : Thou art the Lord , that Sanctifies . Lord , make mee Holy . — Da quod jubes , & jube quod vis : sic enim implebitur voluntas tua , & obedientia nostra : give what thou commandest , and command what thou wilt : and so both our obedience and thy Will shall bee fulfilled .

Thus you see ; as God , so Faith ruling by God , from God , doth not only authoritatively impose commands , and lay duties upon the soul , but mercifully and friendly helps and inables the soul to do what is commanded .

It is not a Rigid-Master , — Reaping where it sows not ; commanding fruit from that ground whereon it sows no seed : but sows strength to reap Obedience : inables to do what is commanded to do .

It is said — by Faith Abraham obeyed . Faith did inable him to obey ; and made his obedience fruitfull , and acceptable . Faith inabled him to obey , even in that great act of Obedience ; when his Son , his only Son , the Son of his Love , the Son of the Promise , the Son of his Old Age , &c. was to bee taken away by death , killed , murdered , and that by his own hands , &c. And yet Faith inabled him hereunto .

Fourth Royalty , Faith is an Heart-quieting Grace , an Heart-calming and stilling-Grace .

It is a Grace thay layes all the tumults in the Soul : all the insurrections in the Soul . Fourth Royalty of Faith . It s an Heart-quieting-Grace . When Passions are up , and unruly Affections do stir , Faith doth allay and hush them . When Passions of Fear are up , Faith laies them ; will not suffer unruly fears to come into the Throne , to command the Soul .

When Passions of Anger are up , Faith doth quench their heat : when Grief stirs , Faith doth bridle and moderate this : when Discontent is up , and the Soul is ready to murmur and quarrel against God , and his dealings ; Faith doth lay all these risings . Faith hath a special art to still the Soul , to strike it dumb in these cases . Hence you see David . — I was dumb , and opened not my mouth , because it was thy doing . — Faith struck him dumb .

Wee read indeed Zacharie was dumb ; but Infidelity struck him dumb . — David saith here — hee was dumb , but Faith struck him dumb . The former was a Penal-dumbness : God silenced his Tongue , because hee suspended his Faith : But this latter was a dutiful-Dumbness ; such a Dumbness as Faith hath caused in the Soul ; which shut up his lips , from murmuring , not from praying , Psal. 39.9 . hee praies there , — I was dumb , and opened not my mouth ; and yet — Take thy Plague from mee , I am consumed by the stroke of thy hand , &c.

The like power of Faith you see in the case of Aaron , when it silenced his Soul , in such a sad condition , Levit. 10.3 , 4. — And Moses said unto him , This is that , the Lord said , &c. And Aaron held his peace . Why , what was his tryal ? why it was the loss of his Sons , the loss of his Eldest Sons , when they were young , and without posterity ; in the first day of their Ministration ; in the sight of all the Congregation , and by so fearful a Judgement , as fire from the Lord ; and in the act of their sin , offering strange fire : Nay , and which ( some think ) was joyned with Drunkenness too : whereupon immediatly follows the prohibition of Wine . So that the Congregation might suspect , they went but from fire to fire ; from a destruction by fire , to a preservation in fire ; from a temporal , to an eternal burning .

Yet now in all this mark the Power of Faith . Moses having declared the Author God ; the cause , their sin : It 's said , Aaron was dumb , and held his peace : Auditâ voluntate Dei silet : having heard the Will of God , hee was mute and silent ; his Tongue was chained up , hereby confessing , saith Calvin , Justo Dei Judicio extinctos esse : That they were slain by the Just Judgement of God .

The like you see in Eli , when Samuel had declared what God had said to him concerning the destruction of his house : why , saith he , — It is the Lord , let him do what pleaseth him , 1 Sam. 3.18 .

And remarkable was that in Job . — You may read in the first Chapter , how one wave came upon the neck of another .

1. The Sabeans fell upon his Oxen , and his Asses , and slew his Servants .

2. Another comes and tells him , — Fire from Heaven had burnt up his Sheep .

3. A third tells him , — The Caldeans had taken away his Camels .

4. A fourth hee comes and tells him , — His Sons and his Daughters were eating and drinking , and a wind blew down the house on their heads ; and buried them all in one grave . His whole stock was lost in one day . Nay , Hee lost not his stock of Cattel only , but of his Children also .

My Brethren these were great trials , enough to put a man out of patience ; enough to make the most composed man besides himself : To lose his goods , his Cattel , his Substance , and all in a day : Nay , to lose his Sons and his Daughters , which were his whole Posterity , the stay and hope of his Family : yea and all at once , at one clap : and that so suddenly ; yea , and in the midst of their merriments .

These were great Tryals : where Yesterday it might have been said , who so rich as Job ? now to day , who so poor as Job ?

Yet mark here now the Power of Faith ; how it silenced the Soul . In stead of murmuring , hee fell down , and worshiped and said , The Lord hath given , the Lord hath taken away . Blessed bee the Name of the Lord . Thus you see the Power of Faith .

And , my Brethren , you had need of Faith . As the Apostle said of Patience : So I of Faith : — You have need of Faith . As you walk in the way of this life , you shall meet with such things as will move you , as will put you besides your selves : If Faith do not settle and compose you ; you cannot bee undique sursùm ( like a Dye ) light upon your square : if Faith bee not your bottom .

You may have crosses and losses before you die . You may lose your Husbands , your Wives , your Children , your Goods . Jobs lot may befall you .

And every one of these may cause a man to rise up against himself , may cause an uproar in the Soul . Wee are not Stoicks , wee are not without Passions , nor sinfull-Passions , mutinous-Affections : And therefore wee had need of something in the Soul to sway and keep down these unruly distempers . And this is only Faith which can stil , and calm the soul in all storms , and tempests .

A man without Faith in such a case as this , is like a naked man in a storm ; like an unarmed man in a battel ; like a Ship unballanced , and unanchored in a Tempest . A man without Faith is under no command . Passions of Anger , Fear , Grief , and all command him . And Passion without Faith is violent , breaks down all banks , drowns , overwhelms , and destroies the Soul . And therefore you had need of something to ballance the Soul , to charge the Soul , to calm and still the Soul , in such a condition .

Now you see Faith is an Heart-calming , an Heart-quieting , and stilling-Grace ; which it doth after this manner .

1. Imperiously . 2. Perswasively .

1. Sometimes Imperiously ; and that either 1. Commanding , or 2. Checking the Soul .

1 Imperiously commanding the Soul . Laying charge on the Soul to bee quiet , to bee still . — My Soul , bee silent to Jehovah , said David .

As Christ did the Waters and the Wind. — Peace , and bee still , and there was a great calm : So here , when the Waves are up , and threaten to overflow the banks , to overwhelm the soul ; Faith laies her command upon the soul . — Peace , and bee still . No more words . Leave your murmurings . Leave your impatiency . Thus sometimes Faith calms the soul .

2. Imperiously checking the the soul . — You do not well to bee angry . You do not well to grieve . You do not well to bee discontented , to bee impatient . You offend God , cause him to scourge you more , to lay more load upon you ; seeing you bear this so impatiently .

As the Town-Clerk of Ephesus stilled that uproar with these words , Act. 19.40 . — Wee shall verily bee called in question for this dayes uproar , seeing there is no cause can bee given-of this concourse : So Faith doth sometimes lay the tumults in the soul . — You shall verily bee called in question one day , for this Passion , this Discontent , this Murmuring , this Uproar : seeing no cause can bee given , that you should quarrel with God , as you do .

2. Faith doth sometimes calm the Soul , in a Mild , and perswasive-way ; wherein it reasons with the Soul — Why art thou so much cast down , oh , my Soul ! Why art thou so troubled ! so disquieted within mee ! In which reasoning , Faith will take an Argument of Patience .

1. From the Author of Afflictions . That is God . Afflictions , troubles arise not out of the dust , but from God , which was the ground of Davids patience . — I was dumb , &c. Because it was thy doing . So of Jobs , — The Lord hath given , the Lord hath taken away . So in case of Shimei his cursing David . David did not bite at the stone , and never minde the thrower : but hee looks up ; discovers the hand , as well as the stone . — Let him alone . It may bee God hath bid him go forth , and curse David .

2. Sometimes from the ground of Gods dealings ; and that is sin . Faith produceth sin to bee the cause . For this cause ; and this stops the mouth . Psal. 51. That thou mayest bee just when thou judgest . This laies a Soul in the dust ; makes a man accept of the punishment of his iniquity . As you have the phrase , Levit. 26.41 . That is , lye down , justifie God , clear God in all his dealings : bee so far from murmuring , that the Soul will take Gods part in all ; clearing God , and condemning it self .

Thus you see the Church — Wherefore doth a living man complain ? A man for the punishment of his sin ? — it is his mercy that wee are not consumed .

Thus Faith brings to remembrance our sins . Such a time : such a place , &c.

It laies the finger on the sore place , discovers the cause , which causes a man to make himself the subject of Gods anger : and turns a mans anger against himself .

This was some ground of Davids patience ; when Shimei cursed . — Go up thou Bloody man . — It made him smel his own sin , his Blood , and so became patient .

3. Sometimes from the end of Gods dealings .

1. In general . And that is for good ; though it be not bonum , yet it is in bonum : Though it bee not good , yet it is for good . It is a Chastising-mercy : not in vindictive-Justice .

There is a Misericordia-puniens : and there is a Justitia-parcens ▪ A punishing-Mercy , and a sparing-Justice .

As God doth exercise his Sparing-Justice towards the wicked , when hee suffers them to go on in sin ; and doth not punish them , as wee read , Hos. 4 14. — I will not punish your Daughters when they commit Whoredome ; nor your Spouses , when they commit Adultery . the like , Ezek. 16.42 . — I will cause my fury towards thee to rest , and I will bee quiet , and will bee no more angry . Upon which one saith , — Solo auditu tremisco ; I tremble at the very hearing . For , if God will correct no more , then hee will destroy next . This is a Sparing-Justice . And , as God doth exercise this towards the wicked : so hee exerciseth a punishing-mercy toward the good . Hence the Apostle , 1 Cor. 11.32 . — Wee are chastised of the Lord , that wee might not bee condemned with the World . — That wee may not bee condemned with the World , Hee suffers the World to condemn us . That wee may not love the World ; hee suffers the World to hate us . That wee may bee crucified to the World ; hee suffers the World to crucifie us . Therefore wee meet with Crcrosses , with abuses in the World , because hee will not have us perish with the World .

God takes liberty to chastise our carkasses , to heal our consciences : to afflict our bodies , to save our souls . And wee have oftentimes occasion to bless God more for crosses , than for comforts .

As there is a curse hid in the best things to the wicked : so there is a blessing hid in the worst things to the Godly . There is a blessing in sickness , a blessing in crosses , in losses , &c.

Hence , — All his wayes are wayes of mercy . His correcting , and comforting wayes : His scourging and solacing wayes . The wayes of health , and the wayes of sickness ; wayes of prosperity , and wayes of adversity . All are in Mercy — All things shall work together for good unto them that love God .

Thus in the general , Faith doth clear to the soul , whereby it doth possess the Soul with patience under any evil , and laies the tumults and quarrels of the Soul .

2. In particular , Faith discovers at what end God aims .

1. It may bee the trial and exercise of our Graces ; as in Job .

2. It may bee for the Destruction of sin , and ruine thereof . Either Pride , Worldly-mindedness , Adherency to the Creature , with many more . To humble us , to wean us , to win us , to make us more thankful , with many such ends . All which discovered and cleared by Faith to the Soul , do exceedingly calm and still the heart in every condition .

Fifth Royalty . 5. Faith is a Soul-Securing-Grace .

It is such a Grace that doth shelter and secure the Soul from all evil . Hence , 5. Faith is a Soul-securing Grace . Prov. 29.25 . — They who trust in the Lord shall bee safe , or , shall bee lifted up on high , ( as the word signifies ) above men , above the World , above all storms , above all troubles ; shall bee set out of danger , out of Gunshot .

As Noahs Ark was carried above all waters ; So Faith shall carry the Soul above all dangers . Hee that trusts shall bee safe . So that you see Faith is an Heart-securing-Grace . Wee may sit down securely under the shadow of Faith .

It is a Soul-Securing-Grace . Nothing else will secure you but beleeving . Build as many Towers of succour as you can ; Raise up as many Castles of strength , as your provisions will reach : yet all these are but Castles in the Air ; there 's no foundation for them , nor shelter in them . Beat , and cast out as many Anchors as you can ; yet you will but Anchor on the waves ; you shall never finde a bottom to rest on , to secure your souls from trouble .

All the provisions in the Creature ; All that thy power , thy Policy can do , and finde out , will not compass thee with safety , if thou do not trust . There is nothing doth secure the Soul , and set the Soul out of danger ; but a Resolved-Trust . And no Trust , but a Trust in God .

1. Not a Trust in Riches . — The Rich mans wealth is his strong City : but it 's so in his conceit only ; it is weak .

2. Not a Trust in Friends . — Deceitful Friends Job calls them . — Waters that fail — as Jeremy calls them . But — broken Walls , and tottering Fences , as the Psalmist stiles them , Psal. 62.3 .

3. Not a Trust in Princes . If any could secure the Soul , one would think they might ; but these cannot . Psal. 62. throughout , Psal. 146.3 , 4. Prov. 10.15 . Nahum . 3.12 , 13. Wee read the Children of Israel would trust in the shadow of Egypt . Egypt was a Wel-spread-Tree , it promised security under her boughs , and branches ; but it could not ; there was no security , Jer. 2.37 . God threatens hee would reject their confidences , and they should not prosper thereby .

So that no Trust , but a Trust in God will compass the Soul with safety , and this will ; it is an Heart-Securing-Grace .

1. It sets a man upon a Soul-Security-Bottom ; which is God himself ; Christ himself . This is that Bottom David cryed to bee set upon . — Set mee upon the Rock , that is higher than I. Why one would have thought , David had been secure enough upon his own Bottom ; Hee had a good bottom to stand on , if there bee one in the World . Hee was a King , and had provisions for safety . If any man might be secure , then he . But hee sees hee could not be secure in himself .

— His feet began to sink : And therefore crys out for a better bottom . Oh! Set me upon the Rock , that is higher than I.

Time was , a Man was his own bottome : A bottome to himself ; But it was but a Sandy-bottome . Even in his Innocency there was no Security in it . But now God hath appointed our Bottome to bee out of our selves , and to bee in him . And therefore our conditions are secure : the Soul that stands on this bottome , is safe , is secure .

This Christ sets down in the Parable of the Ho●se built upon a Rock ; that is , upon himself . Though The winds blow , the waves and billows beat ; yet there is no danger of our fall . — We stand upon a Rock .

Why , but may not a Weak and Tottering house bee built upon a strong foundation ? And what is it then the surer for the Foundation ? It may bee blown down , though the foundation bee never so strong . Yea , But no Christ is such a Rock , as doth derive vertue and strength unto the structure and building .

Indeed a man may build a weak house upon a strong foundation , and the house fall for all that : because the rock is a dead thing ; and cannot impart any of its strength unto the structure .

But it is not so here . Bee the building never so weak : yet this Rock can hold it up : because it diffuseth its strength into the building . Hence 1 Pet. 2.4 , 5. Christ is called a living , not a dead , Rock — A living stone . — To whom comming as to a living Stone , wee also as lively-stones are built up a spiritual house . Which shews the transformation of the building into the nature and firmnesse of the Rock .

Thus you see , Faith is a soul-securing-grace .

It sets a man upon a soul-securing-bottome . It makes God our security , who is called , The strong-God . The mighty-God . The Rock of Refuge . A defense . A Shield . A Tower . A Fort. An High-place , Mich. 4.8 . The Tower of his Flock . The strong hold of the daughter of Sion . A Covert from the storm , Isay 32.1 , 2.

Faith makes All-God our security . It ingages all-God to be our security .

His Power . And is not this able to secure us ? His Wisdome . And will not this secure us ? His Truth . And will not this secure us ? His Mercy . And cannot all this secure us ?

Hee , who trusts in the Lord , Mercy shall compasse him on every side : Hee is hemm'd in with Mercy . Or mercy imbraceth him on every side , to secure him .

As trust doth compasse mercy : so mercy doth compass trust . As trust imbraceth mercy : so mercy imbraceth trust .

It is not Faith it self , that doth secure us : But Faith doth make God our security . It sets a man upon a soul-securing-bottome : on a soul-securing-God : on a soul-securing-Power , on a soul-securing-Mercy . Therefore needs must a Beleeving , a Trusting-soul be secure .

2. It instates the soul , in soul-securing-promises . The promises of preservation from trouble . Promises of Deliverance out of trouble .

All the promises , which God hath made of Security . Faith instates the soul into them all .

Hee hath promised — When wee passe through the waters he will be with us , and the waters shall not overflow us ; When we pass through the fire ; the flame shall not kindle upon us , Isa. 43.2 .

Hee hath promised — Hee will stand at our right hand , and wee shall not bee moved , — Psal. 16. — He will never leave us , neither forsake us , — Heb. 13.6 . — The Gates of Hell shall never prevail against us , Mat. 16.18 .

Hee hath promised to bee a Tower , a Rock , a Refuge , a Covert from a storm , an hiding place in time of Danger , &c. And it is faith , that doth instate us , into these Soul-securing-Promises .

As there is no promise to us , till wee beleeve : so , if once wee beleeve , all the Promises are ours .

Look into the word of God : and what promises soever there are made for securing the soul ; All these are thine .

3. Faith doth instate us into soul-securing-Priviledges .

1 It makes us the Sons and Daughters of God , John . 1.12 , 13 — As man as received him , to them hee gave power , or priviledge , to become the Sons of God : Even to as many as beleeved in his name , — Gal. 3.26 . You are the children of God by faith in Christ . And will not a father secure his child ?

2. Faith makes us the Spouse of Christ , the members of Christ . It ingrafts us , and unites us into him . And will he not secure his members .

3. It make us the inheritance of Christ . Hee hath promised to bee a Tower to his Flock . A strong-hold to the Daughters of Sion , These are all soul-securing-priviledges : And therefore beleeving souls shall be secure .

Oh! Then , Would you bee secured from the evil-day ? would you bee secured in the evil day ? Labour for Faith . This alone secures the soul . It sets a man upon a soul-securing-bottome ; Instates a man in soul-securing-promises ; Gives him right to soul-securing-priviledges .

Abrogate fears , Surrogate Faith , Down with fears , which betray the succour of the soul , and set up beleeving .

Sixth Royalty . 6 Faith is an heart-humbling Grace .

6 Royalty of Faith . It s a soul-humbling Grace . Whether it bee a Legal , or whether it be an Evangelical - Faith , it works humiliation . The one a Legal humiliation , and casting down : The other an Evangelical-humiliation ; we shall in this cheifly deal with the first .

It is said of Ahab , that he humbled himself , put on sackcloath , and went softly . And this was the fruit and effect of his Legal-Faith , whereby hee beleeved the truth , and certainty of Gods Judgements denounced against him , and his house . The men of Nineveh , when Jonah preached that sad Sermon . Jonah 3.4 . — Yet forty days , and Nineveh shall bee destroyed — It is said — They beleeved God ; That is , The truth of that message , which Jonah brought from God . And it follows , as an effect of this Faith — They humbled themselves , and proclaimed a fast , and put on Sack-cloath , and sate in ashes , from the King upon the Throne , to the meanest of them .

And my Brethren , Faith hath a great influence into the work of self-humbling .

1 It takes up self-humbling Considerations .

From God , the justice of God , the threatnings , the curses God hath denounced against sin .

2. Faith doth Realize all this to the Soul , which God hath said against sin . Faith doth not make these things more reall , then they are : but doth Realize things to the Soul , not imaginary , but real things , which , being lookt upon as reall things , do humble .

This is the Reason , why one , when he hears of Gods threatnings denounced against Sin ; goes home , and lyes in the dust ; is humbled , and cast down ; as Josiah , when hee read the book of the Law . And another stands up , out-faceth Hell , and the curse ; He is never humbled ; nor cast down . It is because the one he looks upon these things are reall ; and true : the other hee looks upon them , as fancies , Imaginary things .

If men beleeved , that all that evil , which God hath threatned against Sin , were true , they could not drink down sinne as water , nor eat the bread of Sin , with such delight , as they do .

If the swearer did beleeve , there were a flying Rol gone out against him , as Zachary saith . If the Drunkard did see death in the Pot , &c. If I say , wicked men beleeved the Reality and Truth of these things ; they could not go on so quietly in their wicked courses : but would be humbled .

Hence the Apostle sets this down for the ground , why the Preaching of the word was not profitable to them . — Because it was not mixed with Faith in them that heard it . They did not beleeve what they heard : and so neither the word of Terror , nor the word of Comfort did profit them .

As the promises of God are not quickning , raising , comforting , except there bee Faith : so the Threats are not Killing , humbling , working , if Faith be not there .

Wee may preach , till our spirits fail , and spend our labour in vain , our strength and pains for nought , if the things which God speaks , and we preach , be not beleeved .

If you by unbelief , do slight all the threats of God denounced against sin , if you make childs play of them , as the word signifies , 2 Pet. 3.3 .

If you look upon these but as Bug-bears , things to keep men in awe , and not real things : No marvel if you bee not Humbled .

But , if by Faith you would Realize these things to your selves , and behold them not as Fancies , and sad dreams , but such things as are infallibly true , real things , not as painted Hell , painted fire , but as reall : you would them finde them to work ; These mingled with Faith , would lay a man in the dust . Now this is a property of Faith , to Realize the Object , or thing beleeved ; and hence comes an influence on the soul , to humble and abase it .

3 Faith doth not only take up humbling Considerations , and Realizeth all these to the Soul . But Faith makes all this present . Faith doth give a present being to all this . Hence Heb. 11.13 . Faith imbraceth the promise . The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . — Faith kisseth the promise ; gives a present being to the promise .

And as it gives a present being to the promise , or word of comfort : so to the threatning and word of terror . Faith discovers death and hell , and all at hand for Sin . Faith looks upon sinne , in all it's Doomes-day apparrel , and array : smels fire and Brimstone in sin .

Whereas unbeleevers , they look on these things at the wrong end of the Prospective , and that makes things neer , seem a far off , and that afar off , is not seen at all .

But Faith looks upon them through the right end of the prospective ; And there things a far off , are seen at hand , present . Hence it is called — The Evidence of things not seen . As it was said of Abraham — Hee saw the day of Christ , and rejoyced : and yet Abraham was dead many hundred of years before Christ : yet by vertue of his prospective , by vertue of his Faith , hee saw it , as if it had been present , though it were never so far off : So here though the second day of Christ , the day of judgement bee a far off ; yet Faith sees it , and is humbled ; Faith gives it a present Being .

4. Faith applies and brings home all this to Soul . As the word of Comfort , the Promise is applyed , and brought home to the Soul by Faith : so the word of Terror , the Threatning is brought home to the soul by the same Faith ; by which the Soul is cast down and humbled .

The manner of Faiths Application is by a practical Syllogisme , where the Major , or first Proposition is the Word of God : The Assumption , or second Proposition is the Testimony of Conscience : and the conclusion is inferred from them both , as hee that beleeveth not , but continueth in sir , is for the present guilty and obnoxious to wrath , at the last Judgement .

But I beleeve not , but continue in sin .

Therefore I am for the present guilty and obnoxious to wrath , to bee inflicted at the last Judgement .

Seventh Royalty . 7. Faith is an Heart-softening-Grace .

Such a Grace as doth not only humble us , but soften us : not only break us , 7. Royalty of Faith . It s an Heart-softening-Grace . but melt us . In the Law it humbles us , it breaks us : but the heart like a flint , every dust still reteins its flinty , stony Nature , is a stone . And therefore in the Gospel it melts us , it dissolves us . Thunders of Sinai terrifie , but Dews of Sion mollifie .

So much Faith , so much Sorrow , they are like the Fountain and the Stream , whereof the one ariseth no higher than the other . So much Faith and apprehension of Mercy : so much brokenness of spirit for sin .

Where Unbelief doth stony the Heart , harden the Heart , dries up the spring and issues of sorrow . No Heart is so hard as an Unbeleeving-heart : neither the Promises , nor Threatnings ; neither Mercy , nor Justice ; neither Word , nor works will melt it : Faith on the contrary turns the Soul into Water ; dissolves a man into tears ; opens all the deep springs of sorrow in the Soul .

1. Faith looks upon Heart-melting-Promises : Takes a survey of the Riches of Gods Love and Mercy , in making such precious Promises , which doth exceedingly melt .

2. Faith takes up Heart-softening-Considerations , from the Love and Mercy of God towards us , which are Heart-melting-Mercies ; from the goodness and sweetness of God . Faith makes us see God as hee is . It makes God no otherwise than hee is , not more gracious , not more merciful than hee is : But Faith discovers him as hee is , a gracious and a mercifull God . It doth but undraw the Curtain , but take off the Mask , which Satan and Infidelity have put on ; and makes us to behold God as hee is , in all his glorious excellencies , Soul saving attributes , and Mercies : which who can behold by Faith but must needs mourn and dissolve into tears , that they have offended him ? Thus you see , Ezek. 36.31 . when God had discovered himself in his Pardoning-Mercy , his washing , Forgiving-Mercy to the beleeving soul ; then they shall mourn and bee humbled .

Oh! There is nothing breaks the heart more than Mercy ; nothing melts a man more than the smiles of God , the Mercies of God ; which being discovered to the Soul , the Soul is not able to stand stubborn under it .

3. Faith looks upon a Soul-melting , a Soul-softening Object ; upon Christ ; a wounded , a broken Christ . And who can behold him but with an Humbled , and a broken-heart ? A bleeding Christ , without a bleeding Heart ?

Oh! Here is enough in this Object to open all the springs of sorrow in us ; wee need not to go to Bellarmines Twelve Considerations to open the Fountain of tears in us , wee need not bring in the miseries of mankind for one ; nor the sad condition of the Souls in Purgatory for another . Wee need not bee beholden to him for such considerations as these , to help us to mourn . Oh! Here is enough in Christ , in a broken and wounded Christ , to open all the springs in thee ; and if thou hadst a Fountain of tears , to spend them all . The Considerations of his sufferings , 1. Either in themselves . 2. Or in their cause . 3. Or as the Effects of sin .

1. The Considerations of his breakings and sufferings as they were in themselves .

1. The sufferings of his Body . What woundings ? breakin gs ? scourgings ? crownings ? peircings did hee endure upon his Body ?

2. The sufferings on his Soul . What conflict and struglings with the wrath of God ? the powers of darkness ? what weights ? what burdens ? what wrath did hee undergo , when his Soul was heavy unto death ; be set with terrors ? as the word implies . When he drunk that bitter Cup , that Cup of bitterness ? that Cup mingled with Curses , which made him sweat drops of blood ? which if men or Angels had but sip's of , 't would have made them reel , stagger , and tumble into Hell .

2. The Consideration of his sufferings , in the Cause , as the meriting cause of all our good , procurer of all our Peace , Life , Salvation . — Hee was wounded , that wee might bee healed , scourged , that wee might bee solaced ; drank the bitter Cup of wrath , that wee might have the draught of Mercy . — Hee was slain .

But not for himself , saith Daniel . But — wounded for our transgressions , broken for our iniquities ; The Chastisement of our peace was upon him . Faith looks upon these his sufferings , as the meriting causes of our good .

3. The Considerations of his sufferings , as effects of sin ; as the effects of our sin ; as that which our sins have brought upon him : Which Consideration must needs effect and break our hearts .

When the soul shall look upon Christ , and say . It was I , that have been the murderer ; I , that have been the Traitor : my sins which brought all this evil on thee . I sind , and thou sufferedst . It was I , that did eat the soue Grape ; and thy teeth were set en edge . My sins were thy death : yet by thy death , thou brought'st the sinner life . I have wounded thee , yet thou hast healed mee : even out of that wound which my sins have made , hast thou sent out a Plais●er , even thy Blood for my sins . Oh! This must needs fill the heart with sorrow .

Faith still looks upon an Humbled Christ , with an Humbled Heart : upon a Broken Christ , with a Broken Heart : upon a Bleeding Christ , with a Bleeding Heart : upon a Wounded Christ , with a Wounded Heart : Hence , Zach. 12.10 . — They shall look upon him whom they have peirced . And how shall that sight affect them ? It follows . — They shall mourn for him , as one mourneth for his only Son , and lament for him , as one lamenteth for his first born . In that day there shall bee a great mourning , as the mourning of Hadadrimmon , in the Vallie of Megiddon .

God made the same Organ for seeing , and for weeping . And the soul that sees well , weeps well . Never soul that did by the Eye of Faith look upon this Son of Righteousness , but their frozen hearts did melt within them .

Would you ever bee mourning men and Women for sin ? would you bee in bitterness , as one is in bitterness for his first born ? Oh! Steep your thoughts in the blood of the Lamb : Dwell a little on Christ crucified : Look wistly upon Christ by Faith : and this will solvere Gelicidium : melt and thaw our frozen hearts ; turn us from stones into flesh .

Eight Royalty . 8. Christ is an Heart-transforming-Grace .

8 Royalty of Faith . It s an Heart-transforming-Grace Such a Grace as doth transform the Soul into the nature of the Object . Faith is as powerful in this spiritual conception , to work in us the image of the Object seen , as Fantasy is oftentimes in the natural conception .

The Poets tell us of some that did transform such as beheld them , into stones : such a power there was in the Object , the thing beheld , as to transform say they . But here it is true . If by Faith wee cast our Eyes upon Christ , of stones , wee shall bee turned into men ; of sinners into Saints ; of a hard heart , to a soft and fleshly ; of Children of Satan , to the Sons and Daughters of God , Joh. 1.12 . — As many as beleeved on him , to them hee gave power to bee the Sons of God . Sons , not born of the flesh , or the will of the flesh : but of God , who begets like himself . — As that which is born of flesh , is flesh : So that which is born of the Spirit , is Spirit . — Hence wee are said to bee — made partakers of the Divine Nature . — To bee transformed into the image and likeness of God . To bee Holy , as Hee is Holy : Pure as Hee is Pure . To bee as hee is in this World .

Never soul that looked on him by Faith , but came away with another heart . — They looked to him , and were enlightened , saith the Psalmist , Psal. 34.5 .

But plainly you shall read the Transforming Power of Faith , 2 Cor. 3.18 . — Whiles beholding as in a Glass , the Glory of the Lord ; wee are changed into the same image , from Glory to Glory .

Such a Glass hee is , that never did the Eye of Faith behold him , but the Soul was changed with the sight , from a Wolf into a Lamb ; from a sinner , into a Saint ; from Darkness to Light . — You were once Darkness ; now are you Light in the Lord . It turns a man upside down ; wholly transforms him .

Indeed , there is no change of the substance of soul and body ; nor of the faculties of soul and body : but the qualities of the faculties are cleer changed .

The Head is transformed ; where before was darkness , now there 's Light : where before it did judge highly of carnal things , and low esteemed spiritual : it doth now the quite contrary .

The Will is transformed : where before it was full of obstinacy and stoutness , contradiction and rebellion : now there is pliableness to good . and conformity between Gods Will and his . They are not two , but one Will . Gods Amen , is his Amen : Gods Fiat . his Fiat : Gods Will , his will .

So the Heart , that is transformed ; whereas before it was nothing but a noisome sink of sin , nothing but a Cage of unclean birds , the womb of sin , a seminary of lust : Now it is washed , purged , purified , sanctified , made a fit Receptacle for Christ , an Habitation for God , by his Spirit .

Thus you see Faith is an Heart-transforming-Grace . Wee cry and say , Oh! If I had another heart I could beleeve . If my heart were more holy , more sanctified : why the way to get another heart is to beleeve : do but beleeve , and you shall see another heart come into you ; another Spirit ; another Soul . Do but look upon Christ , and you shall bee transformed . It is such a look as sends a man away with another heart .

As the Wise men ; It is said , — After they had seen Christ , beheld Christ , they went home another way : So , when by Faith wee have seen Christ , it sends the Soul another way , with another spirit , with other Principles , with other Resolutions .

There is this Power of Faith , to transform the Soul into the nature of the Object beleeved . Belief of the Promises breeds Principles in the Heart suitable to the Promises . Belief in Christ breeds a Spirit suitable to Christ .

As Faith , Belief in God a Father , breeds Principles of Love , Fear , Reverence , and Obedience in the Soul ; such things as are agreeable : So the belief in Christ a Saviour , breeds Principles of Trust , of Love , of Desire , with the like .

Ninth Royalty . 9 Faith is an heart-pacifying Grace .

9 Royalty of Faith . It s an Heart-pacifying-Grace . Isa. 26.3 . — Thou wilt keep him in perfect peace , whose mind is staied on thee : because hee trusteth in thee . A place alledged by One ; who ( lying on his death-bed , and injoying abundance of peace and calmness of spirit ; being demanded , how it came to pass , hee was not now assaulted with Satan ) replyed ; Hee knew no ground , no cause , save this : God had promised — To keep that soul in perfect Peace , whose mind was staied on him , who trusteth on him . Hee relyed on Christ , and therefore injoyed rest .

Isa. 27.5 . — Let him take hold of my strength . That is , by Faith , lay hold on my Covenant , my Christ : and I will bee at peace with him .

Hence the Apostle , Rom. 5.1 . — Being justified by Faith , wee have Peace with God . Rom. 15.13 . — Now the God of all hope fill you with joy , and peace in beleeving .

An unbeleeving-heart is a stormy heart , an unpeaceable-heart . All things Above us . Within us . Quae supra nos Intra nos , Infra nos , Contra nos . Below us , are all against us , whilst wee are Unbeleevers .

1. Above us , wee have an angry and displeased God .

2. Within us , wee have a stormy and troublesome Conscience , threatning nothing but death ; like the troubled Sea , casting up mire and dirt ; as Isaiah speaks , Isa. 57.20 . — There is no Peace , saith my God to the wicked .

3 Below us , we have there all the Creatures our enemies , ready upon Gods commission to execute his displeasure upon us .

But now , being Beleevers , all is at Peace .

1. All above us is at Peace . The Controversy betwixt God and us is ended . Faith takes up the quarrel betwixt God and us . — Wee have Peace with God , Rom. 5.1 .

2. All within us is at Peace . A peaceable God makes all at Peace : Tranquillus Deus , Tranquillat omnia : when once our Peace is made in the Court of Heaven ( which is upon the first act of beleeving . ) Then follows Peace in the Court of Conscience — Peace which passeth all understanding , Phil. 4.7 . Our rest is , to behold God at rest ; our Peace is , to see him at Peace ▪ Eum quierem aspicere Qu●● esce●e est .

3. All below us are at Peace with us . Wee have Peace with all the Creatures . All are now our Friends , Job 5.23 . — The stones of the Field shall bee at league with thee ; the Beasts of the Field shall bee at peace with thee , &c. Thou shalt know that Peace shall bee in thy Tabernacle .

Prov. 16.7 . When a mans wayes please the Lord , hee will make his enemies to bee at peace with him : When before upon our Rebellion with God , all the Creatures were our enemies ; now being reconciled , all are made friends .

1. Faith makes us the Servants to the God of Peace , in whose service there is Peace , Prov. 3.17 . — All his Paths are Peace . Every step of Godliness hath Peace with it : And the reward of whose service shall bee Peace , Psal. 29.11 . — The Lord will bless his people with Peace , Psal. 85.8 . — The Lord will speak Peace to his people , at the last , though they meet with much trouble for the present ; war within , and war without , war with lusts , war with Satan : yet the God of Peace shall tread down Satan under our feet at last ; and put an end to this war , Rom. 16.20 . They shall have a Peace in the Conclusion : And a Peace after war is the surest and most setledst Peace , Psal. 37.37 . — Mark the upright man . — The end of that man is Peace . Though there bee stormes and troubles in the way ; yet the end of the journey , that shall bee Peace ; A calm after stormes ; and never shall there arise storme more , to all Eternity .

2. Faith makes us subjects to the Prince of Peace ; unto Christ , who is called — our Peace , Ephes. 2.14 . And our Peace hee is .

1. Not only meritoriously ; by shedding his Blood for the purchase of our Peace , Col. 1.20 . — Christ is our Peace , having made Peace through the Blood of his Cross . So Isa. 53. — The chastisement of our Peace was upon him ; Or , that chastisement ( which did meritoriously procure our Peace ) was upon him . God directed all the war against him , that wee might have Peace : As Jonah was thrown into the Sea , that the storm might cease ; so Christ upon the Cross , into the Grave , that God and wee might bee at peace together .

But Christ is not only our Peace thus meritoriously by procuring Peace for us ; But also ,

● . Efficiently ; by working of Peace in us . Christ hath not only wrought Peace for us , but hee works Peace in us ; Pacifying our Consciences , calming our stormy spirits , setling and establishing his Peace in us .

Christ is called the Prince of Peace ; as the King is the Fountain of Honours , and bestows them where hee will ; so Christ is of Peace , and bestows it when and where hee pleaseth . Wee read that Moses was a man of Peace : but hee was not a Prince of Peace . Hee could not bestow Peace : hee could not instill peaceable and calm affections into the mutinous Israelites .

But Christ , hee is not a man of Peace : but King of Salem , Prince of Peace ; who is able to bestow Peace ; who can calm the most stormy and troublesome spirits , with as much ease , as hee did the Winds and Waters ; which was but with a word — Peace and bee still .

Now Faith makes us one with Christ , who is the Prince of Peace . Christ joyned God and us together , and Faith joynes Christ and us together ; in whom wee have Peace , John . 16 , 33. ● In mee yee shall have Peace . Faith makes us subjects to this Prince of Peace , whose Kingdome and reign over his people doth not consist in meat and drink , but in Righteousnesse , and Peace , and Joy in the Holy Ghost .

3. Faith doth interest us into the Covenant of Peace ; and therefore being Beleevers , wee must needs have Peace . I say , Faith doth interest us into the Covenant of Peace ; the Gospel of Peace ; the alone condition whereof is beleeving . — Whosoever beleeveth shall bee saved .

Time was , that [ Hoc age : do this ] was the condition of life . — do this and live . So ran the old Covenant : But now [ Crede : Beleeve : and bee saved ] The Law required works . It 's called a Covenant of Works : but the Gospel Faith : It s a Covenant of Grace , Made out of meer Grace , and performed of meer Grace , wherein God promiseth pardon of sins , upon meer Mercy and Grace .

4. Faith doth instate us into the conditions of Peace . Faith gives us the grounds of Peace , Justification , Reconciliation with God , pardon of sin , and Sanctification of the whole man . As there is no Peace , where God is not propitious ; so there 's no Peace where the sinner is not sanctified .

A Beleeving heart is an holy heart : and an holy heart is a peaceable heart . Grace and Peace : and Righteousnesse , and Peace , are still coupled together . To shew , that where there is no Grace , there is no Peace : and where there is Grace , there is Peace , though not ever in the Possession , Gratia est bonum initiale . Pax est bonum finale . and sensible injoyment ; yet ever in the hope and assurance of the promise of Peace . Grace is the root , and Peace is the fruit . — A good Conscience is a continual Feast . They who do the work of God , shall have the Peace of God , Gal. 6. — They who walk according to this Rule , Peace shall bee on them , &c. Hence the Psalmist , Psal. 119 165. — Great Peace have they that love thy Law . They which love the Law of God , shall have the Peace of God .

Object . But you will say . Many have Peace , who yet are not Beleevers . Object . And many are Beleevers , and yet want Peace . Therefore Peace is not a Fruit of Faith .

Ans. Now to meet and to resist this Objection , Answ. which like a two-edged-sword , strikes both wayes .

For the first . Many have Peace , who yet are not Beleevers . I grant it . Many who are unbeleevers have quiet Peace . — Are not in trouble as other men , Psal. 7.3 , 5.

1. A Peace they have ; but it is a false Peace . And a true war is better than a false Peace .

2. A Peace they have : but it is not the Peace of God , rather the Peace of the Devil . — The strong man keeps the house , and therefore all is at Peace .

3. A Peace they have , but it is but an outward Peace : not an inward Peace . — The heart knows its own bitterness — even in the midst of laughter , the heart is sorrowfull ; when the Countenance is full of chear , the Conscience is full of woe .

As the godly have often the Pearle of Joy in the Heart , when the dew of tears is in their eyes : so the wicked

4 A Peace they have , but it is but the Peace of a dreaming , sleeping man : not the Peace of a man awakened , or it is but

5. A Peace of a condemned man , before his Execution : The Peace of a calm before a storm .

I have shewed you , there is a fourfold Conscience .

1. Good and quiet . 2. Not god , nor quiet . 3. Good , but not quiet . 4. Quiet , but not good , which quiet doth arise partly .

From ignorance of their condition : or

From carnal security : or

From brawninesse of Conscience , want of inquiry into Conscience . But it is far from true Peace . Sure I am . Pax non est , ubi non est Gratia . Pax est Haereditas Sanctorum . Where there is no Grace , there is no Peace . Hence saith one , Peace is the inheritance of Saints , only . 'T was all the Legacy which the Prince of Peace lest to his Subject . — Peace I leave with you , my Peace I give unto you , Joh. 14.27 .

There may bee godlinesse without Peace , for a time ; but there can bee no Peace without godlinesse . As Jehu said to Jehoram , — What Peace ? so long as the Whoredomes of thy Mother , and her Witchcrafts bee so many ? So I say to you . What Peace ?

— There is no Peace , saith my God to the wicked , Isa. 57.21 .

1. They have no Peace with God : God is their enemy .

2. They have no Peace with Conscience : that is full of storms : as one said of Jonah , ubi peccatum , ibi procella : Where sin is , there is a storm . A sinfull Conscience , is a stormy Conscience : though for the present it is quiet : yet it is like a Book bound up , wherein , if ever it bee unclasped , if ever it bee opened ; nothing but hellish Tragedies will appear .

And , that Peace thou hast in a sinfull way , it is a fore-runner of eternal war : it is but like the Peace of the old World — They ate , they drank , they married , and gave in marriage , till at last the flood came , and swept them all away , Luk. 17.27 . — It is but the Peace of Sodom , the Peace of Agag , the Peace of Joab , and Shimei , the Peace of Eli's house : the Peace of all ungodly men — who , when they say , Peace and safety , then sudden destruction , as travel upon a woman with childe ; so that they shall not escape , 1 Thes. 5.3 .

Object . 2. The second part of the Objection is , Many are Beleevers , who yet want Peace .

Ans. Indeed the best have no perfection of Peace ; because they want a perfection of Grace . They have no perfection of Peace , because they have not the perfection of Faith , the perfection of Grace .

If there were a perfection of Grace , then there might bee a perfection of Peace . But the perfection of both is reserved to another world .

Though sometimes Beleevers may have such a Peace as may overcome all doubts , fears , troubles , &c. yet ordinarily their Peace is not so high . There is doubting as well as confidence ; fear as well as Faith ; trouble as well as Peace .

The Peace of the godly here is a peace joyned with war . Our inward Peace is joyned with inward War , war against sin and corruption . It is such a Peace as doth not consist in freedome from war ; but in an actual warring : The Flesh still lusting against the Spirit and the Spirit against the Flesh . And , till this great Make-ba●e bee taken away , till sin bee destroyed , wee must look for no perfect Peace .

2. But secondly . You say ; Beleevers want Peace . It may bee they do : They want the sense of Peace , but not the ground of Peace . They have the ground of Peace , interest in Christ , Reconciliation with God , Justification , pardon of sin , Sanctification ; although for present , they want the sense of Peace , the clear apprehensions of all this to their Souls .

They have Peace with God , Rom. 5.1 . But they want Peace with themselves . The direct act of Faith gives a man Peace with God , Isa. 27.5 . — Let him take hold of my strength , and I will bee at Peace with him . But the Reflect act of Faith is it which gives a man Peace within himself . A man may have the one , and yet want the other .

3. It may bee they hold some secret Compliance with some secret and sweet corruption . There may bee some secret Jonah , which lies under hatches ; some secret Achan , which lies undiscovered ; some secret close corruption , which may cause God to make war against his own people , and deny them Peace .

And therefore , in this case wee must do as the Marriners in the storm ; as Israel in their trouble ; cast lots : enter upon inquiry , what that is , that troubles our Peace ; and then cast him over-board , that our hearts may bee calmed .

Wee have a passage worth observation , 2 Sam. 20. from vers. 16. to 23. Joab besieged Abel , and threatned war . A woman cryes out from the City , to know the cause . Hee returns her answer . — There was one Sheba the son of Bichri , who was a traitor to the King . Cast his head over the Wall , and all shall bee at Peace ; which done , Joab , and all Israel retired every man to his tent , and there was a Peace .

Thus God doth oftentimes besiege one of his own Subjects , because they harbour some secret Traitor ▪ some close lust and corruption . And therefore it would bee our wisdome to inquire and finde out the Traitor : to yeeld up our sins , and God will bee at Peace with us ; whereas otherwise God will never bee at Peace with him , who is at Peace with his lusts ; nor spare him , that spares his sin .

4. It may bee they want present Peace , because for present , they are in warring conditions , 1. In great Combates with lusts and corruptions . 2. In great Conflicts with Satan . 3. In sad deserted conditions . At which times they may want the sense of Peace .

The Soul is now in the pursuit of Peace . And , though with Rebekah , they have some strugling in the womb for a time : yet God will part the womb at last — Hee will speak Peace to his People at last : hee will break the Cloud , and discover himself .

5. You say ; Beleevers want Peace .

But it is , not as they are Beleevers , but as they are Doubters , If they had more Faith , they would have more Peace .

It may bee they give away to jealous mis-giving , and mistrusting thoughts of God , or of themselves .

Some there are who do nothing but make objections against themselves , and Gods dealings with them . And a quarrelsome heart is for the most part , a troublesome heart .

You shall see some to whom God hath given evidences of their estate and condition , and such as might content them , such as they might have Peace in : But they will quarrel against them .

Either their evidences are not so clear as others are ; not written in so fair and legible characters as others are .

Or else they want sealing . And therefore they will take no comfort in them .

Thus do many forsake their own mercies , breed their own disquiet , and are injurious to their own peace . When God hath spoken Peace , and Peace to their Souls : yet they return back again to folly ; to the folly of Unbeleeving , Doubting , Questioning of Gods love . And no marvel , if such do want Peace .

Men , that will forgoe their evidences , give up their claim and title to Christ . Men whom Satan can make unsay what they know God hath said to their hearts , may soon sit down in dumb silence and discouragement .

If when God hath manifested himself to you ; hath come and supped with you ; hath given you the white stone of absolution , the Hidden Manna of comfort and consolation ; those manifest experiments of his love : and yet you will joyn Issue with Satan , give way to doubts : No marvel if you disturb your peace ; bring insufferable fears and disquiets upon your selves . And it were just with God , to leave you to the doubts and mis-givings of your own hearts ; and never to give you a word of Peace more : but suffer you to bring your gray hairs with sorrow to the Grave ; seeing nothing will satisfie you .

6. The Reason why Beleevers have no more Peace , is , Because they seek Peace no more in a way of beleeving . They seek it more in the Law , than in the Gospel : more in Sanctification than in Justification : more in the Precept than in the Promise : more in working , than in beleeving : more in their Obedience than in Christ .

And therefore no marvel , seeing all this is imperfect , that they have no more perfection of peace .

So long as you make the grounds of your peace any thing within your selves , or any thing wrought by your selves ; you will never have fulness of peace .

There may bee some peace for a time in these things : but it is not a full and satisfying peace ; nor yet a permanent and constant peace , It may be gotton to day ; lost , or incumbred to morrow .

Every imperfection will disturb your peace . Every failing will raise up a new and fresh storm , breed a new quarrel in the soul .

Hee that would have peace , must seek it in the God of Peace ; in the Prince of Peace , in Christ himself ; in whom hee said , Joh. 16.33 . — Wee should have Peace .

When there 's a storm in your selves , there 's peace in him : when there 's no peace in you in regard of your imperfections and failings ; there 's yet peace in Christ , who is a perfect Saviour . The Sacrifice is imperfect , but the Priest is perfect .

Tenth Royalty . 10 Faith is an Heart-inabling-Grace .

10. Royalty of Faith : It s an Heart-inabling-Grace . It is such a Grace as inables a man ; 1. To do . 2. To suffer .

A Beleeving Christian is a strong Christian . He is strong for any service . It is said ; — By Faith Abraham obeyed God . Faith did inable him to obey . And it was a great act of Obedience , as you may read ; scil. The offering of his Son , his only Son , the Son of his love . If it had been an adopted Son only , and not his Natural , or if his Natural , and but one among many , the trial had not been so great , But hee was his own , and only Son , and the Son of his old age ; and therefore like to have no more ; the Son of the promise ; not an Ismael , but an Isaac , a Son long expected , now exceedingly rejoyced in ; hee was the Son of his Love . Now to part with such a Son was a great tryal .

But here was not all the tryal . If hee had but parted with him in the way of Nature , by a natural death ; this had not been so much : but to part with him in way of Sacrifice , wherein hee was to bee cut in peeces ; nay , and hee himself must bee the Butcher of this Son of his Love ; must imbrue his own hands in the blood of this Son . This was a great tryal ; yet here was seen the power of Faith , tht it inabled him to obey . Hee did not consult with Flesh and Blood ; did not dispute , but obey — By Faith hee obeyed .

Faith it is an Heart-inabling-Grace . It will inable you to pray ; yea , and to pray to purpose , to wrestle with God . Beleeving-prayers , are wrestling prayers ; wherein the Soul wrestles with God by strength of his Promise ; his Covenant , his Truth , his Christ .

It inables you to hear , and to hear with profit : when Faith ; doth incorporate it self with the Word , it will be profitable . Faithful hearing is ever fruitful hearing .

It will inable you to receive the Sacrament , and to receive with comfort . Faith is the Organ , whereby wee feed on Christ ; receive Christ . Faith is the instrument that conveyes Christ the Conduit-pipe .

A beleeving Receiver is a blessed Receiver .

It will inable you to bring forth much fruit , To bee fruitful in Obedience . It plants us into a fruitfull stock ; and how can wee bee barren Plants ? It draws life and nourishment from Christ . A faithfull Christian is a fruitfull Christian . Men of a good Beleef , are men of a good Life . That soul that hath yeelded obedience to the Promise , in a way of beleeving , is ready to subject it self to every Precept , in a way of Obedience .

Faith doth inable a man to contend with lusts , with the strongest corruptions ; — The sons of Zerviah , which else would bee too hard for us .

It inables us to combate with Satan . It is our shield , whereby wee resist ; it is our weapon , whereby wee conquer ; It sets Christ against Satan , by whom wee over-overcome , as the word is . — Wee are — more than Conquerors .

It inables us to overcome the World — This is our Victory whereby wee overcome the World — even our Faith .

Whereas unbeleef doth slay and disable the heart , both from doing and suffering . An unbeleeving heart is an impotent heart . The state of unbeleef is a state of impotency and disability ; to the performance of any thing , that is good . There is a total , and universal impotency in an unbeleeving heart . Hee cannot pray , hear , receive .

Faith , on the contrary doth inable and strengthen the soul to all Obedience . It inables a man to yeeld .

A willing Obedience , cheerfull Obedience , voluntary Obedience ; a constant , a fruitful , an universal Obedience . It will inable a man to do his duty , Towards God , Towards others ,

Towards himself . It inables a man to walk through the duties of all relations faithfully . The Husband to the Wife : the Wife to the Husband , The Parents to the Childe ; The Child to the Parent ; The Master to the Servant ; The Servant to the Master , &c.

Faith is the great Task-Master of the Soul . But it is not like Pharaohs Task-Master , to command burdens , and afford no help : To require the Tale of Brick , and give no Straw . This indeed the Law doth . It is an hard Task-Master . It commands ; but gives no ability . Jubet ; fed non juvat . Efficit quod imperat . Jubet & juvat .

But not so Faith . It commands , and laies in strength to do . It gives what it commands ; by going over to Christ , and fetching strength from him ; whereby the soul is inabled to obey what it is commanded .

It is said of Christ , That — His Government shall bee upon his shoulders : Not only in his hand having a Scepter only to command , but upon his shoulders , wherein there is support to obey commands . So it may bee said of Faith , which governeth from Christ , and by Christ , Its Government is upon its shoulder ; inabling the soul to do what it commands .

1. Faith begets Soul-inabling-Principles ; Principles in the soul suitable to the things commanded ; whereby a man is inabled to obey .

All strength for new Obedience ariseth from a new Nature . And this new Nature is nothing else , but that conformity to the Law of God , whereby a man is not only able to obey , but willing to obey : when Principles are wrought in our hearts suitable to the Precepts : when there is a Law within us , answering to the Law without us : — It will be meat and drink ; it will be natural to obey : it is not now hard to pray to clear . — The yoak is easy , the burden is light . These things are not tasks but delights ; not medicines , but meat ; not physick , but food , Psal. 40. — I delight to do thy Will , saith David : and what was the ground ? — Thy Law is in my heart . There were Principles agreeable to the Precepts , and that made him not only to obey , but to obey with delight .

2. Faith supplies a man with Soul-inabling-Strength , from without . Wee have need not only of preventing , but assisting Grace : not only of operative , but cooperative strength : not only of inherent , but of assistant , the continual succours , aids and supplies of the Spirit of Christ . And Faith doth supply the soul with strength from him , — without whom wee can do nothing , and through whose might wee are inabled to do all things .

Faith laies in supplies of strength from Christ , wherewith wee are inabled for any service . It calls in for all the strength of Christ , the aids of the Spirit , whereby wee are strengthened .

2. Faith doth furnish a man with Soul-inabling-considerations .

1. From God , the mercies of God , the goodness and sweetness of God ; All which do incourage and inable the soul to obey . A loving Master makes a diligent Servant . A mercifull God , a working Christian . Nothing doth so prevail with the heart as love . — The Love of Christ constrains us .

When Faith shall discover to the heart what we were , what we are , what God might , what God hath done with us ; it will break out with David with a — Quid Retribuam , &c. What shall I render to the Lord for all his benefits ! I will take the cup of Salvation , and call upon the name of the Lord . I will pay my vows , &c. Psal. 116.12 . This overcomes the Soul with Love . That heart that is overcome with the sweetness of mercy , is prepared to overcome any difficulty of service . — My heart is prepared , my heart is prepared .

2. From the work . Faith furnishes a man with soul-inabling-considerations from the excellency of the imployments : hee sees a peece of Heaven in tem : hee sees these services full of beauty , sweetness , desireableness , No service to the service of the King . Oh! what then is the service of the King of Kings .

3. From the rewards which God hath promised to obedience . And these rewards Faith makes use of , to quicken and stir up the soul to Obedience ; to bee spurs and incentives to us , as they were to Moses , who — had an eye to the recompence of the Reward ; as they were to Christ himself ; who for the joy that was set before him , endured the Cross , and despised the shame , Heb. 12.2 , and Heb. 11.26 . All which have a mighty influence into the soul , to inable and quicken it to Obedience .

2. Faith inables the Soul to suffer . Yea , and to suffer the sufferings of the greatest magnitude . You see , Heb. 11. — Through Faith they were stoned , they were sawn asunder , were slain with the sword .

1. It puts the soul into a suffering frame . It deadens a mans heart to the world , mortifies a man to to the world , and makes a man alive to God .

A man dead to the world doth not much care either to leave the world , or any thing in the world : now Faith deadens a mans heart to the World .

1. Faith puts the Judgement into a right frame . It makes the Judgement lightly to esteem of earthly , and highly to esteem of Heavenly things : lightly to esteem the favours and frowns of men , highly to value the favour , and fear the frowns of God .

2. Faith prevails with the Will ; to chuse God above all ; and to part with all , the leave all , if they come in competition with God . This Faith doth habitually , in habituall preparations in the work of Grace , when first the Will chuseth with Christ . Thus Faith inables the soul to do actually , when ever it is brought to tryall .

3. Faith works upon the Affections , to love God above all , to delight in God , to fear him , &c.

A man , who loues any thing , chuseth any thing , prizeth any thing above God , is a man unfit for sufferings : hee is not in a sufering frame . If God and these things come in competition , they with Demas will forsake God , and cleave to the present world . Men , whose hearts are too much ingaged to the World ; whose affections are too much set upon the Creature : men , whose wills chuse any thing more than God : whose Judgements do prize and esteem of any thing more than God ; to whom God is little , and the world is great : these men are unfit for tryals .

And therefore this is the first way , whereby Faith doth inable the Soul , by putting it into a suffering frame .

2. Faith doth furnish the soul with suffering Resolutions . A beleeving heart is a resolved heart . Nothing causeth a suspension in the Will more than Unbeleef . Hee that doubteth is like a wave of the Sea , sometimes going this way , and sometimes carried back again . Whereas Faith doth resolve the heart , makes the soul resolve as Peter , but in a better strength , — I will dye , rather than deny thee .

Faith doth cloathe the soul with suffering resolutions , to go through a Sea , through a Wilderness , through the hottest Skirmishes , the hardest Tryals for Christ . You see it every where in Scripture . In Michaiah , in Jeremiah , in the three Children , in Daniel , in the Apostles . And to these I might adde many more . As that of old Polycarp ; when hee was perswaded to deny Christ , rather than to dye for Christ . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. — These fourscore and six years I have served Christ ; and hee hath never hurt mee all this time , and how then can I blaspheme my King and Saviour ?

The like of Cyprian , who being desired to consult with himself , before hee should suffer , Fac quod tibi praeceptum est . replies . — Do your office . In so just a thing as this there needs no Consultation .

The like of that rich Virgin which Basil speak of ; who being condemned to the fire , was offered her life and estate , if she would renounce her Faith ; shee returns Valeat vita , pereat pecunia , &c. Let my mony perish , my life cannot : and though I lose this life , I shall have a more enduring , a more abiding , a more abounding life in Christ .

To these many more might bee added , to shew how Faith doth furnish the Soul with suffering Resolutions , as that of Chrysostome , who said — if you take away my goods , &c.

3. Faith begets suffering graces , courage , magnanimity , patience , humility , self-denyal , contempt of the World , high prizing of God . It sets God above all the comforts and contentments in Heaven and Earth , It gives adherence to the Truth ; by which the Soul is inabled to undergo any thing .

4. It laies in suffering-strength : strength from God , strength from the Promise , which saith — When thou passest through the water , it shall not overflow thee , when thou passest through the fire , it shall not kindle upon thee , &c. Isa. 43.2 . It fetcheth strength from Christ , who like Simon of Cyrene , helps to bear part of every Cross .

Thus Faith goes out of it self ; stands upon anothers bottome ; leans upon anothers power ; rests upon anothers strength , whereby the Soul is inabled to go thorow any thing . All this is conveyed by this Instrument of Faith .

5. It propounds to the Soul suffering rewards . That — For these light afflictions which are but for a moment , wee shall receive a far more exceeding and eternal weight of Glory .

That for the loss of temporals wee shall gain eternals . That — If wee suffer with Christ , wee shall reign with Christ .

That No man shall lose Father or Mother , or Wife , or Children , or Lands , or Houses , or Brethren , or Sisters , for his Names sake : but hee shall receive an hundred fold more , here , and shall inherit everlasting life , Matth. 19.29 . God will bee all this to thee . Nay , God will bee more than all this to thee . More than Riches , more than Friends , more than Life it self unto thee .

All which considerations do exceedingly inable the Soul to undergo sufferings and tryals .

Eleventh Royalty . 11. Faith is an Heart-in-nobling-Grace .

That which sets one man above another : 11. Royalty of Faith . It s a Soul-in-nobling-Grace . That which doth raise up and exalt one man above another , in Gods esteem , is Faith . that which doth put a difference between man and man , is Faith or nothing , Acts. 15.9 .

1. Faith is such a Grace as sets us above others , our Persons above others . A Grace which makes us Kings , and Priests unto God : which raises us , and sets us out of the croud . They are noble , whom God doth in-noble : honourable , whom God doth honour . God is the King of Kings , the Fountain of all Honour , who can exalt whom hee pleaseth , and throw down whom hee pleaseth : who can in-noble whom hee pleaseth , and abase whom hee will . And this honour have all his Saints .

This hath God thrown upon the poorest Beleever , hee hath made him a King , and a Priest , Rev. 1.6 . 1 Pet. 2.5.9 .

2. Faith sets our performances above others . Our prayers , our duties , our obedience . Faith raises them above others , Heb. 11.4 . — By Faith Abel offered to God a more excellent Sacrifice than Cain . Cain offered Sacrifice as well as Abel : but Faith put the difference betwixt them . — By Faith hee offered a more excellent , a more noble Sacrifice than Cain .

Faith puts a difference betwixt the works of Christians , and the works of Heathens . Though there were no difference for the matter , yet Faith puts a vast difference for the manner .

Faith puts a difference betwixt the Abba-Fathers of a Childe , of a Saint : and the Ave-Maries , of a superstitious Papist : betwixt the Prayers of a Saint , and the Devotions of a sinner : betwixt the cryes of a Saint , and the howlings of an Hypocrite . But to return .

Faith is an Heart-in-nobling-Grace .

1. It begets in us Soul-in-nobling-Principles . Principles like our selves . It is such a Grace as doth sublimate a man , begets high , glorious , and heavenly Principles in the soul . By this wee are — made partakers of the divine nature . It is an Heart-spiritualizing-Grace .

Whereas Unbeleef doth sensuallize a man , beasts a man , as Nebuchadnezzar , Dan. 5.20.21 . Hence wee read , An Unbeleeving heart is called a gross heart , — make their heart gross : so Faith doth raise up a man , spiritualizes a man . A Beleeving heart is a fine heart , a spiritual heart , It refines the soul .

Faith doth raise up a man as high above reason , as reason doth raise a man above meer sense . It sets a man as high above a man , as Reason doth a man above a Beast .

Faith is the Spirit of Grace . Not only a spiritual Grace : but the Spirit of all our spiritual Graces . It hath nothing but spirituality in it ; and hath to do with nothing but spiritual things ; with God , with Christ , with Heaven , with Justification , pardon of sin . All which are spiritual things , far above sense ; nay , and Reason too : their objects reach not so high , which things though they bee Real , and none more Real , yet they are spiritually Real , not sensually ; Real to Faith , not to sense , nor to Reason neither . And therefore unbeleeving men do esteem these things either meer-nothings , or they are next door to nothing in their thoughts ; Imaginary things : Notiones secundae : which have no foundation in Being , no existence in the World .

2. Faith doth implant us into Soul-in-nobling-Relations .

1 It makes us Servants to the great God of Heaven and Earth , who ( though it were Hyperbollically said of Tyrus Merchants , yet may it truly bee said of God ) makes all his servants Kings . Gods service is an honourable , a noble service . Nay , it makes us not only Servants , but

2. It makes us friends of God . Abraham a Beleever , was call'd Gods Friend : nay , not only Friends , but

3. It makes us Sons and Daughters of God . — Gal. 3.26 . — You are the Children of God by Faith . Wee may glory in our Pedegree . A Beleever is best born , nobly born , Jam. 1.18 . — Of his own Will begat hee us , by the Word of Truth , Joh. 1.13 . — Born of God . Nay

4. It makes us the Spouse of Christ , who is such as Husband as doth en-noble his Wife . Wee know among men ; The Wife is honoured with her Husbands honour . The Lawyers have a speech , — Mulier fulget Radiis Mariti : The Wife shines with the Husbands Rayes : shee shines with his brightness . If hee bee honourable , whatever shee was before , yet now shee cannot bee base : If hee bee noble , shee cannot bee ignoble , because hee confers and throws all his honours upon his Wife .

So here , by Faith , being made the Spouse of Christ , Christ doth en-noble his Spouse : Christ doth adorn , and beautifie his Spouse , Ezek. 16.10 , 11 , 12 , 13. — I cloathed thee with broidred work , and shed thee , and covered thee with silk . I decked thee with Ornaments , &c. Wee shine with the beams of his Justice . Holiness , Riches , Graces . — Christ is made to us Wisdome , Justification , Sanctification , and Redemption , 1 Cor. 1.30 . — Of his fulness wee all have received , and Grace for Grace , Joh. 1.16 . — Nay

5. Faith makes us the Members of Christ , who is such an Head as doth en-noble his Members . Christ throws more Glory and Honour upon the meanest Member of his Body , than all the World is able to make us heirs of . It were better to bee the meanest Member of Christ , than to have all the Glory of the World , out of Christ ; better to bee the meanest twig in this Vine , Meliùs non ●●se , quàm sine Christo esse . than to bee the most glorious branch in the World , out of Christ . Better it is not to bee at all , than not to bee in Christ .

3. Faith puts us upon Soul-in-nobling imployments .

It puts a man upon Prayer , Holy exercises , Communion with God ; which are noble Imployments , above the World . Faith makes the soul live high , above the World , above the Earth . Faith carries the soul to Heaven , makes it live were it had its First breath , and being , makes our way to lye above , our Conversation to bee in Heaven , our joyes to bee there , our affections there , our hearts there . — By Faith Enoch walked with God ; hee conversed with God , had to do with God daily , the great God of Heaven and Earth daily in supplications and meditations , and holy conversation . All which are noble imployments . The higher the person wee have to do withall , the more noble are the imployments .

And they are such as do in-noble the Soul . No man hath to do with God in any way , but hee is in-nobled by it . — Moses face shone , when hee had been conversing with God . God doth shed Glory upon all those , who have to do with him . None have to do with a glorious God , but are made glorious . None with an Holy God , but are made holy . If you have to do with him in Prayer , or any of his Ordinances , hee sends you still better away .

4. Faith doth intitle us unto a Soul-in-nobling Inheritance : unto Heaven , unto Glory . It makes us not only Sons of God , but Heirs . Every Son is an Heir , nay , and a Joint-Heir with Christ , unto that eternal inheritance of Glory . Rom. 8.17 . Hence the Apostle , 1 Joh. 3.2 . — Now wee are the Sons of God : but it doth not yet appear what wee shall bee , but wee know when hee shall appear , wee shall bee like him , for wee shall see him as hee is . — Then when Christ who is our life shall appear , wee shall also appear with him in Glory , Col. 3.4 .

Wee shall bee Citizens of Heaven . Faith doth intitle us to Crowns of Glory . — To that House not made with hands , eternal in the Heavens , 2 Cor. 5.1 . To an inheritance , incorruptible . and that fadeth not , reserved in Heaven for us , 1 Pet. 1.5 . — To a far more exceeding and eternal weight of Glory , 1 Cor. 4.17 .

Which Inheritance is so certain , by Faith to Beleevers , that the Apostle saith , — Wee sit together with him in heavenly places , Ephes. 2.6 . wee sit now with him in respect of our Union by Faith ; and shall sit with him hereafter , in our Communion with his Glory , when wee shall bee invested with those Royal Robes of Glory .

Thus you see Faith is a Soul-in-nobling-Grace . It makes God a Father , Christ a Brother , Angels fellow-servants , Heaven our Inheritance . It brings a man into a noble kindred , a noble family , the family of Heaven , and makes all the family of Heaven our kindred . It brings a man unto noble acquaintance ; puts a man upon noble imployments ; intitles a man unto a noble inheritance : invests us with in-nobling Priviledges ; and begets us a noble spirit , a spirit suitable to all these ; suitable to our Father , our Kindred , our Acquaintance , our Imployments , our Inheritance .

The whole frame of Christianity turns upon the hinge of Faith . As the Bloud through the veins , so Faith runs through every vein of the whole body of Religion . It is the staff of our strength , the support of all our comfort , and the life of our soul .

In my discourse , of which I have ( though indeed the Priviledges of Faith requires an Angel rather than a Man , to make relation of it ; yet I say , I have ) adventured to lay down diverse Royalties and Priviledges of this Grace : wherein all that I have said , or can say , falls short of the excellency of it . When I have told you what I can , you may say ( as the Queen of Sheba , when shee found the Truth to exceed the Relation ) that the one half hath not been told you . Coelum & Deus : so Coelum & fides non patiuntur Hyperbolen . I cannot here Hyperbolize . I cannot play the Mountebank ; to set down more in the Bill than is in the Physick : more in the Relation than is in the Balsome . All I can say will fall short of the preciousness of Faith .

Yet mistake mee not ; whatever I have said , or shall say of Faith , I speak not of Faith absolutely , but of Faith relatively : The Act with its Object . Wee will not make a Christ of Faith , nor raise up Faith any higher , than wee may set up Christ with it , by it , above it . Well then , to proceed , wee have laid down diverse glorious Priviledges , or Royalties of Faith : wee have yet more remaining such as these .

Twelfth Royalty . 12. Faith is a Soul-fatning-Grace .

The beleeving Christian is the thriving Christian . 12. Royalty of Faith . In a Soul-fatning-Grace . It is such a Grace as doth nourish and strengthen the soul . It weakens corruption , but strengthens Grace . It starves the flesh , but fattens the spirit .

It is indeed a sin-starving-Grace . Faith will not feed and fuel lust . It will neither entertain nor maintain corruptions . Faith will abridge sin of that nourishment , those dainty bits which it met withall in an unbeleeving heart . It will not lay in provision for lust .

Unbeleef is the Caterer and the Provider for sin . Sin hath its full desire in an unbeleeving heart ; whatever it lusts after , it shall have : nothing shall bee wanting to feed lust .

If a man bee addicted to the lust of uncleanness : there is nothing the lust doth desire , but an unbeleeving heart will make a supply of . It shall have Books , Ballads , Plaies for the purpose . It shall have obscene objects , and pictures to gaze upon . There shall bee nothing wanting for the fomenting and cherishing of the corruption : nothing shall bee denied , that may oile and increase the flame of lust . All a man hath , all his power , all his riches , his estate shall bee laid out for the fewelling of his corruption ; and so I might shew in other lusts .

But now Faith , it starves sin : it will not hold out the dugg to nourish a corruption : It will — not provide for the flesh to fulfill the lusts thereof : It will abridge sin , and cut it short of those dainty bits , which formerly it had in the soul : It will not afford it a thought , a motion , a look , nor any thing that may fewel it , or feed it .

It is a sin-starving-Grace . But though it starve the flesh , it fattens the spirit . It is a soul-fatning-Grace ; which it doth after this manner .

First Preparatory way . 1. Per modum removendi . 1. By a Negative way . By destroying Soul-consuming , soul-destroying , soul-pining lusts and corruptions , which will hinder out spiritual fatning .

Men use to purge , before they go to fatten . Faith must give the soul a purge : otherwise the soul would never thrive ; though the pasture bee never so good . If there bee corruptions in the soul unpurged , the soul will never grow and thrive .

If a Child do secretly feed upon Chalk or Dirt , or such like trash , it will never grow nor thrive : though the food it eats bee never so good and wholesome meat .

So if the Soul do secretly feed upon some secret lust or corruption , it will never grow , never thrive , though the food it feeds upon bee never so nourishing .

And therefore Faith doth purge the heart of lust and corruption , which may hinder our spiritual growth . Faith cuts off the suckers from the Tree , which doth eat out the heart of the root , and hinder the growth of the Tree . Faith takes the Child from the Dugge , which consumes the Parent . Faith will separate a man from his lust , and will not suffer a corruption to hang upon us , to hinder our spiritual growth .

2. Faith doth put a man into a Soul-fatning-pasture . The whole Word of God is the Pasture for Faith . The Word of God is objectum Adaequatum , the Even and Adequate object of Faith . There is the only walk of Faith ; which , though it bee an inclosed Pasture , a Field inclosed , a Pasture paled in : yet there is enough in it to satisfie Faith . Wee shall not need to stray any whither else for want of Pasture ; here wee may go in , and go out , and finde Pasture ; wee shall not need to feed upon stubble and straw of humane traditions : here 's enough in it to nourish us up to eternal life . — The Scriptures are perfect , and able to make perfect the man of God to every good work , 2 Tim. 3.16 , 17. Here is Milk for Babes , and meat for stronger men . — Here the tallest Elephant may swim , and the poorest Lamb may wade . Great and small , strong and weak may finde nourishment in the Scripture . Parvali , magni ; fortes , infirmi habent in Scripturis undè alantur & satientur . Here wee may finde nourishment for our Knowledge , for our love , for our zeal , patience , humility , and all our Graces . They are able to make a man wise to Salvation . They nourish our Obedience .

Would'st thou then nourish thy Knowledge ? Read here . The Scriptures are able to make thee wise to Salvation .

Would'st thou nourish thy Faith ? Read here upon those Faith-strengthening Promises , God hath made for that purpose .

Would'st thou nourish thy Love ? Oh , Read here of the Love of God to thee ; that height , depth , that length and breadth of his love in Christ ; That love that passeth Knowledge , And this will bee a burning-Glass to kindle love and affections to him . This will bee as the Load-stone to draw thee . Read here of the excellencies of God , which may draw thy affections .

Would'st thou nourish thy Humility ? Oh , Read here , what thou wast by Nature . Look into the Glass of the Law . That will discover thy vileness , lay thee in the dust . Read Ezek. 16. See what a peece thou wast , and then bee proud if thou canst .

Would'st thou nourish thy Zeal ? Read here of the Zeal of others ; which may kindle Zeal in thee .

Would'st thou nourish thy Patience ? Read here examples of Patience ; in Job , Jeremiah and others , whose long suffering will shame thy short breathed impatience .

Would'st thou nourish thy fear of God ? Why here see what is the excellency of fear , &c.

3. Faith feeds upon Soul-fatning-Dainties : meat which the World knows not of , As Christ said , — I have meat , which you know not of : So Faith hath meat , which the World knows not of . As the life of a Christian is an hidden life : so the food of a Christian , the meat of a Christian , is an hidden meat , an hidden Manna .

Faith feeds upon Soul-fatning-dainties ; choice food ; the cream of nourishment ; and that is 1. Upon the Promises . 2. Upon Christ himself .

1. Faith feeds upon Soul-fatning-Promises . Indeed the whole Word of God is food for Faith ; both the Precept , and the Promise : But Faith feeds chiefly upon the Promise , whereby it is inabled to walk in the Precept .

The whole Word of God is sincere Milk , whereby wee grow : and the Old and New Testament may bee called , The Breasts of Consolation ; but the New is the better Breast . More of Gods heart and love runs in the New , than in the Old . The Children of the Bondwoman suck at the Breast of the Old , at the Law : But the Children of the Free-woman suck here , at this Breast , the Gospel .

Thus Faith , feeds , not only upon the Word : but the choice of the Word , the Promises . Yea , and not only the Promises , but the choice and freest of the Promises : the Cream , the spirits of Nourishment .

And according to the proportion of Faiths feeding hereon , such is the proportion of strength and nourishment conveyed down into the Soul . Hee that feeds sparingly , is but a spare Christian , gets but little strength : Hee that eats liberally is strongly nourished .

The difference that wee see in Christians here ; some weak , others strong ; Some Infants and Babes , others Grown men , some thrown down with every blast of Temptation , others able to stand out all assaults : The difference ariseth hence , that some feed more sparingly , some more liberally by Faith upon the Promises of Grace : and so some are stronger than others are .

If you grow not , 't is because you feed not : you play with the Breast , you suck not daily . A man may have meat before him , and yet dye , if hee feed not . The best feeder here is the best grower . The Larger the appetite , the stronger the Christian . The more the soul doth feed upon Promise , still the more strength is conveyed to the soul , the more the soul is nourished .

2. Faith feeds upon a Soul-fatning - Christ . The choicest dish that Faith doth feed upon is Christ himself .

Christ is food for the Soul — His Flesh is meat indeed , and his Blood is Drink indeed . And hee who feeds upon Christ most , is the most living , the most growing , the most fatning Christian .

Christ is the breeder , and the feeder of spiritual life : the begetter and the nourisher of life in us . Hence hee is call'd — The Bread of Life . Not only bread to beget life in dead men : but bread to nourish and increase life in living men . And by Faith wee feed upon Christ ; Faith is the Organ whereby wee feed upon Christ , and gets nourishment for it self , and all its fellow-Graces .

When Faith hath had a good meal here , all the Graces of Gods Spirit are bettered by it : our Love , Humility , &c. All are strengthened by it .

Now Faith feeds upon Christ 1. In the Word . 2. In the Sacrament . Christ is Bread . 1. Spiritual . Panis Spiritualis . 2. Sacramental . Panis Sacramentalis .

Christ is Spiritual Bread in the Word , to beget and increase life .

Christ is Sacramental Bread in Eucharist , to nourish and augment our Spiritual life in us .

The one is Christ , in Ordinary . Christ in the Word is the Dayly-Bread for Faith to feed upon .

The other is Christ Extraordinary , for Festival Gaudy-dayes .

And in this order Faith feeds on Christ .

First , Faith feeds upon Christ in the Word ; and then Secondly , Faith feeds upon Christ in the Sacrament .

None feed on Christ in the Sacrament , but they who have fed on Christ in the Word .

By the one wee have Union , by the other Communion with Christ : By the one ingraftment into Christ , by the other we have nourishment from Christ . Christus grandescit in Sanctis By the one Christ is formed in us ; by the other Christ grows up in us , to a perfect man .

Faith thus feeds upon Christ , who is the summe of all nourishing things : who is the heart , the staff of nourishment . Hence hee is called Bread , which is the staff of nourishment .

Christ is the heart of nourishment in the Word , in the Sacraments , in every Ordinance : All which are but empty things , convey no spiritual strength to us , if wee feed not upon Christ in them .

If Christ do withdraw himself from the Ordinances ; If wee feed not upon Christ in them , they will do us no good . If wee feed not upon Christ in the Word , the Word will not profit . If wee feed not upon Christ in the Sacraments , the Sacraments will not nourish .

Men may live out their dayes under the Ordinances ; come to the Word , and to the Sacraments ; and yet , when all is done , bee like Pharaohs lean Kine , never the fatter for all this food , if they feed not upon Christ in them .

And it is suspitious , when men live under such precious Ordinances , and yet grow no more , that surely they feed not on Christ .

Alas ! Could wee bee so barren in our Graces , so lean in our lives , seeing wee go in such rich Pastures , and are fed with such precious dainties , the Word , and Sacraments ; if wee fed upon Christ in these ? No , my Brethren , this is the great reason why wee have such pined and starved souls : This is the reason of all our weaknesses , our spiritual faintings , our declinings , our consumptions under the Ordinances ; wee feed not upon the Spirits of nourishment ; wee feed not upon Christ in them : Panem Domini , non Panem Dominum . Purum Elementum non est Alimentum . wee let not Faith feed on Christ , and so are not nourished . Wee eat the Bread of the Lord , but not the Bread which is the Lord : wee feed upon the Elements , not upon Christ . It is true here , The pure Elements are no nourishment . If Christ run not through the Bread and Wine they nourish not .

Well then ; would you have your Soul nourished ? take your fill of these Soul-refreshing-Dainties , whereby you may get strength . Here drink your fill . The best measure is no measure . Bibite , & Inebriamini .

Feed upon the Promises , feed upon Christ , whereby you may bee nourished . Feed on Christ daily . Sometimes wee have such a Feast on Christ , as , in the strength of which ( with Elijah ) wee go many dayes . God sometimes gives such abundance of Refreshments , that the Soul goes cheerfully a long time . But this is not Ordinary . And therefore there is need of our Daily feeding upon Christ . Christ must bee Daily-Bread for Faith to feed on . And it must bee our Prayer for the Soul , as well as for the Body — Give us our Daily-Bread — Bread for the Soul , as well as Bread for the Body .

That Day , wherein Christ hath not been fed on , is a Declining-day .

Thirteenth Royalty . 13. Faith is an Heart-Emptying-Grace . 13. Royalty of Faith . It s an Heart emptying-Grace .

There are two things , which are the most natural acts of Faith .

1. It empties a man of himself . 2. It fills the Soul with Christ .

The Soul cannot bee fill'd with Christ , whilest it is full of it self . And therefore Faith doth first empty a man of himself , cast a man out of himself , and then fills the Soul with Christ .

Faith doth cut a man off his own stock , the stock of Nature , the stock of Death , before it doth ingraft us into Christ , the Stock of Life . Faith doth strip a man of his own cloaths , his own Garments , which are too short to cover him , before it puts on the Robes of Christ . It throws us off from our own bottom , whereon wee stand , before it set a man upon another Foundation . It makes a man poor in himself , before it inrich him with Christ . It empties a man of himself , before it fill the Soul with Christ .

Now there are two things in general , which Faith doth empty the Soul of , 1. Of all Opinion of Righteousness in our selves . 2. Of all Opinion of strength to help our selves .

1. It doth empty the Soul of that windy conceit , that Pharisaical Opinion of Righteousness in our selves . Faith doth not empty a man of any Righteousness , but of the false Opinion of Righteousness . It doth not empty us of any worth in our selves , there is none : but of that fond conceit of worth in our selves . Faith makes us see wee are worthless Creatures , Rev. 3.17.18 . — Thou saiest , I am rich , and increased with goods : I have need of nothing . And knowest not , that thou art wretched and miserable , and poor , and blinde , and naked . — I counsel thee to buy of mee Cold , that thou maiest bee rich , &c.

My Brethren ; wee are all of us naturally , full of our selves , full of our selves , full of the self of Pride , full of the self of Love , Self-love , full of Self-conceits , full of Self-sufficiency ; wee are apt to think highly to our selves . Wee all hold of Adam in Capite ; wee are all full of Pride . As Pride was the Fall of Adam , so it would bee the ruine of us .

Wee think wee are Rich , full , need nothing . As the Church did in the place afore quoted , Rev. 3.17 , 18.

Thus , where Faith comes , it empties a man of himself , his Self-conceits ; it doth discover our selves , to our selves ; makes us see our selves , as wee lye weltring in blood , in our own blood , Ezek. 16.2 , 3 , 4 , 5 , 6. even in the Blood of Guilt , and the Blood of Filth . It puts down those Towering thoughts , those Ayery imaginations , those Mountainous conceits which men had of themselves . It casts us out of our selves , makes us Nothing in our selves ; makes us poor in our selves , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the word is , Mat. 5.3 . — Beggars in Spirit : Poor Beggars . It makes us miserable in our selves , empty in our selves , blind , naked , lost in our selves . Faith makes us to see all this in our selves ▪

Faith makes us see , in stead of Righteousness , there 's nothing but Sin in us ; in stead of beauty , blackness ; in stead of comliness , deformity . It discovers , there 's nothing but Damnation and Hell in us ; nothing but Hell in our parts , Hell in our Principles ; Nay , Hell in our prayers : That not our persons only ; but our prayers stand in need of Christ , that if hee save not our prayers , as well as our persons , our Prayers will damn us .

Faith is such a Grace as is raised up , upon the ruines of our selves , not the Substance , but the Sin ; the ruine of our sinful selves : the ruine of our self of Pride , of Self-confidence , self-sufficiency ; all which are thrown down , before Faith bee raised .

As the Shipmans Fatal Star , which they say , is never seen , but before wrack , and death : so Faith is never seen , but before the wrack and death of sinful nature , which hath one wrack by Faith , but the Universal wrack by death . And this is the first work , and the mighty work of Faith , which must bee done , before wee come over to Christ . As the Opinion of something in themselves , was that which kept off the Jews from comming to Christ ; so it doth us . And therefore Faith empties us of this Opinion , makes us poor , that so wee may bee fit to receive the Gospel . — The poor receive the Gospel . The Gospel is but a merciful Hospital for the relief of the Poor , Blind , Naked , Lame , and lost sinners . Here 's nothing for those , who are Rich and Full , and think they want nothing .

Faith empties the Soul of that Opinion of strength to help it self . Though a man were convinced , hee had nothing ; yet if hee have such a conceit as this , That hee can help himself ; that hee is able to recover and winde himself out of that condition wherein hee is : hee would then stand upon his own bottom ; bee a Buckler to himself , and would never come over to Christ .

That which kept the Prodigal from his Father , was not the Opinion of any worthiness in himself ; hee saw hee was poor and ready to famish ; but hee thought hee could recover himself , live of himself , without the help of a Father . And this conceit kept him off .

So the Woman with the Bloody-Issue . It was not her opinion that shee had no need of Christ , which kept her off from comming to Christ , but shee thought shee was able to purchase help out of her own store , without going to him : And even to the last penny shee conceited shee should have help , when shee had spent all ( not before . ) Then shee came . And , whilest a man hath a conceit , that hee is able to work out his own Peace , compass his own happiness ; Though hee bee poor , yet conceits , hee is able to inrich himself . Though naked , yet hee is able to weave a web of Righteousness , to cloath himself . Though in debt , yet hee is able to make payment . Though undone , yet hee is able to recover himself . I say , so long as a man hath this conceit ; thinks hee hath any strength of his own , to winde himself out of the misery , into which hee sees himself to bee plunged : so long hee will never come over to Christ . This conceitedness will keep off the Soul from Christ .

Men , you know , will rather make use of their own gold , than of others ; of their own cloaths than of others ; of their own friends , than of others ; of their own power , than of others . Men will dig to the Clay , ( as Pliny saith ) before they will go borrow water of their neighbours . Such a spirit there is in man , that hee will sound the bottome , try the utmost what hee can do , before hee will call in for anothers help .

But now , when Faith comes , and discovers us , not only to bee miserable , but unable to extricate our selves out of this misery ; not only to bee poor , but unable to inrich our selves ; not only under the burden of sin , but unable to cast off this burden ; not only indebted , but unable to pay , in prison , but unable to come forth : then will the soul hasten , and come over to Christ .

Now this is that which Faith doth . It doth not only empty a man of all opinion of Righteousness in the discovery of his misery ; but also it empties a man of all that opinion of strength , to help himself out of this misery . 1 Neither do . 2 Nor suffer . That hee can neither do nor suffer any thing to relieve himself . That all his doings and sufferings are too short to help him .

That the state of nature is not only a state of misery , but a state of impotency , and utter disability to do any thing to help it self . Hence the Apostle saith , Rom. 5.6 , 8. — That wee were not only sinners , but — without strength ; not able to help our selves out of this condition of sin . — Wee were dead in trespasses and sins . So that wee were unable to do ; or ( if any thing ) yet dead works , such as set us further in debt , but wipe off no score . Hence Christ saith — Without mee yee can do nothing . All our actions are so many Cyphers , so many Nothings .

1. Wee can do nothing to please God : our best works , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : The Gift of an Enemy : The Sacrifice of Fools . — They , that are in the flesh , cannot please God .

2. Wee can do nothing , which is truly , really , and substantially Good . What Nathaniel spake doubtingly concerning Christ , Joh. 1.46 . — Can there any good thing come out of Nazaret ? may preremptorily bee here affirmed . No good can come out of an evil heart . No good fruit from a bad root . — Do men gather Grapes of Thorns ? or Figs of Thistles ? — Who can bring a clean thing out of an unclean ? It 's impossible .

3. Wee can do nothing to settle a sound and substantial Peace in our Consciences : though wee skin them over for a time , calm and still them for a time ; yet wee cannot work a sound cure , nor settle a substantial Peace there .

4. Wee can do nothing , which may purchase any blessing or favour from God . Non ex merito operis ; sed ex largitate donantis . Though God reward the works of wicked men sometimes , as hee did Ahab , Jehu , Nebuchadnezzar : yet it is not That the works deserve a reward , but because hee is a plentifull rewarder ?

Thus Faith discovers the impotency and utter dis-ability to help our selves . Hence wee are said

1. Not to bee able to think a good thought .

2. Cor. 3.5 . — Not that wee are sufficient of our selves , to think any thing , as of our selves . All our sufficiency is of God .

2. Not to bee able to understand , 1 Cor. 2.14 . — The natural man receiveth not the things of the Spirit of God ; for they are foolishness to him : nor can hee know them , because they are spiritually discerned .

3. Not able to will any thing that is good , Phil. 2.13 . — God worketh the will and the deed of his own good pleasure .

4. Not able to begin a good work , Phil 1.6 . — Being confident of this very thing ; that hee that hath begun a good work in you , will perform it until the day of Jesus Christ .

5. Not able to perfect it , when it is begun to our hands , — Isa. 26.12 . — Lord , thou hast wrought all our works in us , or for us . So Rom. 7.18 . — To will is present with mee ; but how to perform that which is good , I finde not .

There is a partial impotency in the hearts of the best ; and this is more or less according to the vigor and power of corruption in us . As you see in Rom. 7.18 . For I know , that in mee ( that is , in my flesh ) dwels no good thing , for to will is present , but not to perform .

But there is a total universal impotency in unregenerate men — Every Imagination , motion , figment of his heart being evil , only evil , every day .

But admit wee could do any thing ; could make as many prayers , as stars in Heaven ; weep as many tears , as the Sea holds drops ; Nay could wee do as much as the tallest Angel in Heaven : all this would be too short to winde us out of our misery , that sin casts us into .

2. Wee are not able to suffer , and by our sufferings to help our selves out of this . If wee should macerate and afflict our bodies ; suffer all the miseries in the world in way of satisfaction for the least sin : Alas ! all would bee too little , too short , would not amount and come up to the least debt .

But what do I speak of this ? If wee could suffer as many thousand millions of years torments in hell , as the World hath stood minutes from the Creation : Nay , and God should widen the capacities of the Soul ; make a man more strong and able to bear more wrath , make a man a larger vessel , to receive more torments , that so in time , the springs of his Justice may bee drawn dry , the treasures of his wrath might bee expended , and a full satisfaction bee made ; yet there would bee no time , no eternity of torment , wherin there would bee enough endured , as a full satisfaction for the least sin , for the least oath , thou hast ever sworn ; for the least idle thought thou hast ever conceived , &c. The reason is ; all this is but finite , and therefore cannot come up to satisfie for an offence of infinite demerit .

Thus Faith empties a man , not only of opinion of Righteousness in himself , but of opinion of helping himself by any strength of his own , out of this . Faith will tell thee , There is an eternal Law violated , and thou canst not make up that : there is guilt of sin , and thou art not able to satisfie for that ; God is an enemy , and thou art unable to make him thy friend : God is angry , and thou art unable to appease him : thou art liable to wrath , and not able to avoid it : thou art under the Curse , and art unable to undergo it : art cast into debt , and art unable to make payment .

All which being discovered to the soul , the soul falls down at Gods feet , and saith not with him in the Gospel — Have patience with mee , and I will pay thee all : But — Have mercy upon mee , for I am unable to pay . — God bee merciful to mee a sinner .

Oh! This will make a soul fall down at the feet of God , and implore that mercy of God , that hee would cancel all the obligations ; reverse all his Proceedings , cross all Books ; pardon all debts , between him and the soul .

Fourteenth Royalty . 14. Royalty of Faith . It s an Heart-inriching-Grace . 14 Faith is an Heart-inriching , and filling-Grace .

When Faith hath once emptied a man of himself , makes him a fit receptacle : then it fills his soul with Christ : when it hath strip'd a man of his own rags ; then it puts on the Garments of Christ : when it hath made a man poor in himself , it inriches the soul with Christ ? when wee are nothing in our selves , then Christ is made all to us . Cor humile , est vacuum spirituale . — Wisdome , Justification , Sanctification and Redemption , 1 Cor. 1.30 .

An humble empty heart is the vessel of all Grace . So much Emptiness , so much Grace : Because humility doth empty the heart for God to fill it . If the heart bee emptied once , it must needs bee filled . Non datur vacuum . Nature abhors emptiness , Grace much more .

Faith doth inrich the soul with all the merits of Christ , with the Spirit of Christ , Christ imputed , Christ imparted , Christ infused : with the Righteousness of Christ for Justification : with the Holiness of Christ for Sanctification . Faith will not want it , if Christ have it : Faith will not bee poor , if Christ bee rich , will not bee empty , if Christ bee full . Ego non sum meriti inops , quamdiu ille non est inops miserationum . Bernard . — I cannot bee poor ( saith Bernard ) so long as God is rich : his Riches are mine : Of his fulness I receive Grace for Grace .

Christ indeed is a Fountain , but hee is a Fountain sealed up : Hee is a Treasure , but hee is a Treasure lockt up to an unbeleeving heart . Faith is the Key that unlocks this Treasure , opening the Treasuries of Heaven , making an inlet of all the Glory of Christ . Faith gives the soul communion with all the Riches of Christ . So far as it is possible for Christ to bee communicated ; hee is made ours by Faith ; by it there is a conveyance made of all the great revenues of Christ . The great stock , which Christ did purchase by his Blood , is passed over to the beleeving soul . There is a Deed of Gift made to such ; wherein I say , Not the whole Righteousness of the Mediator ; Non tota Justitia Mediatoris , sed Justitia tota Mediatoria . his essentiall and incommunicable Righteousness : but his whole Mediatory Righteousness ; that Righteousness which Christ purchased for us as Mediator , the Righteousness of his active and passive obedience ; by the one doing our services , by the other bearing our scourges ; by the one as was said before , answering Gods commanding Justice , by the other answering Gods condemning Justice : the one in Praemium , to free us from wrath : the other in Pretium , to intitle us to Glory : all this is made ours .

As Boaz said to his Kinsman — Marry the Woman , and the Field is thine : So when once by Faith wee are married to Christ , his Blood is ours , his merits ours , his Spirit ours : all are ours : Faith gives us a propriety in all . Tu vita mea ; ego mors tua . Tu coelum meum ; ego gehenna tua . Tu Justitia mea ; ego p●ccatum tuum . Tu divitiae meae ; ego paupertas tua . So that Faith may break forth into this rapture with that Father . — Lord , I am thy death ; thou art my life ; I am thy Hell ; thou art my Heaven ; I am thy sin , thou art my Righteousness ; I am thy poverty , thou art my Riches . And all the Riches which Christ did purchase with his Blood ( and sit down and think what the Blood of Christ , the Blood of God ( as the Apostle calls it , by communication of Properties ) what this might buy out , at the hands of a Father ) why all this is made thine by Faith .

So that you see , Faith is a Soul-inriching-Grace . It gives a man not only Title , and interest into a Soul-inriching-God , a Soul-inriching-Christ , a Soul-inriching-Treasure : but gives the soul the possession and injoymnet of all this . By Faith wee possess God ; injoy God , and by no other way , but by Faith in Christ .

Though Faith be poor in it self , the poorest Grace of all , as having nothing of its own ; such a Grace as lives all upon anothers stock , is fed with anothers food ; rich by anothers riches ; as the Apostle said of himself — Hee was poor , yet making many rich ; having nothing , yet possessing all things : so I may say of Faith . Though it bee poor in it self , yet it makes us rich , doth inrich us with all the riches of Christ , though it hath nothing in it self ; yet it possesses all things , it possesseth Christ , which is all .

Oh! If you bee rich in Faith , you cannot bee poor in Grace , Quantum credimus , Tantum amamus , Quantum credimus , Tantum speramus . Saith Aug. poor in Holiness : Faith sanctifies . So much Faith , so much Grace ; so much Faith , so much Love : so much Faith , so much Hope ; so much Faith , so much Humility ; so much brokenness of spirit for sin ; so much Patience , Zeal , &c. Never was it known a strong Beleever to bee a weak Christian . So much Faith write down , so much Grace . Little in Faith , and little in Grace ; little in love , &c. Grace is still proportionable to the measure and degrees of Faith , like the fountain and the flood . Hence Faith is called the Mother-Grace , 2. Pet. 1.2 , 3. — Grace and Peace bee multiplyed on you by the Knowledge of God : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : By the acknowledgement ; that is , by Faith . The augmentation of Faith doth cause the multiplication of Grace ; not in the kinds only , but in the degrees . The more Faith in degrees , the more Grace . Grow in Faith , and you grow in all Grace . Decrease in Faith , and all the Graces of God decrease in thee . There is decay of Love , of Joy , of Patience . The ground of all decayes , is the decay of Faith .

Well then . To draw to a conclusion of this ; you see Faith is an inriching-Grace .

1. It inricheth the understanding with knowledge , with heavenly wisdome , which is better than gold . It makes the Head a store-house of divine knowledge .

There is some Knowledge before Faith . Scientia Principiorum ; the Knowledge of Principles . But the best Knowledge is after Beleeving . — Wee beleeve and know , saith John . First beleeve , and then know . Crede , ut intelligas : beleeve , that thou mayest understand . Hence David , Psal. 119. — Teach mee good Judgement , for I have beleeved thy Word . Not that I may beleeve : but — for I have beleeved .

Non possunt discere , qui nolunt credere . Addiscentem oportet credere . Hence Augustine , upon Heb. 4.2 . ( — The Word did not profit them , because it was not mixt with Faith in them , that heard it ) saith , — They cannot learn ; because they will not beleeve . Hee that would learn , must beleeve .

As Knowledge of things revealed goes before Faith ; so Faith goes before the exact understanding , and clear apprehensions of them . How shall a man bee able to understand these heavenly Mysteries in the Word ; all which are far above Reason . The Mystery of the Trinity , the Mystery of Christ , in whom there is nothing but Mysteries .

His Person a Mystery ; his Nature ; his Works ; all Mysteries , 1 Tim. 3.16 . — Without Controversy great is the Mystery of godliness ; God manifested in the flesh ; justified in the spirit ; seen of Angels ; preached unto the Gentiles ; believed on in the World ; received up into Glory . That hee should bee God-Man ; mortall , and immortal : That there should bee such greatness , and such baseness : such infiniteness , and yet such finiteness in one person . These are all Mysteries .

Hence Christ is called ( Isa. 9.6 . ) Wonderful ; because all is wonderfull in Christ ; hee is wonderful in his Person , in his Nature , in his offices , in the managing of them . A chain of wonders .

So the Creation a Mystery , Resurrection a Mystery . Christian Religion is nothing else but a bundle of holy Mysteries .

Which , how shall any man understand , until first hee beleeve : Hee that seeks to know before hee beleeve , shall never know .

The best way to know , is to shut your eyes , captivate Reason , and Beleeve : and then you shall see and know .

Thus you see , Faith inricheth with Spiritual Knowledge .

2. As Faith inriches the Understanding , the Head with Knowledge ; so it inriches the Heart with Grace . It makes the Heart a Treasury of divine and holy Graces . The least of which are worth all the Riches of the World .

Divines set down four invaluable things .

1. The Favour of God in Christ . 2. The Souls of Men. 3. The Spirit . 4. The Graces of the Spirit .

1. The Favour of God ; That 's invaluable , Psal. 63.3 . — Thy loving kindness is better than Life . And Life is the most precious thing a man hath in the World — Skin for Skin , and all a man hath will hee give for his life . The Devil was right there . Now Gods loving-kindness is better than Life .

2. The Souls of Men. — What will it profit a man to gain the whole World , and lose his Soul ? Christ sets the gain of the whole World against the losse of one Soul . Hee puts one Soul in one Balance , and the whole World in another . And one Soul weighs down all . — What will it profit ? its too light . All that gain cannot make up this loss . It is an incomparable loss , because an irrecoverable loss ; once lost , lost for ever . There 's no recovery of a lost soul . Though a man may lose other things , yet may hee recover them again : Man may lose Riches , &c. but not his Soul , when once lost for want of beleeving .

3. The third invaluable , is the Spirit : not to bee — bought with silver or gold . Hence Peter told Simon-Magus , when hee would have bought the Spirit . — Thy mony perish with thee . Thinkest thou the Gift of God may bee bought with mony ?

4. The Graces of the Spirit . The least of which doth weigh down all the World . The least grain of Grace , of Love , of Repentance , of godly sorrow , Humility , is worth ten thousand Worlds . — Faith is more precious than gold , saith Peter . Now these are the Riches , that Faith doth possess the Soul of , the invaluable Riches of Grace .

Other Riches God deals out promiscuously , and — No man knows either love or hatred , by any thing before him . A man may do wickedly and prosper , as it was said of Antiochus Epiphanes . Dan. 8.24 , ●5 . These Riches Gods enemies do share in , as well as his friends . Nay , and have often the greatest share , the greatest portion , Job 21.7 . Jer. 12.1 . Dives may have more wealth ; Saul more command ; Agrippa more gorgious apparel , than the dearest of Gods Saints .

But now these are such Riches as God bestows upon none but Beleevers , — Abraham gave portions to the Sons of the Concubines , and sent them away : but unto Isaac hee gave all hee had . Rex honores dignis .

Other Riches may bee taken away . A man may bee rich to day , and poor to morrow . — The Lord hath given , Dominus dedit ; Dominus abstulit . the Lord hath taken away . Both with one breath . Hence the wise man . — Riches make themselves wings , and flye away . But these are abiding Treasure : A Treasure , whose spring is in Heaven ; whose Foundation is in Christ . — Our life is hid with Christ in God : not only hid for secrecy : but hid for safety . It is a safe life , an abiding life .

Nay , but if they should continue : yet will they do us no good in the day of trouble . They cannot save our souls from , nor in the day of wrath . They cannot save us from sicknesse , nor from death ; not from Hell . Nor are they able to mitigate our Torments , to purchase one drop of water in that lake of fire . What profit had Ahab of his Vineyard ? Baltazar of his cups ? Dives of his wealth ? Judas of his thirty-pence ? Agrippa of his gay apparel ? The rich fool of his full barns ? All these would do them no good . Neither quench , nor bribe these flames ; but rather afford Oile to increase them .

But now Grace ; that riches , which Faith doth inrich us withall ; it is such as will uphold us in sickness , bee a choice cordial in that bitter potion ; it will deliver us in death , save us in the day of wrath , and inable us to lift up our heads with joy and boldness in the day of Judgement , that terrible day of the Lord , when the wicked shall tremble before the Judge , and call upon the Mountains to fall upon them , and the Hills to cover them from the presence of him that sitteth on the Throne , and from the wrath of the Lamb.

Hast thou other riches , and wantest thou Faith ? Hast thou Mountains of Gold , Rocks of Diamonds , shores of Rubies ? And wantest thou Faith ? wantest thou Grace ? Oh! thou art a poor man .

Thus you see , Faith is an Heart-inriching-Grace . A Beleever hath title to all .

A Beleever is the poorest and the richest man in the World . As none is poorer than a godly man in himself ; so none is richer than a Beleever in Christ . — Hee is as having nothing , and yet possessing all things . Christ is the Heir of all things . All are yours , if you bee Christs . No sooner can the soul say — Christ is mine ; but hee may say — His Blood is mine , his Spirit mine ; his Glory mine ; all is mine .

Christ and all his are conveyed and made over by the same Deed of Gift . Hence the Apostle saith — Wee are made partakers of Christ : Not of some part : but of Christ ; all Christ ; not of Justification only ; but say Christ , and there is all .

Fifteenth Royalty . 15. Royalty . Faith is an Heart-raising-Grace . 15. Faith is an Heart-raising-Grace .

There is a threefold Death , that Faith doth raise up the soul from .

1. The Death of Sin . 2. The Death of inward Trouble . 3. The Death of outward Trouble .

1. Faith raiseth up the soul from the Death of Sin . Wee are all of us — Dead ( by nature ) in trespasses and sins , Ephes. 2.1 . Dead-Born . And as dead men , so wee have no notion to spiritual things , no motion , no strength to any good ; no sense , being insensible of the weight of sin , insensible of mercies and judgements : wee have no desires after any thing good , no affection to them .

And a Death it is , not only Privative , A meer absence and privation of spiritual life ; but a Positive Death , wherein there is an Introduction of a Positive vitious Habit. As in Natural Death , there is not only a Privation of Life , of the former form : but the Position of another form : there is another form left in the body . So in Spiritual Death , there is not only a meer Absence , a bare Privation of Life : But there is a Positive Evil , and Vitious Habit left in the soul . Hence , Heb. 9.14 . The works of natural men are called — Dead works . There would bee a contradiction in calling them Dead works , if unregenerate men were only deprived of spiritual life , and had not another positive evil form in them .

Thus dead wee are then , not only Privatively , but Positively .

And it is Faith which doth raise up the Soul from the Death of Sin , to the Life of Grace . Faith is the Resurrection of the Soul from under the spiritual death , the Death of Sin .

The first rise of the Soul from the Death of Sin , is by beleeving .

Vita sancta a● fide sumit initium .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Fide regeneramut . Calv. Resipiscentia non modo fidem subsequitur ; sed ex ea noscitur . Calv. ibid.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Fides justificationem praecipit ; sanctificationem efficit . Tilen.

An holy life hath its rise from Faith . The Fountain of all our spiritual Graces . The worker of all good things : That which begets Love , Fear , Repentance . Hence Calvin saith , Faith regenerates .

Repentance doth not only follow Faith ; but doth arise from Faith . Hence Clemens Alexandrinus . — Faith is the first awakening , the first inclination of the Soul to Christ .

Hence by some , Faith , and the New Creation : Faith , and Sanctification do differ as much as the Cause and the Effect . — Faith is the Instrument of Justification : but the efficient of Sanctification .

They , who distinguish Regeneration , which is part of our Vocation , and Sanctification , do make Faith and Sanctification differ as much as Cause , and Effect . Vocation ( say they ) produceth Faith , ●nd Faith being begotten produceth Sanctification both habitual and ●ctual : Hence it 's called the Mother-Grace .

But they ( who make Vocation and Sanctification all one , and both to bee nothing else but our inherent Righteousness ; or those Habits , that frame of Grace implanted in the Soul , ( whereof Faith is a part ) they do say ; Faith doth not produce the Cause of the Habits of Graces : but Faith produceth the acts of Grace , of Love , Repentance , &c. Faith doth not produce the Habits , but the acts of Grace .

For the clearing of this . Sanctification may bee considered as it is either , In actu primo , vel secundo . 1. Habitual . Or 2. Actual .

1. For our Habitual Sanctification , There wee say , the Spirit of God is the only Cause ; and Faith is an Effect as well as others : Faith is a part of our inherent Sanctification .

2. For our Actual Sanctification , or as those Habits do act and exercise ; and there wee say , Faith doth help to produce the acts of Grace , of Love , of Repentance , 1 Tim. 1.5 . — Love out of a pure heart , and a good Conscience , and of Faith unfeigned . Faith doth not only lend an hand to its Fellow-Graces , for the perfecting of Grace ; but Faith doth help to produce the Acts of Grace ; the Acts of Love , of Repentance , Zeal , Patience , &c.

Though at the same time they bee all implanted , yet in Nature Faith hath the precedency , and helps to produce the Acts of all the rest .

As God the Father is before the Son in Nature , yet not in Time . Hee is not a Father till hee have a Son . So is it to bee understood concerning Faith , and all other Graces .

2. Faith raiseth us up from the Death of inward Troubles . As the sense of Gods Love , the apprehension of his favour is the life of the Soul , Psal. 30.5 . — In his favour is Life . So the sense of Gods Displeasure is the Death of the Soul , Psal. 88.10 . Shall the Dead arise to praise thee ? Hee speaks of that spiritual Desertion in which hee was , labouring under the sense of Gods wrath and displeasure ; which hee calls the Death of the Soul . — Shall the Dead arise to praise thee ? Shall my Soul , dead and sunk with discouragements , and apprehensions of thy wrath ; Shall it arise to praise thee ? So that this is the Death of the Soul .

Now , Faith doth raise the Soul up from this Death . When the Soul seems to bee sunk and buried under the apprehensions of Gods displeasure , is slain with discouragements , lies gasping and breathing for comfort . The least touch of the Promise by Faith doth raise up and revive the Soul , and fetches a man to life again .

All the while that sense works , a man sinks deeper and deeper into this sad condition . But let sense sit still , and Faith come in , and act its part ; and the Soul cannot lye so low in Trouble , but it will raise it up , Psal. 77.10 . — I said , this is my Death ; yet will I remember the years of the right hand of the most high , &c.

What a precious thing is Faith ? It is call'd precious Faith . And so it is indeed ; that is able to work such wonders in the Soul , in an instant .

What a Cordial is this ! when a man is in swounding , and fainting-fits , that one taste of the Promise by Faith , will fetch him to life again , when the soul lies in the dust , under sad apprehensions , heavy Agonies , sinking and dying ; one dram , one grain of Faith , will fetch him to life again , set him on his feet again , walking and leaping , and praising God . This is precious Faith indeed .

Now , for the manner how Faith doth work for the raising up of the Soul from under these spiritual Troubles , wee will only adde these particulars .

1. Faith doth in this condition look back upon soul-raising-Experiences . It causes a man to consider the dayes of old , the years of ancient time ; as David did , in the same condition , Psal. 77.5 .

It makes a man revive those former experiences of Gods Love ; those former workings ; those fore-past evidences ; those broken Rings , Pledges , Love-tokens , which have passed betwixt God , and the Soul .

Such a time hee took mee up into his Chariot , and spake friendly to mee : Such a time , I sate down under his shadow , and his Banner over mee was love : Such a time hee took mee down into his Winecellar , staied mee with Flaggons : Such a time hee brake into my soul , discovered himself to mee a Reconciled God ; gave mee an earnest of his love , a testimony that hee manifested himself to mee ; came and supped with mee ; gave mee the White stone , the Hidden Manna , the New Name , &c.

This is the Act of Faith . Thus doth it produce the former evidences and experiences of Love ; and from these doth take up arguments to raise the Soul , in this dark condition .

Why , will Faith say ? Once a Father , and ever a Father . Once a Friend , and never an Enemy . Though wee change , yet God doth not change — With him there is no variableness , nor shadow of change . His carriage may alter , his heart cannot . His expression may vary , his Affections cannot . God hath spoken Peace , and hee will never unsay what hee hath said . Hee hath given mee sure evidences , and hee will never take them away again , though hee may withhold the comfort of them . Hee that hath been gracious , will bee gracious . Men shut their hands , because they have opened them : but because hee hath once opened his hands , hee will never shut them .

2. Faith looks upon Soul-raising-Promises . Such as are not only made for support , but for deliverance . — I will not contend for ever , nor will I bee alwayes wroth , least the Spirit which I have made should fail before mee , and the Soul which I have created . I was angry with him , I hid my face from him . But I will heal him , I will lead him also , and restore comfort to him , and to his mourners , Isa. 57.16 , 17 , 18. For a moment I have forsaken thee ; but with everlasting kindness have I had compassion on thee , saith the Lord thy Redeemer , &c. Isa. 54.8 , 9 , 10 , 11. — Zion said , the Lord hath forsaken mee : My God hath forgotten mee ! Can a Woman forget her child , that she should not have compassion on the Son of her womb ? Yea they may : but I will never forget thee . Behold , I have Graven thee upon the Palms of my hands : thy ways are ever in my sight .

These and such like promises Faith looks upon . It doth not so much look at the Face of God ; Gods outward carriage and expression in the condition , as at the Heart of God , and his inward affection , which lyes in the Promise .

Full well Faith knows , The Ground of Comfort doth not lye in the Face of God , the aspects of God . If so , then our comforts could not bee stable . This alters , as wee alter , changeth , as wee change : But the ground of Faiths comfort lyes in the Promises : and thither it hath recourse , when from Outward appearance it can get no comfort .

Sense looks upon the face of God onely , upon his outward presence : But Faith looks upon the Heart of God in the Promise , where it sees a Calmy heart under a Stormy countenance ; inward Smiles , though outward frowns , Inward Affections of Love , under Outward expressions of displeasure .

As Joseph had the affections of a brother , under the expressions of an Enemy . Hee could put on expressions of an enemy ; An angry countenance : but yet not put off Affections of a brother ; A loving heart : so is it often with God .

And therefore Faith doth view him in The Promise , hath recourse thither ; as you see poor David had , in the like case , Psal. 77. to the tenth verse . Hee was in sad Conditions , and nothing could raise him . God absented himself from him : Hee fell to Praying , to Complaining : but yet no comfort came . — Hee complained and his spirit was overwhelmed . Hee was so farre from Ease by this , that his Spirit was more opprest . Nay — Hee cald to remembrance times past . All this whie comfort came not in . At last hee betakes himself to the Promise , hath recourse to the Covenant : and then his Soul revived , ver. 10.

Thus Faith looks upon the firmness of the Covenant , the stability of the Promise , and is raised , revived . Read Isa. 49.14 , 15. Isa. 54. from seven to eleven , which are Soul-raising-promises .

3 Faith lays hold upon a soul-raising-Christ . Upon whom whosoever doth lay hold , hee will pull him out of the deepest waters . If a man under water have hold of any thing above him , it will pull him out , hee shall not sink . So here , when wee are overwhelmed in these deep waters ; if , by Faith the Soul lay hold on Christ , it will bear him up , and bring him forth , John 12.46 . — I am come a light into the world ( saith Christ ) that whosoever beleeveth in mee , should not abide in darknesse . The least touch of Christ by Faith , doth raise up and revive the Soul in this sad Condition .

As the dead man was raised to life , and revived , but by touching the dead bones of Elisha , 2 King . 13.21 . so the Dead Soul , if it do but touch the Dead and crucified body of Christ by Faith , is raised up and revived , Such a vertue and influence comes from Christ , as doth raise up and comfort the Soul .

Thus Faith doth raise the heart by laying hold of Christ . He , who raised up himself , will raise up all his members . If our head had been still under water , wee had then perished : but he being risen , will raise us up also being his members .

4 Faith inables a man to put up Soul-raising-prayers ; indites Soul-raising-prayers , strong Prayers , and cries to God . As Prayer helps Faith : So Faith helps Prayer . It inables a man to wrestle with God , now in the Dark of desertion , as it did Jacob in the Dark of the Night . Yea , and to wrestle with him , by his own strength , the strength of his Covenant , of his promise , of his Christ .

In which Encounter , Faith will take up arguments , 1 From it self . 2 From God .

1 From it self : By presenting its miserable Condition in the absence of God : That all his own work is ready to sink , and dy , to come to nothing ; if hee help not . Oh! ( will Faith say ) Lord , my flesh fails , my heart fails , my strength fails , my spirit fails . Oh! Come down before I dye : come , strengthen the things that are ready to dye in me .

This argument David took up , Psal. 143.7 . — Hear me speedily , O Lord , my spirit fails . Oh! Hide not thy face from mee , lest I bee like unto them that go down into the Pit . So Psal. 39.10 , 12 , 13. — Take thy plague from mee , I am consumed by the stroke of thy hand , &c. Hear my prayer , O Lord , hearken to my cry . Keep not silence at my tears , for I am a stranger with thee ; a sojourner as all my Fathers were — Oh! spare a little , that I may recover strength before I go hence , and be no more .

2 Faith will take up arguments from God .

1 From the justice and truth of God , He hath promised never to leave nor forsake his people .

2 From the immutability of God . — Thou art JEHOVAH , thou changest not : therefore the Sons of Jacob are not consumed , Mal. 3.6 . Thou never repentest of thine own work . Thou never hast wooed my heart , to lose it again . Thou never tookest my heart , to leave it again , and take thy heart clean away . Thou never didst set thy heart on mee , to take it off again .

3 From the power of God . Abraham at a plunge was supported with this strong staff of Comfort , when though by Gods command hee was to sacrifice his Sonne Isaac , yet hee accounted that God was able to raise him up even from the dead , Heb. 11.19 . Lord , if thou wilt , thou canst , Mat. 8.2 .

4 From the mercy of God . Lord , thou art gracious and merciful ; ready to relieve . It 's true , I am a sinner , but thou art a Saviour . I am sinful : but thou art mercifull . I am impious ; but thou art gracious . I have done that , Ego admisi undè me damnare potes : Tu non amisisti undè me salvare soles . for which thou mightest damn mee : but thou hast not lost that , by which thou mayest save mee . True , I am not worthy of a smile from Heaven . I have deserved to bee sent from darkness here , to everlasting darkness hereafter : from this partial , to total and universal darkness . But Lord , proportion not thy dealings to mee , according to my deservings from thee . Let not the strong God take a pattern from my weakness , good God , do not ever remember my evil , least thou forget thine own goodness , thine own mercy . O bone Do-●● mine , noli recordare malum moum , ne obliviscaris bonum tuum . But , thou , who art found of them , who seek thee not ; Oh! Be mercifully found of a soul , who seeketh thee .

Thus will Faith work it self out of trouble , and gather arguments to prevail with God , for deliverance .

It will take up arguments , From Soul-raising-Attributes . From Soul-raising-Promises . From Soul-raising-Relations . From Soul-raising-Experiences .

It will incompass God with Gods own strength . And God cannot , because hee will not deny . God will not reject his own strength , not strive against his own mercy , not resist his own Spirit , not falsifie his own Truth ; but will raise up , and revive the Soul .

Thus you see , Faith is a Soul-raising-Grace . Where Unbeleef holds the soul under water , buries the soul in these sad conditions ; Faith raiseth up and reviveth it . A beleeving soul cannot long lye under trouble . If all the Power , Truth , and Mercy of God will fetch him out , hee shall bee sure to bee delivered . Faith ingages and sets a work all these to help .

Oh! The Reason , my Brethren why you lye so long in spiritual Agonies , buried up in spiritual troubles , is , because you let not Faith come in to work for you ; let Faith have her perfect work , and it will raise you .

Sixteenth Royalty . 16. Faith is an Heart-chearing-Grace .

16. Royalty . Faith is an Heart-chearing Grace . Faith is such a Grace as doth chear and comfort the soul with unexpressible Consolations : It is such a Grace as makes an inlet of all the Consolations of God into the Soul .

Faith brings a report to the Soul , that God is his God , Christ is his Christ : that his Name is written in the Book of Life : his sins are pardoned : his soul shall bee saved . And such news as this must needs fill the soul with unexpressible Consolations , with joyes unspeakable and full of glory .

All other joyes are but mad , and disorderly joyes . They are carnal , not spiritual ; outward , not inward joyes ; they are but painted , not true Joyes , imaginary , not real Joyes , unsatisfying , not tull Joyes ; inconstant , not stable Joyes . The best , false Raptures ; Anabaptistical Illusions : not true Joyes .

But this Joy . The Joy of Faith , it is grounded joy ; it is 1. A spiritual Joy , for the Nature of it . 2. A Hearty Joy , for the Nature of it . 3. A Satisfying Joy , for the fulness of it . 4. A Constant Permanent Joy , for the duration of it . — My Joy shall no man take from you .

Alas ! what are all other joyes to the Joy of Faith ? The least morsel of this Joy , is worth all the full meals of worldly delights . The least gleaning of this Joy , is worth the whole Harvest of carnal mirth . The least drop of this , is worth an Ocean of any other . There is more moisture in one drop of this , than in a flood of temporal , and carnal delights .

True Joy grows upon the stock of Faith . Where there is no Faith , there is no true Joy . Faith is the Root , and Joy is the Fruit. It is call'd , The Joy of Beleevers : Beleevers are the Subjects of it ; and a Joy in Beleeving : Beleeving is the Root of it , Rom. 5.1.2 . — Being justified by Faith , wee have Peace with God , through our Lord Jesus Christ : by whom also through Faith wee have access into this Grace wherein wee stand , rejoycing under the hope of the Glory of God , Rom. 15.13 . — The God of Hope fill you with all Joy and Peace in Beleeving . Where there 's Faith , there 's Joy .

If Faith of Evidence , Ubi Fiducia , ibi Laetitia . there Joy doth naturally result and arise from it : If but Faith of Adherence , there Joy is hid and secret , though it doth not appear . The seed of Joy is hid as yet under the Clods of Faith ; but in time it will break forth and appear . Joy is there though it bee not seen .

There may bee a divorce between Faith and actual rejoycing for a time ; but there can bee no divorce between Faith , and the Matter , and Ground of Rejoycing : not between Faith and the Affection of Joy . — My Joy shall none take from you .

Thus you see Faith is an Heart-chearing-Grace . It fills the soul with such a Joy , as nothing is able to bereave the soul thereof . It is not Losses , Crosses , Poverty , Sickness , Prisons , Persecutions , which are able to take away this Joy of Faith .

1. Faith will inable a man to rejoyce in Bonds , to rejoyce in Tribulations and Sufferings for Christ , as the Apostle saith — As Sufferings abound , the Consolations shall superabound . As if all the floods of Consolation did issue from the spring of Sufferings .

2. It will inable a man to rejoyce in sicknesse . Faith will bee our best Cordial , and let in such a beam of Gods love into the Soul , as will chear and comfort the heart in this condition : warm and inlighten it : not only inlighten , but warm the heart in this condition .

3. It will inable a man to Rejoyce in Poverty , in Calamity , in Famine . You see Habakkuks confidence , Hab. 3.17 , 18. — Although the Figtree do not blossome , nor shall there bee fruit in the Vines ; though the labour of the Olive shall fail , and the field shall yeeld no meat : though the sheep bee cut off from the Fold , and there bee no Bullock in the stall ; yet I will rejoyce in the Lord : I will joy in the God of my Salvation .

Though the waters of Calamity should rise so high as to drown up all his comforts : yet hee could rejoyce in God .

In the absence of all worldly comforts , Faith can let in springs of Consolation from God , to rejoyce the Soul . If God , if Christ , if Glory can rejoyce the heart , Faith will not want matter of Joy in the saddest condition . It is an Heart-chearing Grace . Faith will present to man Soul-rejoycing-grounds . There are these five grounds of Rejoycing .

1. Our Election .

Hence Christ saith , — Rejoyce that your Names are written in the Book of Life .

2. Our Redemption . 3. Our Justification . 4. Our Sanctification . 5. The Promises and Hopes of Glorification .

And Faith presents all these grounds of rejoycing . It makes a discovery to the soul , that wee are Gods chosen , such as hee hath elected ; that wee are his Redeemed ones , such as hee hath purchased , that wee are his Justified ones , such as hee hath pardoned : that wee are his holy ones , such as hee hath sanctified : and shall bee hereafther glorified .

And ; when such a report is made to the soul , from Heaven ; when Faith hath been in Heaven , and brings this news down to the soul ; how can it bee but the Soul must rejoyce , and bee filled with all Consolations ?

Object . But alas ! you will say , Who are more sad ? who are more disconsolate than Beleevers are ? And therefore , how is Faith an Heart-chearing-Grace ?

Ans. 1. Beleevers may rejoyce , and thou not discern it .

It is a Joy which is not known but by experience . Hence the Apostle saith , — It is a Joy that passeth all understanding . None know it , but they who feel it . — A stranger doth not intermeddle with this Joy . As they cannot feel it , so they cannot see it : and therefore are no Competent Judges , whether Gods people are joyfull , or whether they bee sorrowfull .

2. But to answer further . You say , Beleevers are sad and disconsolate people .

1. All Beleevers are not so . They are such as are 1. Under some present cross and affliction . Gods hand is gone out against them ; though for good . — For all things work together for good to them that love God , and are chosen according to his purpose . But I say , some present evil is upon them ; and this may sadden the spirits of the best for a time , though this may bee their infirmity .

Paul had learned in all estates therein to bee content ; and if to bee content , then to rejoyce , unless it were Contentation by force ; sure not well pleasing to God .

If indeed their comfort did lye in the presence and injoyment of these outward things , then no marvel , if in the absence of them , they were cast down . I say , If the floods of their comfort were maintained by such springs as these , then no marvel , if these being taken away , they bee bereave of their Joy .

But seeing these things are too short either to breed , or feed : either to beget , or fuel a Christians Joy : why should the deprival of them so much affect the heart , as to take away their Joy ?

Have you not still the ground of Joy ? you have lost your goods , but not your God . You are deprived of your Comforts , not of your Christ . And therefore except you do make Gods of the Creature , prize them too highly in your Judgement , ingage your hearts and affections too much to them : why should your Joy bee taken away ?

You see Paul had learned in all estates to bee content , and the Prophet Habakkuk before mentioned : and why not you ?

2. Such they are , as for the present are under some sad and sore Temptation , combate with Satan , and for the present their spirits are sadned , and cast down .

3. Such as are in deserted conditions ; God having withdrawn himself , and hid his face from the Soul . Than which there is no sadder condition in the World , when not a Star , but the Sun it self is rent from the Sky ; when not a single Comfort , but the universal Comfort seems to bee gone . This may sadden the spirit of Gods people for a time .

All Jobs crosses did not so much affect him as this . The loss of his Goods , of his Possession , of his Children came not so neer him , as the apprehension of the loss of his God . Hee could lift up his head under all the other : but here hee was ready to sink .

Such a Condition Gods people may bee in , which may cause sadness of spirit , as was David , Heman , Hezekiah , and others .

2. So secondly for those of Gods people , that are thus sad and disconsolate ; it is not as they are Beleevers , but as they are Doubters . Their Trouble ariseth from Doubting , not from Beleeving . It is not Faith , but the want of Faith , which is the cause of their uncomfortable walking .

If Gods people would live more out of themselves , and more in Christ : if they would live more the Life of Faith , and less the Life of Sense : if they would live more in the Heaven of Promise , they would not bee so much cast down . The more trust , the less Trouble .

Faith would bring Christ into the Soul ; and there is chear enough with Christ .

Faith would bring Heaven into the soul , and there is Comfort enough in Heaven .

Faith would open a way for the Love of God to enter , and that would thrust out all other grievances .

But I will not go about to excuse uncomfortable walking with God . Why should I give indulgence to mens Passions . Gods people are to bee exceedingly blamed for their unchearful walking with God .

They are the shame of a good God , and give occasion to men to think hee is an hard and rigid Master .

They wrong a good Cause , and discourage the hearts of others from entring into the wayes of God .

Sure I am , There is no Condition , that Gods people can bee in , but they have alwayes ground , and cause of Rejoycing .

Either , A Rebus exhibitis , from things bestowed , Or , A Rebus promissis , from things promised . Either , From things in hand , and possession , Or , From things in hope , and promise .

And therefore how blame-worthy are they , who disquiet themselves with needless perplexities ? and lay the burden of sorrow on themselves , which God doth not ?

Let us examine the grounds of these sorrows , and arraign them before the Bar of right Reason . What is it that troubles thee ?

1. Is it thy former sins ? why should these trouble thee ? God hath pardoned them . And wilt thou bring the old guilt upon thy conscience again , which God hath cleared and pardoned ? wilt thou binde , when God hath loosed ? condemn , when hee hath absolved ?

2. Is it thy present Corruption ? God hath promised to subdue it . — Sin shall have no more dominion over you . Hee hath promised to purge , to purifie : Hee came with Refiners fire , and Fullers sope , Mal. 3.3 .

3. Is it thy Imperfections ? That there is so much formality , so little power ? so much coldness , so little heat , & c ? why God hath promised to pass by infirmities , to hide and cover imperfections .

4. Is it , because thou art in some present Afflictions ? why , hee hath promised , that All things shall work together for good to them that love God , and are chosen according to his purpose .

5. Is it , because thou art under some present Temptations ? why St. James saith — Count it exceeding joy , great joy , when yee fall into diverse temptations .

There is matter of Joy as well as of Sorrow , if by Faith thou wouldest but see what God aims at .

1. It may bee , for trial of Grace ; as in Abrahams and Jobs case ; whose temptation was of purpose to try and justifie his Graces .

2. It may bee , For exercise of Grace , of Faith , of Patience , &c.

3. It may bee , for discovery of sin , nay for destruction of sin .

4. It may bee , to make us more humble , as Paul : more prayerful , &c.

6. Is it because thou art under some present Desertion ? Yet if by Faith thou look upon the firmness of the Promise , the stability of the Covenant ; in the absence of sense , thou shalt finde matter of Comfort .

Thus you see David did , Psal. 77.10 . Hee was in a great Desertion ; hee cryes and prayes : Hee prayes and cryes : Hee renews his former evidences and experiences ; yet gets hee no comfort . At last , By Faith hee looks upon the truth of Gods Promise , and the stability of the Covenant . And then his soul revived . I remembred the dayes of old , the years of ancient times . I called to minde my songs in the night ; I communed with my own heart ; my soul made diligent search . Will the Lord absent himself for ever , & c ? And I said , this is my infirmity . Yet I will remember the years of the right hand of the most High , &c.

Do but in this sad condition , behold these dealings of God , as the waies of a Father to thee ; which are alwaies of Love , of Mercy and Truth , to them that keep his Covenant and his Testament .

Whether Gods end bee for Chastisement , as it was in David ; Or for Tryal , as it was in Job ; Or whether it bee for Prevention , as it was in Paul ; lest hee should bee puffed up ; yet all is in love , and therefore cause of rejoycing .

So that there is no condition so sad , but Gods people have still cause of rejoycing in it . Thou canst think of nothing , if thou bee a Beleever , that can minister just cause of trouble to thee . And therefore why art thou so cast down ?

If there were more Trust , there would bee less Trouble . I dare bee bold to say , that all the troubles , all the disquiets of Gods people do arise from want of Faith . Were there more Faith , there would bee more Comfort . And therefore as David physicked his soul , when it was cast down and discouraged — Why art thou cast down , O my soul ? and why art thou disquieted within mee ? Trust in God : So let us exercise our Trust , and all our Troubles will vanish , all our disquiets will dis-appear and bee gone .

Let Faith come in , and discover the Promises of God , made to thee in this thy sad condition .

Hee hath promised it shall not bee too great , 1 Cor. 10.18 . There hath no temptation taken you but what is humane : and God is faithful , and will not suffer you to bee tempted above what yee are able ; but will with the temptation give an issue , that you may bee able to bear it . Hee hath promised it shall not bee too long , Rom. 16.20 . — The God of Peace shall tread Satan under you feet shortly . — Hee will not contend for ever . Hee hath promised to deliver us , when in the day of trouble wee call upon him . Psal. 50.

Seventeenth Royalty . 17. Royalty of Faith . It s an Heart guiding-Grace . 17. Faith is an Heart-guiding-Grace .

Faith is the eye of the soul , to direct and guide us . Faith is to the soul as the Pole-star to the Mariner , to direct the Mariner which way to steer his course . And the soul is like the Needle in the Compass , which ever looks towards God for direction . It is as it were the Pillar of fire to us , in the Wilderness of this World , to direct our steps to our Heavenly Canaan .

Our life is called a Way . And not only a strait Way , but a difficult Way . Wee shall meet with many turnings in this Way . And if Faith doth not guide us , wee shall either stand still , and not go forward : or wee shall go into wrong wayes , the way to Death .

My Brethren ; wee shall meet with many exigents in our way to Heaven . And , if Faith do not guide , wee are sure to go amiss .

You see what an Exigent Esther was put unto : Either to neglect duty , or to endanger her life . Shee put her life in her hand , for the good of the Church of God . If shee had now consulted with flesh and blood ; if shee had followed the guidance of Reason , shee had been mis-led .

No doubt but sense and Reason would have told her , that it had been best , not to hazzard her self , and put her life in jeopardy : but consulting with Faith , and following the guidance thereof , she was resolved to do the duty , though see perished in the doing thereof : And it was her safety .

The like in Abraham . You see what an Exigent hee was put unto . Hee was to part with his Son , his only Son , the Son of his Love , the Son of his old age ; a Son of so many Prayers , and so many Promises .

No doubt , if hee had consulted with flesh and bloud , and carnal reason , they would have bid him to spare his Son : but following the guidance of Faith , hee was willing to sacrifice his Son , Heb. 11.17 . — By Faith Abraham , when hee was tryed , offered up his Son Isaac : of whom it was said , that in Isaac shall thy seed bee called . Accounting that God was able to raise him up , even from the dead , &c.

So it was Faith whic guided Moses to leave the pomp and glory of Pharaohs Court , and to chuse rather to suffer affliction with the people of God , than to injoy the pleasures of sin for a season ; esteeming the reproach of Christ greater riches than all the treasures of Egypt , Heb. 11.24 . If hee had followed the guidance of Reason , or sense , hee had miscarryed . That would have told him , that hee was to regard himself , and his present happiness , and not throw himself out of all . But then hee had been mis-led . But following the guidance of Faith hee forsakes all .

This Guidance of Faith they wanted , Joh. 12.42 . Who durst not confesse Christi , for fear of being thrown out of the Synagogue . If they had had Faith , it would have guided them to Jesus Christ ; bee the Issue what it will .

The like of the Young-man . Hee went far , but when it was put to him , to leave all , to follow Christ ; to sell all : it is said — Hee went away sorrowful . Hee consulted with Sense and Reason ; hee wanted the Guidance of Faith , which would have directed him to part with all , to cast away all , rather than to leave Christ .

The like of Balaam . Either hee must forsake the wages of Unrighteousness , or curse the People : but hee had more desire of mans reward , than hee had Faith to expect God , and so hee miscarryed .

And , my Brethren , such like straits wee may meet withall in our way to Heaven . And , if wee follow not the Guidance of Faith , wee are sure to bee mis-led .

It hath been the ordinary choice that the Saints have been put to , Either forsake thy God , or forsake thy Goods : Either leave Christ , or leave thy Comforts : Either renounce Christ , or lose thy Friends , thy Father , thy Mother ; nay , thy liberty , thy life . To these exigencies and straits Gods people have been driven . And had they not had Faith , they had surely been mis-led : but having Faith , it guided them to suffer losse of friends , loss of goods , loss of liberty , loss of life it self for Christ : as you see up and down , in Abraham , in Moses , in Jeremy , in Paul , and the rest of the Apostles ; who accounted not their lives dear to them , for Christ .

And it was the usual speech of the Primitive Martyrs , when they were perswaded to leave Christ , rather than to suffer . Parce precot Imperator , tu Carcerem ; ille Gehennam . — Spare good Emperour ; thou canst but cast into prison : God into Hell .

The like of Cyprian , of Policarp .

The like of Frederick the Elector of Saxony ; who was prisoner to Charles the fifth ; and was promised inlargement and restitution to his former dignity ; If hee would come to Mass . It was Faith guided him to return this answer . — In earthly things I am ready to yeeld to Caesar . In heavenly , only to Christ . And Christ is more welcome to mee in Bonds , than Caesars Court without Christ .

Thus I might run down in particular examples in all ages , and shew you how Faith hath guided men in these straits : which had they followed the direction of Reason and Sense , they had been lost for ever .

It is Faith which guides the heart , in these difficult cases . It is an Heart-guiding-Grace . And this is the way .

Faith doth reject the wisdome of the flesh , and goes by Gods light , It shuts our eyes , and walks by Gods light . It follows God , as the blinde man follows his Guide , all his dayes . Hee who makes Gods Word all his Reason , shall have God a Counsellor . Faith will not own the wisdome of the flesh . — the carnal minde is enmity to God . It will not bee subject . It is full of contumacy and stoutness against God and his wayes .

Faith will neither own the Flesh , as a King , nor as a Counsellor . As it will not obey the commands of the flesh , so it will not follow the counsels of the flesh .

Peter would not consult with flesh and blood , but was obedient to the heavenly vision : where is implied , if hee had hearkened to flesh and bloud , hee had been disobedient to the heavenly vision .

But Faith makes God its guide , Psal. 48.14 . — This God is our God for ever : hee shall bee our guide unto death . Faith seeks direction from God , who is the Counsellor , the God of all wisdome . And the Soul , that leans upon God for wisdome , shall not want it . He who trusts in the God of wisdome shall not want direction . I say , hee , who shuts his own eyes , and sincerely falls down at the feet of God for counsel , shall have direction from him .

If indeed , wee seek as Balaam , with a double heart , or as the Children of Israel did , Jer. 42. who asked counsel , but were resolved of their way ; wee then may miscarry . But hee who seeks with an humble and upright heart , that asks the way to Sion , with his face thitherward , resolved to go , as God directs , Such will God direct in his way : such hee will guide in all the wayes of Judgement .

As the Moon by darting her beams and influence into the Sea , doth move that great body backward and forward ; which they say , is the cause of the ebbings and flowings of the Sea : so God doth in difficult cases , dart such a beam of light into the Soul , such strong influences into the Spirit , as doth carry the soul the way it should go .

A man may follow his own wisdome and miscarry : but hee that shuts his eyes and follows God , is sure not to bee mis-led . Hee , who rejects the counsel of the flesh , and is resolved to walk by the direction of the Spirit , though never so unlikely to flesh and bloud , is sure to go right .

You see an example of this in Balaam ; in Saul sparing of Agag , and the best of the flock : in sacrificing before Samuel came to him . But I 'le name but one .

Jer. 41.10 . to the end of the Chapter . Johanan , who was the Captain of the Residue of the Jews left in Jerusalem , desired Jeremy ( though with a double and deceitful heart ) to enquire of the Lord , whether hee should go down to Egypt , or abide at Jerusalem : And bound himself with a vow , that — Whatever the Lord said , hee would do it .

Jeremy comes , and tells him , hee must abide at Jerusalem , and God would preserve him . But Johanan wanted Faith to beleeve there was safety , where was no means of safety . And therefore hee chose rarher to go down to Egypt , than to abide at Jerusalem . And if that mans reason might direct it , 't was the likeliest way : for in Jerusalem was nothing but Penury , Want , Famine and War : In Egypt there was Plenty , Peace , and all abundance .

But now observe . Though the way were never so likely , yet following his own wisdome , and rejecting the counsel of God : I say , following his own wisdome and counsel , and neglecting the direction of God ; hee ran upon his own ruine ; it was his utter undoing . You see there , the thing hee thought hee should avoid , hee fell into : Hee thought to have avoided the Sword , Famine , and Pestilence : but all these followed him . God would make him know , it was better to follow the guidance of Faith , though the way were never so dangerous , unlikely , to carnal wisdome , than to bee led by his own wisdome , though 't were never so likely . Men that would avoid danger out of Gods way , do surely run into it . Hee that will follow his own wisdome , not Gods , shall run into mischief .

You see this in Jeroboam . It was a likely project in carnal reason , in mans way ; To continue his Throne and Kingdome , by making of Calves ; that so the people might bee kept from Jerusalem , and might not revolt back to Judah . But in Gods way ; it was the way to his ruine , the overthrow of him , and all his house .

Eighteenth Royalty . 18. Faith is an Heart-establishing-Grace . 18. Royalty . Faith is an Heart-establishing-Grace .

It settles a man upon such a Foundation , as nothing can unsettle him , Psal. 125.1 . — They who trust in the Lord shall bee as Mount Sion , which cannot bee removed , but abideth for ever . Such a man is Homo quadratus . Fall hee which way hee will , hee lights upon his square , Psal. 112. — His heart is fixed , trusting in the Lord ; his heart is established ; hee will not fear .

Whereas , Unbeleef doth unsettle the soul ; fills a man with unsufferable perplexities ; sets a man upon the rack of fears . It is that which keeps a man in fears , and that which causeth a fresh return of doubts and fears . — If you do not beleeve , yee shall not bee established . And Unbeleeving man is an house without a foundation ; a man without a bottom , like a ship unballassed in a Tempest , tossed hither and thither .

Faith on the contrary doth make a man a rock in a storm , doth stablish and settle the heart in the greatest Tempest .

The lesse Faith , the more Fear , the more Unsettledness . The more Faith , the lesse Fear , the more Stability .

Faith doth unburden our hearts of all our fears , and all our cares . When a man beleeves not , all the burden lies upon a mans self . But when wee beleeve , wee cast all the burden upon the Lord .

Wee are troubled , and affraid what shall become of our souls , what of our bodies , what of our Children . But Faith doth unburden the soul of these cares and thoughts : it doth quit and discharge the soul of these fears . Faith casts the whole burden upon the Lord : makes God to bear all the burden : not only the burden of sins , but the burden of cares and fears ; comming to him weary and heavy laden , and by Faith casting our burden upon him , hee bears all , Pro. 16.2 . — Commit thy works unto the Lord , and thy thoughts shall bee established , Psal. 55.22 . — Cast thy burden upon the Lord , and hee shall sustain thee .

There are two things Faith establishes the soul against , 1. Against Fears . 2. Against Falling .

1. Faith establisheth the heart against fears . When a man beleeves not , hee is nothing but fears and scruples : But , when once Faith comes , it doth answer all cases ; silences all doubts ; stablisheth the heart against all fears .

There are five Fears which Faith doth establish the heart against , 1. The Fear of Men. 2. The Fear of Want . 3. The Fear of Death . 4. The Fear of Hell . 5. The Fear of Judgement .

1. Faith establisheth the heart against humane Fears , the fear of men . Faith will banish these unlawful and tyrannical fears . It will not suffer them to enter the Throne , and take possession of the heart , Psal. 27.1.3 . — The Lord is my light and my Salvation . There was his Faith — Whom then shall I fear ? The Lord is the strength of my life , Of whom then shall I bee affraid ? Though an host should incamp against mee , my heart shall not fear : in another Psalm . — God is our hope and strength , a help in trouble ready to bee found . Therefore will not wee fear , though the Earth bee moved , though the Mountains bee hurled into the midst of the Sea , Psal. 46.1 , 2.

2. Faith doth establish us against the Fear of Want . Many there are that fear to out-live their labours , to out-live their Riches , their Comforts . Oh! say they , I shall one day want , and bee in misery .

Now Faith settles the soul against these fears . Why , will Faith say , hath not God said , — The Lions shall hunger and suffer want . ( That is , as the Septuagint read it ) the mighty Nimrods , the great ones of the World , who have their baggs full : They shall sooner want , than they that fear the Lord , shall want any thing that 's good . Why will Faith say , — Doth God cloathe the Lillies , feed the Ravens ; and will hee not take care for thee ? Mat. 6.24 . to the 34. — what ? hath not God ingaged himself to bear thy charges to Heaven ? Hath hee not promised to give thee all things necessary both for life and godliness ? not only for Godliness , for Spirituals : but for Life too , for Temporals ?

Hath not Godliness the promise of this Life , that now is , and of that , that is to come ?

Doth God take care for Ravens , for the Beasts of the field ? Doth hee feed his Enemies ? and will hee forget his friends ? Hath hee given thee a Christ ? and doubtest thou hee will give thee a crumb ? will hee not give us all things , who hath not withheld himself from us ? Thus the Apostle doth reason , Nonnè dabit sua , qui non d●tinuit se ? Rom. 8.32 . — Hee that spared not his own Son , but freely gave him for us : how shall hee not with him , freely also give us all things ?

Sure hee , who trusts God for his soul , will trust God for his Body . Faith doth not single and chuse out its Object ; to beleeve this , not that , but all comming from the same Truth , Fides non eligit Objectum . the same God ; it beleeves one as well as another . Hee who depends on God for the many , will depend on him for the less : Hee who trusts God for pounds , will trust him also for pence . — If I tell you earthly things ( saith Christ to Nicodemus ) and you beleeve not : how will you beleeve , if I tell you heavenly things ? So , if you will not beleeve God for earthly things ; how can you beleeve him for heavenly things ? If not for sustentation : how then for salvation ?

3. Faith doth stablish the heart against the Fear of Death ; the King of Fears , as Job calls it : And of all terribles , the most terrible , as the Philosopher speaks . Unbeleef doth slay the heart with fears . A man , that knows not what shall become of his soul to all eternity : no marvel if hee bee afraid to dye .

When a man shall lye upon his death bed , and knows not whither hee shall go . Quo vadam nescio . As it was said of Aristotle . I go I know not whither : Or , when a man shall look upon death , and Hell behinde it : upon the Pale Horse , and Hell behinde , as wee have it , Rev. 6. no marvel if hee bee afraid to dye .

But when by Faith wee can look upon God a Father : Christ a Saviour ; and can say , — God is my God ; Christ is my Christ ; Heaven is my Inheritance ; Glory is my portion : no marvel then , if death bee not terrible , no marvel then if hee bee ready to meet death , and say with Simeon — Lord , now lettest thou thy Servant depart in Peace . Or with Paul , sigh out , Cupio dissolvi : I desire to bee dissolved , and to bee with Christ .

Men that have not assurance of a better life , it is no wonder if they bee loath to leave this : they know not where to mend themselves . Earth in Possession , is better than Heaven in Reversion .

But when God hath given a man the assurance of a better life ; when a man hath his hope in his hand , his evidences sealed ; Oh! then death is not terrible : There will bee a willing Resignation of the soul into Gods hands .

I' ts true , in some case , Hee that beleeves maketh not haste , but here , the more wee beleeve , the more haste wee make to bee with God .

4. Faith Stablisheth the heart against the Fear of Hell . Faith knows who was in pretium , as well as in premium , and beholds Christ not only in Premium , to intitle us to Heaven ; but in pretium , as the price of our Redemption , to free us from Hel. As by his Active Obedience hee answered Gods commanding and remunerative Justice : So by his Passive Obedience hee answered Gods condemning and vindictive Justice , freeing us from that wrath and misery , which otherwise wee should unavoidably have fallen into .

5. Faith doth establish the heart against the Fear of Judgement . — There shall bee no condemnation to such as are in Christ Jesus ; such as are Beleevers . The Judge is our Advocate , our Saviour ; Hee , to whom wee are to answer , hath answered for us : Hee , to whom wee are to give satisfaction , hath satisfied for us : Hee is our Redeemer , who hath laid down his life for us . Faith knows Christ will bee All , in All to the soul , not only in life to preserve it , but in death to comfort , and in Judgement to absolve thee , and save thee .

2. Faith doth establish the heart against falling , 1. Against Total Apostacy . 2. Against Final Apostacy .

1. Against Total . There is not a Total Apostacy . Though the Saints fall sadly , yet not Totally .

1. A Child of God may lose all the comforts of spiritual life : yet not spiritual life it self . Hee may bring himself into such a sad condition by sin , that hee may sin away all the comforts of this life . Thus David , Psal. 51. — Restore to mee the joy of thy Salvation . Hee had not lost life , but the comforts of it ; and desires they may bee restored . A man may out-live the comforts of life : this is a sad thing to out-live comforts here , but Faith , at least , layeth the grounds of those comforts that are endless .

2. A man may lose all the Vigorous and Powerful Operations of Grace , and Life : yet not life it self . It may bee with a Child of God , as with a man in a dead Swoon ; though there bee life in him ; yet the operations of life are but little discerned . It 's not with him , as it was wont to bee . Hee thinks to go out ( as sometimes Sampson ) in prayer , &c. but his strength is gone from him , as his was . But his life is hid with Christ in God , as the Apostle hath it , Col. 3.3 .

3. A man may lose some measures and degrees of spiritual life : yet not life it self . Hee may suffer a great decay in his Faith , a great abatement in his Love , and Zeal , &c. and yet life is not lost . Thus it was with the Church of Ephesus , Rev. 2.5 . — Remember from whence thou art fallen , and repent , and do thy first Works . — Wee are not to think that the Church was fallen from Grace : but only from some measures and degrees of Grace . And concerning the same Church Rev. 2.4 . when it is said , — Shee had lost her first love : it is not meant , that shee had lost the Grace of Charity : you see the fruits of it in the second and third verses :

But shee had lost the degrees . It was not extinguished , but cooled only . The word is [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ] which signifies , not that shee did altogether [ Amittere ] lose it : but somewhat [ Remittere ] remit and abate of the fervency of it . As one saith of Peter . Motum fuit i● co spiritualis vitae robu● ; non amotum ; con cussum , non excussum . Gratiam fidei remisit , Actum intermisit ; Habitum non amisit . — The strength of spiritual life was moved in him ; but not removed ; shaken 't was , but not shaken off . Hee remitted the Grace of Faith , intermitted the act of Faith , but lost not the Habit.

Isa. 6.13 . — Hee shall bee like an Oak , whose substance is in him , when it casts its leaves : so the Holy seed shall bee the substance thereof . Like to that , is that of 1 Joh. 3.9 . — Whosoever is born of God sinneth not ; for his seed remaineth in him : neither can hee sin ; because hee is born of God . It may bee with him , as 't was with Nebuchadnezzar . The Tree may bee hewn down , but the stump is bound with a bond of Iron .

2 Faith establisheth the heart against final Apostacy . Though they fall foulely , yet not finally . They have the Prayer and Intercession of Christ ; the Power of Christ ; the Merit of Christ ; the Promise of Christ . Faith produceth all these .

Wee are said to bee established by Faith ; to live by Faith , to stand by Faith ; to bee preserved by Faith as with a guard , 1 Pet. 1.5 . — Wee are kept by the Power of God , through Faith unto salvation . By Faith wee are said to subdue the flesh ; to have victory over the World ; to quench the fiery darts of Satan ; to bee saved by Faith , &c.

Indeed all ages give reports to us of many , who have been eminent in Profession , and yet have come to nought . Some fallen from Grace to basenesse ; some fallen from Grace to bitternesse ; some from Grace to vitiousness ; some from Grace to malitiousness : But these were never true Beleevers . A Star fallen is not a Star . Stella caden● non est Stella . — They went out from us , because they were not of us : for had they been of us , they would have continued with us , 1 Joh. 2.19 . It is the evil heart of Unbelief that causeth them to depart from the living God , Heb 3.12 .

Where there is true Faith , there is stability . Faith doth establish the heart from falling .

1. Faith sets a man upon a Soul-establishing-bottome , upon a sure Foundation , upon Christ : and hee is sure who is built there : as the house on the Rock ; so the soul on Christ is safe . Time was , a man was his own Foundation , but it was a sandy one : but now his Foundation is Christ , a Rock of ages .

2. Faith doth interest a man in a Soul-establishing-Covenant : not a Covenant of Works , but of Grace , Jer. 32.40 . — I will make an everlasting Covenant with them , that I will never turn from them to do them good : But I will put my fear in their hearts , that they shall not depart from mee , Isa. 54.9 , 10. — This is as the Waters of Noah unto mee ; for as I have sworn , that the Waters of Noah shall no more go over the Earth : so have I sworn that I will not bee angry with thee , nor rebuke thee .

3. Faith doth beget in a man Soul-establishing-Principles . The Principles of Grace and Holiness : The Graces of God , which are ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) Without Repentance : i. e. God doth never behave himself to those upon whom hee hath bestowed these Graces , Sine mutatione stabiliter fixa . So Aug. renders it , and hence he saith on that place . Nec quae illuminavit obcaecat , nec quae aedificavit destruit , nec quae plantavit avellit . as though hee repented of the bestowing of them . Whom hee hath inlightened , hee doth not blinde ; whom hee builds , hee doth not destroy ; and whom hee plants , hee doth not pull up .

And Faith hath a great influence into this , to preserve and establish the heart from falling . It is said , — Wee are kept by the Power of God , through Faith to Salvation , 1 Pet. 1.5 .

1. Faith doth ingraft us , and unite us to Christ , makes us Members of Christ , the Spouse of Christ ; and Christ will not lose either his Spouse , or the least of his Members .

2. Faith doth keep out the grand Enemy to this , standing thus stedfastly , and that 's Hypocrisie . If a mans heart bee unsound , let his shew and appearance be what it will bee , all will come to nought ▪ as in Herod , Judas , &c. If an Apple bee corrupt and rotten at heart , though the rind , and outside bee never so lovely and specious , 't will not long last : the corrupt inside will mar the fine outside in the end .

An Hypocrite is but an Apostata cased ; and an Apostata is but an Hypocrite uncased .

3. Faith establishes the heart against fears of men ; the frowns and menaces of men .

4. Faith will keep the heart constant to duty , to the use of the Ordinances , which are strong means to hold up the soul in Gods way .

5. Faith makes a man jealous and watchful over his own heart , of Declinings either in Action , or in Affection . It will not suffer a man to give way to the least coldness in love , lukewarmnesse in zeal , remisness in duty . If any steal upon his heart , hee is never quiet till hee have recovered his former heat .

6. Faith doth maintain in the heart an holy fear of falling ; which is a great means to preserve from falling , Jer. 32. I will put my fear in their hearts , that they shall not depart from mee . Such a Fear it keeps as may curb and keep under the flesh : but not discourage and weaken the Spirit . An industrious fear , not a discouraging fear : a faithful fear , not a despairing fear . A fear joyned with Faith , and a Faith mingled with fear . A man may bee fearful , and faithful . Fearful in himself , faithful in Christ : weak in himself , strong in Christ .

There are four fears which Faith casts out , 1. A servile , and legal Fear . 2. A distrustful Fear . 3. A despairing and discouraging Fear . 4. A careless Fear .

As security is fearless , so sometimes Fear is careless , if it bee excessive .

There are also four Fears which Faith retains .

1. An aweful Fear . Such a Fear as restrains from adventuring on occasions of sinning . It is as bad Divinity to grant the occasion , and deny the sin , as it is Logick , to grant the Premises , and deny the conclusion .

The Nazarite was forbidden Wine ; and withal that hee must not taste the Kernel of the Grape , least that might bee an occasion to draw on the other . Wee have a sad example in Monicha , Augustines Mother . Shee looked on the Wine in the Cup ; from looking , shee fell to liking ; from liking , to tasting ; from tasting , to sipping ; from that to drinking , and so to Excesse . Sins in Divinity are like absurdities in Philosophy . Uno absurdo dato multa sequuntur . One absurdity granted , multitudes follow .

2. Such a Fear as makes us to go out of our selves , and lean and rely wholly on Christ . A Fear of our selves , of our own strength , &c.

Alas ! What are wee to Adam ? to David ? to Solomon ? to Hezekiah ? Peter ? men of sweet and familiar acquaintance with God . Yet see what Testimonies of mens frailties they left behind them . And all this to teach us to maintain an holy Fear and Jelousy over our own selves ; that wee might go out of our selves , and lean all upon Christ , without whom wee cannot bee sure .

3. An Industrious Fear . Such a Fear as puts us upon all holy duties , and means for our establishment to preserve us . God promised to adde fifteen years to Hezekiahs life ; yet hee was to preserve this life , and uphold it , with food and dyet , and other necessaries for life : so God promised wee shall not fall : yet wee must bee conscionable in the use of all good means , whereby wee may stand ; otherwise wee tempt God : and just it is with God to let us fall , if wee neglect Prayer , and the rest of his Ordinances appointed by him for our perseverane .

4. A Jealous Fear over our own hearts . They are deceitful , and wee had need to bee jealous over them , and watch . Think not thy self so far at distance from any sin , but thou mayest fall into it , if God keep thee not .

Who could bee further from Drunkenness than Noah ? who was the only sober man , in the drunken old World . Who from Incest than Lot ? the only chaste man in Sodom . Who from Murder , than David ? Whose heart smote him for but cutting off the lap of Sauls garment . Who from denying of Christ , than was Peter ? who had rather dye with him , than forsake him . And therefore wee had need to bee jealous , and watch over our own hearts .

There is no place so good , but wee may offend in it . As the Angels in Heaven , Adam in Paradise . There is no company so good , but wee may sin in it . As did Sarah in the Angels company , Judas in Christs .

Thus let us maintain these holy Fears in our hearts , and by that bee kept from falling .

Use of Examination .

Let this then put us upon the Tryal , whether or no wee have Faith .

You see the Necessity of Faith in respect , Of Justification . Of Sanctification . Of Salvation .

I have shewed you , it was the great thing , which God required to Justification and Salvation of a sinner . And you have seen the Excellency of this Grace laid down in many Glorious Priviledges and Royalties . You have seen that God hath poured more honour upon the head of Faith , than upon any other Grace . Let all this perswade with us , to put our selves upon the search and tryal , whether wee have Faith or no.

Put such a question as this to thy own soul . Am I a Beleever , yea or no ? Have I Faith , yea or no ?

It was a duty which the Apostle did commend to the Corinthians , 2 Cor. 13.5 . — Examine your selves , whether yee bee in the Faith ; prove your own selves . And it is that , which , after this long discourse of Faith I would commend to you all . That you would put your selves to the Tryal . Examine whether you have Faith or no. Therefore hath God given us a faculty different from all Creatures , whereby wee may reflect upon our selves . Many there are , who will winnow others , but not sift themselves : spel others , but not read themselves : searching others rather than themselves . But let it bee your care every one to prove and examine himself .

The incouragement to this duty I will take from these two grounds .

1. It is a thing possible to bee known , whether you are Beleevers , yea or no.

2. It is a thing necessary to bee known .

1. It is a thing possible to bee known . Hence have wee so many exhortations ; to examine and search . If it were not possible to bee known ; in vain were these exhortations . God doth not use to put us upon Impossibilities . Though God in the Law may require that of a natural man , which is impossible for him to do , Rom. 8.3 . because hee gave man once ability to do whatever is commanded ; yet in the Gospel Christ doth require nothing of the faithful , which by Grace is not possible to bee done . Possible then it is . There is light enough in the Word ; if a man will bring his heart unto it ; and deal impartially with himself , in the search , whether hee hath Faith or no.

The Papists indeed do say : It is a thing impossible to know , whether hee bee a Beleever or no. If men did know they did beleeve , then they might be assured of their own Salvation . But this ( say they ) no man can bee assured of .

A Position clean against Scripture , Authority , and Reason .

The Scripture is plain ; the Precepts of the Scripture plain , 2 Cor. 13.5 . Gal. 6.4 . — Let every man prove his own work . — Let every man examine himself .

They who are commanded to try , may upon Tryal , know whether they have Faith or no.

But every man is commanded to try . God in the Gospel doth not put us upon Impossibilities .

Besides , the examples of Scripture are plain . The Eunuch a new Convert , when Philip told him , hee might bee baptized , if hee did beleeve , answered . — I beleeve that Jesus Christ is the Son of God , Act. 8.37 .

The like of the Father of the possessed Child , when , having but a weak Faith , yet could say , — Lord , I do beleeve , Mar. 9.23 . So Joh. 6.69 . — Wee beleeve and know , that thou art the Christ , the Son of the Living God , Joh. 11.26 , 27. — Beleevest thou this ? saith our Saviour to Martha there . Shee answers — Yea Lord , I beleeve thou art that Christ that should come into the World .

Hence saith Augustine — The Beleever seeth his own Faith whereby hee doth beleeve . Again . — as soon as Faith is in us ,

Vide fidelis ipsam fidem suam .

Ipsam fidem quando inest in nobis , videmus in nobis .

Mentis nostrae fides nostra conspicua .

wee see it in us .

The mind is not ignorant of its own actions . When it understands , it knows it self to understand . When it discourseth , it knows it self to discourse . When it desires , it knows it self to desire .

To take away this act of the soul , whereby a man reflecting upon himself and his own actions , is able to know and judge of them : were to destroy the Prerogative royal of an intellectual nature .

Now if the naked spirit of a man bee able to judge of his own actions here : how much more the spirit of a man being helped by the Spirit of God , 1 Cor. 2.12 .

If Faith it self bee a witness ( — Hee that beleeveth hath the Witness in himself , 1 John 5.10 . ) How much more when the Witness of Gods Spirit joynes with us ? when the Spirit witnesseth , what place is left for doubting ?

If Faith it self bee a Light . How much more , Quando Spiritus testatur , quaenam relinquatur ambiguitas ? Fides est lumen seipsum visibilem faciens . when Gods Light comes in with ours ? The Light of the Spirit , to the Light of our Spirit .

Besides ; How shall a man receive the comfort of his own Faith , ( as Hezekiah did , Isa. 38.3 . and Paul , 2 Cor. 1.12 . ) if it bee not possible for a man to evidence to himself , that hee doth beleeve .

Is it possible for a man to know his vitious actions , to his humiliation : and not possible to know his vertuous actions , to his consolation ? If it bee granted of the one , why should it bee denyed of the other .

Indeed , I will grant thus much ; though it bee possible , yet it is exceeding difficult .

1. In respect of the deceits . 2. In respect of the doubts and mis-givings of our own hearts .

1. In regard of the deceits of a mans own spirit . — The heart is deceitful above measure , who can know it ? Jer. 17.9 . And — take heed lest the Light within you , Or , That Light you think to bee within you , prove darkness .

They that are much vers'd with their own hearts , do finde an Hell of deceit in them . Mens hearts are like some pictures : If you look on one side , there 's an Angel , but on the other , a Devil .

There are depths of deceit in the hearts of men , which makes the work exceeding difficult . — Every way of man is good in his own eyes . — There is a Generation of men ( saith Agur ) who are pure in their own eyes ; and yet are not washed from their filthiness .

Such deceits there are in the heart , that if a man will take all of trust , which comes up ; hee will surely bee deceived .

You see this in the Children of Israel , Deut. 5.27 , 28. They said — Whatever the Lord said unto them , they would do it . It is like , they spake as they meant , at that time . But hee that searched the heart saw deeper into them , than themselves into themselves . Hee espied deceits to lye low , which they were not perhaps aware of . And therefore saith — Oh! That there were such a heart in them , that they might keep my Commandements alway . Hee saw , they wanted yet the Heart . This was but self-deceiving .

I might instance also in Hazael ; when the Prophet told him what beastly cruelty hee should exercise toward the Children of Israel . — What! ( saith hee ) Is thy servant a Dog , that hee should do such belluine and beastly cruelty ? It may bee hee spake what was uppermost : hee spake as hee meant for the time : hee was not aware , nor did hee discern the deceit of his heart : hee thought his heart to bee far from that now , which afterward hee fell into .

The like of the Israelites , Jer. 42. throughout . So that you see , it is a matter of some difficulty . And therefore the Apostle , 2 Cor. 13.5 . Bids us not only examine ; but prove . Not only to examine , and take the first evidence the heart gives in , but to prove whether the evidence given in , bee true . It may bee you have examined your selves , by the rules of the Word . Your heart hath given in an evidence for you . Why , but prove , if this evidence bee true : see an evidence of that evidence .

As in Solomons Temple , there was Light set against Light : so here you must set Light against Light . As for example . Inquiry is made , whether I have Faith or no. Answer is given in upon the scrutiny ; That I have Faith . It is well . But now prove this . Why how ? Set Light against Light . See an evidence of that evidence . The Word saith — Faith purifies the heart , Act. 15.9 . Faith sanctifies the heart . Faith works by Love , Gal. 5.6 .

Now then . Is thy heart cleansed from filthiness ? Art thou sanctified , &c.

The like in another . Inquiry is made , whether a man love God , yea or no. It may bee the heart gives up this answer , that hee doth love God . Why , but now prove it . — Hee that loves God , keeps his Commandements , Joh. 14.15 . Hee that loves God will obey him ; will not displease him . Hee who loves God will not sin .

And so in any other . Thus you see , though it bee possible , yet it 's a matter of difficulty , in regard of the deceits of our hearts . And therefore wee are to take the more pains .

2. It is difficult in regard of the doubts and mis-givings of our hearts . And this at all times ; if Gods Spirit come not to witness with our spirits ; our own spirits will bee born down with doubts and mis-givings of our unbeleeving hearts ; and wee shall never know what our condition is .

Hence wee have these phrases , Rom. 8.16 . — The Spirit doth witness with our spirits , that wee are the Children of God . I' ts not the witness of our own spirit , that will answer all the doubts and objections of our hearts . If Gods Spirit strike not in too , and bear witness with us .

The like wee have , 1 Joh. 5 , 6 , 7 , 8. And other places ; especially that of 1 Cor. 2. from 9. to the 13. verse , where you shall see , that it is a work of Gods own Spirit , to settle the soul in the assurance of his good condition .

And , as at all times , so especially at three times . It is exceeding difficult .

1. In times of Humiliation . 2. In times of Temptation . 3. In times of Desertion .

1. In times of Humiliation . As some call evil good : so thou calls good evill . Now , As some take the shadow for the substance ▪ so thou the substance for the shadow . As some depend on false grounds : so thou denyest the true . As some feed , and cherish matter of false comfort : so thou feedest on matter of discouragement . Some heat themselves by a painted fire , Isa. 50.11 . and thou quenchest the sparks of Gods own kindling , if the Spirit of God break not in at that time .

2. In times of Temptation ; when Satan assaults a man , tells him , that all his Graces are false and counterfeit ; that hee is an Hypocrite . And presents an Army of confirmations at once , in an instant , and so manages them , that whatever evidences a man can think of to the contrary , they are either taken away , or seemingly confuted , as fast as they are thought on .

In this case a man may bee ignorant of his Faith and Graces . At such a time , if a man inquire ; either the spirit of a man will bee silent , and return no answer ; Or , if it do return any , it is a disturbed one . If a man reflect back at such a time as this , hee shall finde nothing , but of Satans party to return him an answer .

3. In time of Desertion ; when it may bee , our Evidences bee hid in the dark ; the soul is in a mist , and cannot read its own Faith . The Glass can give no reflex , except the Sun give light : Nor a mans Graces appear to comfort him ; except God shine upon them . As the Moon and Stars , so our Graces do shine with a borrowed Light . And unlesse God do shine secretly into our hearts ; irradiate , and give light unto our Graces : though they bee in esse ; in being in the heart : yet not in cognosci , in the apprehension they will not appear at all to comfort us .

In these cases , the work is Difficult . But what then ! Things must not bee left for Difficulties ; because they bee beset with Difficulties . Difficulties must not put us off from Tryal , but put us on to try more throughly . Hee who saith , there is a Lion in the way , is not fit for Heaven . They that feared the Giants were not fit for Canaan . It is a sign of a base and degenerate spirit to desist in the pursuit of a good way , because of Difficulties . Though it bee difficult , yet it is possible . A thing it is that hath been attained in all ages of the World . Others of Gods people have known , and so mayest thou .

2. It is not ony possible , but necessary that you should know whether you bee Beleevers or no. It is Necessary , 1. In respect of your Comforts . 2. In respect of your more lively Obedience .

1. It s necessary in respect of your Comforts . What comfort can a soul have in this , That Christ is a Saviour , if hee know not , hee is his Saviour ? And how shall hee know this , except hee know that hee doth beleeve ? — hee is the Saviour of them that beleeve , only .

What comfort is it to know there 's pardon of sins , if wee do not know that our sins bee pardoned ? And how shall wee know this , except wee do know that wee beleeve . — They only that beleeve , have their sins pardoned .

What comfort can wee have in the Merits , Death , and Blood of Christ ? what comfort , in the Promises of the Gospel , till wee know wee are Beleevers ? such to whom Christ and the Promises belong ?

If a man did but once clear this . How might hee run down all the Promises , and fetch in comfort from them all ? why , ( might the soul say ) Christ is mine : his Blood is mine : his Spirit is mine : his Merits are mine : his Righteousness is mine , to justifie mee . His Holiness is mine , to sanctifie mee . His Mercy is mine to save mee . All is mine ; if I bee a Beleever .

Oh! Thou dost not know what wrong thou dost to thy soul , in neglecting to clear and evidence this to thy self .

Why , you will live without Comfort : you will dye without Comfort .

My Brethren . If you would not live without Comfort , if you would not dye without Comfort , labour to evidence this to your souls , that you are Beleevers .

Oh! It would adde much to your Joy and Comfort to know this . Many there are who live without comfort ; who lye upon the rack of fears and discouragements , are in unsufferable troubles all their dayes .

Many , who for want of clearing this to their souls , that they are Beleevers , go with a spark in stead of a flame .

And as you live : so you will dye without Comfort , if you do not take care to evidence this to your souls .

And this were a sad condition . Whatever a man hath in this life ; yet when hee comes to dye , hee would willingly have all the Comfort possible . Though a man may bee content to go Quarter-sail , and Quarter-wind , here in this life : yet when hee comes to dye , hee would willingly go Full-sail to Heaven .

Lesse Comfort may serve a man to live by , than to dye by : because , whiles a man lives , other things come in , to make up the want of Comfort : every thing casts in something , to make the soul a stock of Comfort . But if this will not do ; if a man cannot peece up his Comforts with other things : yet , whiles a man lives , there 's hope and expectation still of more Comfort .

But , when a man comes to dye , that hope is gone . There 's no hope then of ever getting more . And this is a sad condition .

And , My Brethren , It is a thing which God doth often deny at death : because wee have been no more solicitous to clear our Evidences in our life . I say , God doth now withhold the Comfort of Faith ; because wee have neglected to clear our Evidence of Faith ; which is a sad condition . Though the condition of the soul bee never the less safe : yet the condition is less comfortable to our souls .

2. It 's necessary in respect of our more lively obedience . The knowledge of this , will make us lay out our selves for God . It will make us industrious and active , in all holy Obedience . It will make us burn out , not smother out : wear out , not rust out . It will make a man a Volunteer in Gods work : to sweat and take pains in the Vineyard of the Lord .

It 's false what the Popish Doctors say . That the knowledge of our good condition should slack the hand , make a man Supine and remiss in holy Obedience . As much as it will make a Travailer slack his pace , because hee knoweth hee is in his way , and that by making speed in it , hee shall come to the end of his journey .

Oh then ! Is it a thing possible to bee attained ? Is it necessary ? why then are wee so injurious to our selves , to rob our selves of that Comfort , which the Knowledge of our Faith would contribute to our souls afterward .

Do you delight to know all things else ? and bee ignorant of your selves ? will you prove all things else ? and not your selves ? you will prove your Gold ; you will prove your Silver ; you will prove your Evidences , and will you not prove your selves ? There 's nothing of worth that a man will take upon trust , without tryal .

Do you delight to bee kept upon the rack of fears , and perplexities of spirit ? do you delight to hang between Heaven and Hell ? As Absolom between Earth and Heaven ? and not know what shall become of your eternal souls to all eternity ?

Why , if you do not thus , then take some pains in the search and examination of your selves . — Prove your selves whether you are in the Faith or no ?

Thus having premised this , upon which I have on purpose insisted the more largely ; in respect of the Necessity of this duty of Self-Examination ; wee will now come to lay down some Rules , whereby wee may discover to them , who are willing to take pains in the search of their own hearts , whether they have Faith , or no.

In the laying down of which , that I may not erre , I shall desire to go by these two Rules .

1. The grand Rule is , the Word of God . The Book shall try you . That Book that shall save or damn you at the last day ; shall try you now whether you have Faith or no.

And I hope , if the Word convince you , that you have not Faith ; you will subscribe to the conviction . If the Word say it , I hope you will conclude it . But , whether you will or no , That which the Word saith is true . That conviction which the Word doth fasten upon you , shall lye upon you at the great day , if now you get it not off .

2. The Second Rule I shall desire to go by , is this , to lay down such Evidences as are universal ; and belong to all Beleevers , weak , as well as strong ; the least degree of saving Faith , as well as the highest measure of it . I shall desire so to comfort the strong , as not to discourage the weak : so to satisfie the strong , as I may also establish the weak . For

I conceive , There 's a great Error committed in the laying down of Evidences , to take an Evidence from the highest degree of Faith .

As when wee should lay down an Evidence of Faith , wee take our Evidence from Assurance . This is a great Error . By this means wee shall cast out many thousands , who are true Beleevers , and yet want Assurance .

And yet my care shall bee , as not to quench the smoaking flax ; so not to cherish a false flame : as not to discourage the meanest ; so not to encourage the strongest , if false : as not to discountenance a true , so not to countenance a false . But that the false may have no Comfort ; the true no discouragement .

Now the Method , that I will observe , to evince this to your souls , whether you have Faith or no , shall bee some Evidences taken ,

1. From the usual manner of Gods working of this Grace of Faith , in the hearts of Unbeleeving men .

2. From the Grace it self wrought in the soul .

1. From the manner of Gods working this Grace , which is this .

1. God doth use to discover sin to the soul ; Awakens a mans conscience ; makes a man to see his sin , and his misery by reason of sin ; that hee lies under the wrath of God by reason of sin ; and that there 's an utter impossibility in him , to winde or free himself out of this condition .

This is the first work . Men will not beleeve , nor come over to Christ , till they first bee humbled , till they see and feel the want of Christ .

This you see in the Prodigal : in the Woman with the Bloody Issue . It was Misery brought them home . Men must bee cut off their own stock , before they can bee ingrafted upon another . Thrown off their own bottom , before they can cast themselves on Christ , the true Foundation .

The Termes of Mercy are too hard ; the Yoke of Christ is too strait for such men , who were never humbled . What! To deny themselves ! to cut off their right hand ! to forsake their beloved sins ! But Mercy upon any Termes to the humbled is desireable . No Potion can bee too bitter for the Recovery of a dying man : No hard hold too sharp for a drowning man , to take hold of . So no Termes too hard for an humbled sinner .

Whereas , before a man bee humbled , the Proposition of Mercy and Pardon is but all lost labour . Hee makes Light of Mercy , Light of Christ , Light of a Pardon , as they did , that were invited to the Supper . It 's said — They made Light of it .

Men will not seek after the Physitian , before they feel themselves to bee sick : for ease , till they bee prest with burdens : for a Plaister , before they bee wounded : for heavenly Riches , before sense of their spiritual beggery : for inlargement , and pardon , before they bee in Prison : for Mercy , before they smart under the sense of Misery : Nor for a Christ , till the soul do finde a necessity in the want of Christ .

Hence the Law is said to bee our Schoolmaster to bring us to Christ . And it is upon this ground , among others ; because it doth discover sin to us ; and lash us , and humble us for it . And then wee are ready to go from Sinai to Sion : from the Law of Moses accusing , to the Gospel of Christ excusing : from the Law condemning , to the Gospel absolving .

2. God doth discover to the soul the fulness and al-sufficiency of Christ . — Who is able to save to the uttermost , them that come to God by him ; and Heb. 7.25 . That there 's enough in him to justifie and save so vile a sinner , as thou hast been . Christ his Righteousness is an everlasting Righteousness ; such as an eternity of sinning is never able to expend and draw dry .

As our Faith can never out-grow the Righteousness of Christ , so neither can our sins , Rom. 1.17 . It is said to bee [ A Righteousness revealed from Faith to Faith . ] The more Faith , not the less , but the more Righteousness is revealed . The broader the Eye of Faith , the wider the Righteousness beheld .

As all the Faith in the World could never over-clasp the Righteousness of Christ : So all the sins in the World are not able to non-plus , or pose it .

As it cannot bee over-lookt , or comprehended , by any Faith : So it cannot bee exhausted by any sins .

Both of these wee have set down , Joh. 16.8 , 9 , 10. — I will send the Spirit ; and hee shall convince the World of sin . There is Humiliation . — Of Righteousness . That is , that there is A compleat and Al-sufficient Righteousness in mee . That I am able to save to the utmost ; to pardon sin .

This God discovers . Faith must have a bottom to rest on : An Al-sufficient Saviour . No man will throw his soul away .

3. With the fulness , God discovers the freeness of this Righteousness to all commers : How willing God is to bestow Christ on you ; and how willing Christ is to bestow himself upon you .

Hence wee have such invitations — Ho! Every one that thirsteth , come yee to the Waters , Isa. 55.1 . — And — Let him that is a thirst , come , Rev. 22.17 . And — Come to mee , all yee that are weary and heavy laden , Matth. 11.28 . And — Him , that comes to mee , I will by no means cast out , Joh. 6.37 .

4. God stirs up the soul to pursue Christ , with inlarged desires , and earnest prayers ; kindles desires in the soul after him — Oh! That God would bestow Christ on mee ! I see I am in misery . I see I am a sinner . Oh! That thou wouldest bestow Jesus Christ upon my poor soul ! As the poor pursued Hart doth pant after the Brooks of water : So panteth such a soul after the Lord Jesus . Now Christ upon any termes is desireable .

5. Now God works the Grace of Faith in the soul , whereby the soul doth draw nigh to Christ , and throws it self into the arms of Christ , embraceth him with all his might ; casts it self wholly on him for Life , and Salvation .

Have you not seen how a tender Infant , in the apprehension of danger , runs into the arms of the Parent for succour ? so doth the soul pursued by the Law , and affrighted by the apprehensions of Gods wrath , flye into the bosome and armes of Christ for succour ; bespeaking him with all the termes of Love , and Confidence . — My Lord ; My God ; My Hope ; My Fortress ; My Strength ; My Redeemer , save mee , else I perish . Hide mee in the clefts of this Rock . Pitty mee . Succour mee . Thou who art a Saviour , Lord save mee . Thou , that art Mercy , shew mee Mercy .

And here now begins the Life of a Christian , though as yet hee feel little motion . Strong is hee now in desiring , though feeble in performing . Resolved hee is , by any means to stick to Christ ; yet not sensible of any union with him . Hee admires the brightness of the Beams of his Mercy shining in the Gospel ; but feels little warmth of joy and comfort in his heart . Hee hungers after the Word ; but feels little nourishment . Here is the beginning of true Faith .

Now then , would you know whether you have Faith ? try your selves . Have you found , that God hath thus wrought in you ? what ? hast thou been thus humbled in the sight and sense of sin ? deeply affected with the fulness and freeness of the Grace of God in Christ , so as to raise up in thee those earnest longings and pantings after him , so as thus to cast and venture thy soul upon him , this useth to bee the manner and way of Gods working Faith in us ; by which wee may come to know whether this Faith bee wrought in us , or no.

2. Some Evidences are taken from the Grace it self . In which , because Faith doth admit of degrees ; some having stronger Faith , some weaker . Though all of us have ( as it is in 2 Pet. 1.1 . ) — The like precious Faith , the same Faith for kind : yet all have not the same Faith for degrees . In some it is strong , in some it is weak : Sincere in all . All men are not of like age : all Trees not of the like growth . Wee read of a little Faith . — Oh yee of little Faith ! Faith , though little . Wee read of a great Faith . — Oh Woman ! great is thy Faith . All Beleevers are not of the like stature in Christ . Some are but Babes , and some are grown men ; there 's a little Faith comparatively : and there 's a great Faith . Therefore lest I should unsure the weak in satisfying the strong , I will here give you 1. Some Evidences of a weak Faith . 2. Some Evidences of a strong Faith .

1. The Evidences of true Faith , though weak .

1. The weakest Faith hath strong desires to close with Christ in the Termes of the Gospel : Is willing to take Christ in the whole latitude and extent of Christ : not only totum Christum : but totum Christi : Christ in all his Offices : not only as a Priest , but as a King ; to whom the soul is as willing to yeeld Subjection , as to have Salvation from him ; as desirous to submit to his services , as to injoy his Priviledges ; to do duty , as to partake of his bounty ; to throw it self at the feet of Christ , with strong desires , though ( it may bee for the present ) but with weak assurance of Mercy from him .

Quest. But who doth not thus desire Christ ? who is not willing to accept of Christ ?

Answ. It is impossible that any Unbeleeving man should desire Christ , in the latitude and extent of Christ . Hee may desire him for Salvation , but not for Sanctification : as a Priest , but not as a King , to rule and govern him ; to bring every thought into subjection to himself : for happiness , but not for holiness . Such a one cares but to have a pardon from him : but not purging : Glory , but not Grace . Such a one can say with David thus far — Hide thy face from my sins . But — Create in mee a clean heart , There hee leaves him . Hee desires the end of a Christian , but not his beginnings . Extrem● Christianorum desiderat , non exordia .

2. The desires of a wicked man , of an Unbeleeving man after Christ , they are transient , not permanent desires : which may bee in times of trouble , in a storm ; cares not if hee have him as a shelter , under some rack of conscience , when hee lies on his sick-bed . But these continue not . No sooner the storm is blown over , but the desire is gone . Or in a passion , when hee is in a good mood , as Balaam desired to dye the death of the Righteous : so hee , after a Sermon , &c.

3 The desires of an Unbeleeving man are faint , not strong and earnest desires : They are but slight and superficial desires , such as are put off with every thing . They are not vehement and strong desires , such as will not bee put off with any thing , but with the thing desired ; like the desires of David after the Wells of Bethlehem . — Oh! That some ? would give mee to drink of the Waters of Bethlehem , &c. Like the desires of Christ , Luk. 22.15 . — With desire have I desired to eat this Passover with you before I suffer . That is — with strong desires : not a single , but a double Desire : a desiring Desire .

Such may have some slight and superficial Desires , but they are put off with every thing . As the Mother puts a toy into the Childs hand , and the desire to the breast is gone : So here . The Devil hee puts a matter of profit , or pleasure into their hands , and then all their desire is lost .

True Desire is strong Desire , that will not bee satisfied , but with the thing desired : as Rachel for Children . — Give mee Children , or else I dye : so here . — Give mee Christ , or else I dye . The soul is ready to faint and mis-carry , with the longings it hath after Christ .

4. They are idle , not industrious Desires . The Desires of the sluggard , who will not put his hand to the use of the means for obtaining of his Desire : who will not Hear , Read , Pray , &c.

Where on the contrary , a vehement intention after Christ , is joyned with a vehement intention after the use of means for the getting of Christ . True Desires after Christ , are ever joyned with honest indeavours for Christ . Hee , who desires with an honest heart , will labour with an industrious spirit .

2. Weak Faith , though it cannot close with the Promise , yet will it close with the Precept . Though not with the Priviledges of a Christian , yet with the services of a Christian . Though it cannot share in the Comforts , yet it will side with the Duties of a Christian . Though it cannot clear it , whether God hath given Christ to him ; yet it will yeeld up the soul to him . Though it know not whether hee will receive it when it commeth , yet it will come . Though with Mary , it cannot say ; — My Saviour , yet , with Thomas , it will say , — My Lord . It wants strength to throw it self into the arms of Christ , to save it . Oh! but yet it will cast it self at the feet of Christ to serve him . Though it want the Light of Comfort and Consolation ; yet it will walk in the Light of command and Direction .

There 's not one duty through the latitude and extent of a Christians walking , but the soul desires and indeavours to walk in it .

3 Weak Faith is joyned with mourning and sorrow for the weakness of it . What it wants in Apprehension , it makes up in Humiliation . There is want of Sense , but not of Sighs ; like the man in the Gospel . It 's said — Hee spake with tears ; Lord , I beleeve , Help my unbelief . Lord , I cannot lay hold on thee : Oh! That thou wouldest lay hold on mee ! I cannot apprehend thee : do thou apprehend mee : Fold mee up in the arms of that mercy , that never unfolds : close mee up in the armes of that love , that shall never unclose .

An humble wanter , is better than a proud injoyer . An humble craver , than a proud haver .

4. Weak Faith is an unfeigned Faith , 1 Tim. 1.5 . Not a Counterfeit ; and Hypocritical Faith : Such an one as never comes to God for Love : but in a Storm for shelter , Psal. 78.34 , 35 , 36 , 37. — When hee slew them , then they sought him , and inquired early after God . They remembred God was their strength , and the most High God their Redeemer . — But they flattered him with their mouth , and d ssembled with him , with their Tongue : for their heart was not upright with him , nor were they stedfast in his Covenant . But such a one as comes to him out of Love , desires nothing more than to injoy him : to injoy Him , rather than His.

5. Weak Faith is an holy Faith , Jude vers. 20. Build up one another in your holy Faith , &c. Such a Faith as is accompanied 1. With Holiness of Heart . 2. With Holiness in Life .

1. With Holiness of the Heart . The soul is universally sanctified . Quantum credimus , Tantum amamus , Tantum speramus . There 's a Treasury of Grace . There are all Graces , though as yet in weakness . So much Faith as there is : so much Love , so much Hope , so much sorrow for sin . They are like the Fountain , and the Flood , whereof the one ariseth no higher than the other . Thus where there is Faith , there is Sanctification . Though Sanctification bee no Ingredient to Justification : yet Faith and Sanctification ; Faith and the new Creature never went asunder . There is a new Judgement of things : a new Will to things : New Desires and Affections : New Principles : New Purposes : New Practices . — Old things are past away : behold , All things are become new .

2. With Holiness in Life . Though it cannot bring forth as strong fruits of Holiness : yet it will bring forth fruits according to its strength . A little Tree , a young Tree may bring forth some good fruits , though not in equal quantity to another of greater growth . So hee that hath the meanest Faith , hee lives an holy Life ; brings forth some good fruits , though not so plentiful in good works , as they , whose Faith is come to a more perfect growth .

6. Weak Faith doth not rest in weaknesse : but labours after strength . Weak Faith is a growing Faith . Though it begins in weakness , yet it grows to strength ; which growth is a character of all true Grace . And therefore doth it thirst after the Ordinances , as a new born Babe , that it may grow thereby . As the Word was the Breeder of it : so it thirsteth after it to bee the Feeder . As it was the Begetter of it : ( for true Faith is the Daughter of the Ministry — Faith comes by hearing , Rom. 10. ) so it thirsts after it for nourishment .

7. Weak Faith will cleave to Christ : will not forgo nor forsake Christ for any thing . What it wants in Apprehension , it hath in Adhesion : what it wants in Evidence , it hath in Adherence .

Ask any , who are weakest in Faith : whether they would sell their part in Christ for a World : whether they would deny Christ to gain a World ? and they will quickly answer it , with an earnest Negative , as Naboth did Ahab when hee would have bought of him his Vineyard , 1 King . 21.2 , 3.

Whereas a temporizing Faith doth hold to Christ for want of a temptation , as the Weather-cock , that stands this way for want of another wind : A true Faith , though weak , will hold to Christ , out of Love ; nothing shall take it away , in the midst of all temptations . It is of the Nature of true Faith , though never so weak , to adhere and cleave to Christ , Rom. 3.8 . — Thou hast but a little strength : yet thou hast kept my Word , and hast not denyed my name .

A little Strength , a little Faith will hold to Christ , will not give up Christ . I say not , but Gods people may fall , and in some respect forsake Christ , as Peter did . But this may arise from the violence of temptation ; the strength of corruption , which over-powers Faith . It is ( as said ) of the Nature of Faith , to cleave to Christ .

Well then ( to conclude with a word to them that are weak ) you that can clear this to your own hearts , that You have Faith , though it bee weak : Bee not yee discouraged : bee not troubled though it bee weak . Consider

1. That the smallest degree of Faith is true ; is saving Faith , as well as the greatest . A sparkle of fire is as true fire as any is in the Element of fire . A drop of water is as true water as any is in the Ocean . So the least grain of Faith is as true Faith , and as saving , as the greatest Faith in the World .

2. Though it bee weak : yet it is a growing Faith . As all the works : so all the Graces of God begin in weakness . The tallest Cedar was at first but a sprig . The strongest Oak at first was an Acorn . The greatest fire at first was a spark : so the greatest measure of Faith at the first was but as a little seed . It had a beginning .

Those things God intended not for growth , hee made perfect at first ; as the Sun , the Moon , &c. But those hee intended for growth , hee at first makes imperfect ; as Men , Beasts , Plants , &c.

Christ compares Faith to a grain of Mustard-seed . Not to a stone , but to a seed . Stones are not capable of growth , but seeds are . Hee compares it to a Mustard-seed : which , though it bee the least of seeds , yet grows up highest . And such a seed is thy Faith . Though it bee small , though weak ; bee not discouraged ; the Mustard-seed will grow .

3. The weakest Faith doth give the Soul Union with the strong Redeemer ; as well as the strongest . The smallest measure of Faith , if never so little , if it bring but the soul over to Christ , it ingrafts thee into him , as well as the stronger ; makes thee a Member of this Body ; a Branch in this Vine .

4. The weakest measure of Faith gives thee Communion with Christ , as well as the strongest .

Wee know the least bud draws sap from the Root as well as the greatest bough : so the weakest measure of Faith , doth as truly ingraft thee into Christ ; and by that draw life from Christ , as well as the strongest . The weakest Faith hath communion with the Merits and Blood of Christ , as well as the strongest : hath communion with the Spirit of Christ , the Graces of Christ , as well as the strongest .

Though thou art weak , Christ is strong . His strength is thine , as well as the strongest . Thou art impure , Christ is pure . His Purity is thine as well as others . Thou art ignorant , Christ is wise . His wisdome is thine . Thus the soul hath a communion with Christ , in all his Graces .

The least Faith marries the soul to Christ . And where there is this union , there is a communion also with all of Christ .

The least Faith ingrafts into Christ ; and being once ingrafted , the soul draws sappe and spiritual life , sense and motion from Christ .

5. Aequè licet non aequaliter . The weakest Faith hath as equal share in Gods Love as the strongest . Wee are beloved in Christ . And the least measure of Faith makes us members of Christ . The least Faith hath equal right to the Promises , as the strongest . And therefore let not our souls bee troubled , discouraged for weakness .

There is difference betwixt Want , and Weakness ; canst thou clear this to thy soul , That thou hast Faith , though it bee a weak Faith ? Yet therein rejoyce and bee comforted .

The least Faith sets as wide a difference between thee and unbeleevers , as is between Heaven and Hell . And therefore study to bee thankful for the least degree of Faith ; if it bee true Faith . Do not so much look , as to over-look . So look for more , as to over-look what thou hast received . Neglect not that Comfort your present Faith affords , by reaching after more .

Now having thus laid down the Evidences of a weak Faith , wee shall now proceed to lay down the Evidences of a strong Faith . Now where there is a strong Faith , there is

1. An high prizing of Christ ( which yet a weak Faith partakes of , ) 1 Pet. 2.7 . — Unto you that beleeve , hee is precious . The soul doth rate and value Christ above all the Comforts and contentments , Riches , and Happiness in Heaven , and Earth . Thus you see David , Psal. 73. — Whom have I in Heaven but thee ? and there is none in the Earth that I esteem in comparison of thee . Though hee esteemed of other things , yet Christ was the first figure . The estimate which his soul set on Christ , did infinitly exceed the rate which hee set upon any thing besides Christ . As Paul said — They were all but drosse and dung , in comparison with Christ . The most excellent things were loss and vile in respect of Christ .

There are two things which make Christ precious to a man .

1. The Knowledge of Christ . 2. The Apprehension of our Interest in him .

1. The Knowledge of Christ , and that 1. Of the Want of Christ . 2. Of the Worth of Christ .

1. The Want of Christ . When the soul apprehends the Necessity of Christ , in respect of Pardon , Purging , Grace , Glory . When the soul sees hee is under the guilt of sin , and stands in need of Christ for Justification : Hee is under the filth of sin , and stands in need of Christ for Sanctification . Hee is under the power of sin , and stands in need of Christ , for the subduing and mortification of sin . His person and performances are unclean and filthy , and stands in need of Christ , to wash and sprinkle him : This makes Christ precious ; sets a rate upon Christ .

2. The Knowledge of the Worth of Christ . It is not the worth of things , that makes things precious to us : but our Knowledge of the worth of them .

What is it that doth commend the Jewel to the Lapidary : but his knowledge of the worth of it . By others , that know it not , it is not valued nor esteemed . So that which doth commend Christ , the worth and preciousness of Christ to the soul , it is this , our Knowledge of the Worth of Christ . By others , who know him not , hee is a disallowed stone , not worth the owning , 1 Pet. 2.8 .

2. The second thing which doth commend Christ to a soul , is The Apprehension of the souls Interest in him . When the soul can look upon Christ , as his own , then hee esteems him ; when hee knows hee hath a Propriety in Christ , a part in Christ .

Now a strong Belee●●r , hee

1. Knows the Want of Ch●ist . Hee sees hee cannot live without Christ . The more Faith , the more apprehension and sense of our wants .

2. Knows and sees the worth of Christ . Hee sees those excellencies and beauties in him , which to others lye hid , and are not discovered . To others hee is an Orient Pearl in an heap of Sand : a Mine of Gold covered over with rubbish and earth . They are not able to behold his beauties .

2. Hee sees and apprehends his own interest in him . And this makes the soul to prize him . Hee can say , Christ is mine . His Righteousness mine , to justifie mee : His Holiness mine , to Sanctifie mee : His Sufferings mine , to save mee . And upon this there ariseth an high prizing of Christ .

Quest. But you will say . Doth not every man prize Christ ? who doth not value and esteem of Christ ?

Ans. You may say , you do so . But there 's no such matter . If Christ were precious in thy eyes , then

1. Thou wouldst not care what pains thou tookest for the compassing of Christ . You see a worldly man , to whom the World is precious , what pains hee takes for the attaining of the things of the World , Eccles. 4.8 . the like and greater pains wouldest thou take for the things of Christ , if hee were to thee alike precious .

2. Thou wouldest not care what thou partest withall for the compassing of Christ . Thou wouldest count Christ thy greatest gain , and all loss in comparison of him , Phil. 3.7 , 8. Hee is not valued at all , it hee bee not valued above all .

3. Were Christ precious to thee , thou wouldest never think thy self to have enough of Christ . Drink , yea drink abundantly , O Beloved ! Cant. 5. the more the soul tastes and drinks , the more it thirsts , till it drink it new in the Kingdome of Heaven .

Thus , where Christ is precious , there would bee actions sutable to that rate and esteem , the soul sets on him .

Now , when you will take no pains for the getting of Christ ; when you will part with nothing for the keeping of Christ ; when you will not heap up in most abundance whatever Christ is to others , write upon it , to you it is not precious .

4. Where Christ is precious indeed , all of Christ is precious . Hee is not only precious in his Person , in his Natures , in his Benefits : but all of Christ is precious .

Christ in his Holiness , Christ in his Lawes , Christ in his Government , Christ in his Truth . The soul looks upon all these as prizes of Christ . Hee who prizeth of Christ , doth prize of all these .

As wee say of Faith ; It doth not eligere Objectum ; it doth not chuse its Object ; single out what it will beleeve , and what it will not beleeve ; but beleeves all , that God saith : So I may say of this prizing of Christ . True prizing of Christ doth not single out its Object . Thus much of Christ I will prize , and thus much not : But there is a full prizing of all Christ . Christ in his Holiness , Lawes , Government , Truth , All.

All which are parts of Christ ; and are all to bee prized , if ever you would clear this , that you prize of Christ truly .

And without question , Gods people have seen so much Beauty in the Laws , Government and Holiness of Christ , that they have lost all , rather than they would lose their Obedience . And it was said of Christ . Vitam perdidit , ne Obedientiam perderet : Hee lost his Life , rather than hee would lose his Obedience : so may it bee said of them , They have taken up naked Obedience with the losse of all . They have seen so much beauty in a Truth , that they have hazarded and lost all , rather than they would lose a Truth . They have made this brave adventure , to lose themselves , to save a Truth ; as you see in Queen Maries dayes , in point of Transubstantiation .

In these particulars a weak Faith shareth stakes with a strong : But for what is more peculiar to a strong Faith .

1. Strong in Faith , and strong in Grace . According to the proportion of Faith , such is the measure of all Gods Graces in us . As weak in Faith , weak in Grace . So strong in Faith , strong in Grace . So much Faith , so much Love , so much Hope , so much Patience ; so much Humility . Wee will single out some .

1. Strong in Faith , and strong in Affection and Love to Christ .

There are two things which make the soul to love Christ .

1. The discovery of the Beauties , and excellencies of Christ .

2. The Apprehension the soul hath in the interest it hath in this Christ .

Now both these are in a strong Faith .

1. There is a full discovery of the Beauties and Excellencies of Christ . The Beauties of his Person , the Beauties of his Nature , &c. And that in a larger measure , than is made known to a weak Beleever .

A weak Faith sees the Excellencies of Christ in puncto : in a narrow room : as wee see the World in a Map : But a strong Faith it sees all the Excellencies of Christ , in circumferentiâ : Hee sees a larger , and fuller draught , hath a fuller discovery of it to his soul .

And who can see it , but hee must needs love him , who is all lovely ; who hath all Beauties ?

That Eye of Faith , which beholds the Beauties and Excellencies of Christ , will bee a Burning-Glass to the heart , to set the heart on fire , and kindle strong affections there .

2. There is ( in a strong Faith ) a strong apprehension of the souls interest in Christ . That Christ is his , and hee is Christs : His Blood and Merits his , for Pardon , for Justification : His Grace and Holinesse his , for Sanctification : His Wisdome ▪ his , for Direction ; And therefore the soul must needs love him .

Propriety wee see in things makes us love them . Wee love our own Husbands , our own Wives , our own Children . The ground is this ; the propriety wee have in them .

So when the soul once sees Christ made over to him ; that hee hath a propriety in him , an interest in him ; needs must the soul love him .

So you see then ; where there is a strong Faith , there is a strong Affection to Christ , strong Love to Christ : Such a love as no duty is too hard to undertake for Christ , no task too great to pose his love to Christ .

It was said of Jacob , that hee indured many years servitude for Rachel : yet hee thought the time short , all was nothing , because hee loved her . So all wee can do for Christ , all will bee nothing , if wee once love him .

Nay ; not only all wee can do ; but all wee can suffer will bee nothing to the soul that loves him . — Love is as strong as Death . You see it in the Apostles , They counted not their lives too dear to give to death , for the Love of Christ .

It is not the Bloud which is in the veins , the spirits , which are in the arteries , the Life , in the Body , which will be too dear .

There is a kinde of unquenchablenesse in Love , like the stone in Thracia , which burns in the Water . — Much Water cannot quench Love .

1. Much Afflictions from God cannot quench our Affections to God . As all our dealings to God doth not alter Gods affections to us : so all Gods dealings to us , will not alter our affections to God — Si diligis , Domine , fac quicquid vis , was the speech of Calvin : Lord , if thou love mee , do what thou wilt . And Jobs — Though thou kill mee ; yet I will still trust in thee . And the Church professeth the like , Psal. 44.17 , 18 , 19. — All this is come upon us , yet do wee not forget thee , nor have wee dealt falsely in thy Covenant . Our heart is not turned back ; nor have our steps gone out of thy paths : Though thou hast sore broken us in the place of Dragons , and covered us with the shadow of death , &c.

2. Much afflictions for God shall not cool our affections to God . Wee shall bee ready to go through a Sea , through a Wildernesse , through the sharpest incounters for Christ . Nothing shall pose a strong Beleever .

When once the soul is perswaded of the Love of God by Faith , then there follows abundance of love to God again , 1 John 4. from 15. to 19. — Whosoever confesseth that Jesus is the Son of God , in him dwelleth God , and hee in God . And wee have known and beleeved the Love that God hath to us . God is Love ; and hee that dwelleth in love , dwelleth in God , and God in him . &c. wee love him , because hee loved us first . And that of Mary . — Much was forgiven her , and therefore shee loved much .

Whiles a man looks upon God as an enemy , who hates him ; hee can never love him ; But , when once the soul by Faith doth apprehend Gods love to him ; then doth the soul love God again . The love of God begets love in the soul to God . Amor Dei amorem animae parit . No mans heart is warmed with the sense of Gods love , but it is inflamed with love to God again .

As the Sun beams shining upon a Glasse , begets a reflection of the Beams upon the Wall : So the Love of God shed abroad in our hearts , breeds a reflection of love back again to God .

2. Strong in Faith , and strong in Hope , and expectations of the thing beleeved : which is that which holds up our head , and keeps the soul from sinking , in the midst of all these worldly troubles .

3. Strong Faith , and strong Patience . A strong Faith will bear strong Afflictions , with strong Patience . Faith doth strengthen a mans shoulders to bear evils and troubles with Patience .

A weak Tree is blown down with that which moves not a stronger Tree . Weak shoulders sink under that burden , which a strong one will bear away . So a weak Faith would sink with that tryal , which a strong Faith is able to undergo , with strength of Patience . And therefore it is Gods goodnesse still to proportion the Tryal to the strength .

A strong Faith can receive a mercy and bee thankful ; and can render a mercy , and bee patient .

A strong Faith can injoy a blessing , and bee chearful ; and can lose it , and bee contented .

Hence saith Paul . — I have learned in all estates , therewith to bee content . I know how to abound , and how to suffer want , &c. Hee was a man strong in Faith .

And the ground of all is this , because a strong Faith having dear evidence and apprehensions that God is a Father , doth conclude that all his dealings are for good . — All things shall work together for good , to them that love God . And hee hath said , — Hee will never depart from us , from doing us good .

Faith , like the Philosophers stone , turns all into Gold ; sees all Gods dealings to bee for good .

If God then afflict a man ; why , will Faith say , It 's for good . I have need of such Afflictions , to work out such a strong corruption .

Are the Afflictions many ? why , will Faith say , I have need of many Afflictions , because I have many corruptions .

Are they long ? why , I have need of that too : because sin and I are so hardly parted : It is so hard to make a divorce betwixt sin and my soul ; and therefore the afflictions had need to continue long .

Faith sees that God aims at this , to wean us from the World , to win us closer to him , to exercise and increase our Graces , to weaken sin and corruption , to make us more fruitful . Therefore doth hee prune us , that wee might grow more . If a man lop Trees at sometimes , they will wither and dye : but if at other times , they will be made more fruitful . God useth to afflict the wicked at such time . But the Saints , when they may grow the more . Therefore God winnows us , fannes us , to blow away the chaff : Therefore hee puts us as Gold into the fire , that wee may come out much more pure .

Strong Faith , and strong Obedience . Obedience is proportionable to our Faith . The greater the Faith , the more the Obedience . A little Tree , a young Tree may bring forth good fruit , as well as a greater : but not in equal quantity to the greater : so hee that hath the least degree of true Faith , lives a godly life , brings forth some fruits of Obedience : but they are not so plentiful in good works , as those , whose Faith is come to an higher degree .

Weak Faith doth obey ; and this Obedience is a willing , a chearful , a fruitful , a constant , an universal Obedience , both , 1. In respect of the Subject ; The whole Man ; and 2. In respect of the Object ; The whole Law .

There is a willing yeelding of the soul up to God , to walk in every way of God . As David , Lord , I am thine ; or as the Prophet Isaiah . — One shall say , I am the Lords . Otherwise it were not true Obedience .

But they are not able to act so much as the stronger . They are as large in desires , in affections to obey : but not in expressions of Obedience .

But the stronger the Faith , the stronger is the Obedience , the stronger the Will , the stronger the Affections , and the spirit in his Obedience .

A Child may do actions as well as a Man ; but not with that strength , as a man doth them : hee cannot do them so strongly , so vigorously .

A weak Beleever may pray , hear , &c. but not pray so strongly , so powerfully ; as others , who have more Faith .

So that you see , where there is strong Faith , there is strong Obedience . A strong Faith will follow God fully in every way . In losing waies , as well as in gaining waies : In suffering waies , as well as in doing waies : In discountenanced waies , as well as in such as the World doth countenance : In strait waies , as well as in broad waies : in rugged waies , as well as in plain smooth waies : In difficult , as well as in easie waies .

You see this in Abraham concerning the sacrificing of his son : In which act hee might seem to disobey in his Obedience : And the dutiful yeelding to it , might seem to contradict duty .

There seemed not only Nature and reason to cry down this act of Obedience : but even the word too .

The yeelding of Obedience did seem to justle against the Precept of Obedience . Yet you see , hee obeyed God . It is said — By Faith Abraham obeyed God . By Faith indeed . It was a strong Faith .

That strong Faith that beleeved hee should have a Son , did now obey God , in offering of his Son . Strong Obedience proceeded from his strong Faith . Strong Faith produceth strong Obedience .

1. Strong for Active , 2. Strong for Passive Obedience .

The same Faith doth supply the soul with Active strength , for doing duties : and with Passive strength for suffering duties .

1. A strong Faith is strong to bear Reproaches for Christ . As Moses , Hee esteemed the Reproach of Christ greater riches than the Treasures of Egypt , Heb. 11.26 . And Paul — Therefore wee labour , and suffer Reproach , because wee trust in the living God , 1 Tim. 4.10 .

2. A strong Faith is strong to bear losses for Christ . As they , Heb. 10.34 . Who took joyfully the spoiling of their goods : as if the enemy had done them a great courtesie .

A strong Faith is strong to bear Persecutions , Scourges , Death it self for Christ . You see what the Apostles indured , what Stephen indured . Why , saith the Text — Hee was a man full of Faith , Act. 5.8 . Strong Faith did inable them to suffer , and bear , and to go through difficulties , prisons , persecutions , scourgings , &c. for Christ .

A strong Beleever doth rejoyce if hee can hold up God ( as it were ) though himself bee down : if hee can raise up Gods Glory , though it bee by the ruine of himself : save his honour , by losse of himself .

What Epaminondas said : ( who having resolved concerning his Buckler , either to defend it , or to dye for it ; being wounded to death , brake forth into these words — Num salvus est Clypeus meus ? Is my Buckler safe ? If that bee safe , I am well . ) So the Beleever , in the midst of all his sufferings ; if hee can keep his Buckler safe , hold up God , and his Glory : All is well .

3. A strong Faith will beleeve nothing contrary to his belief . All the temptations of Satan , all the arguments of men shall never bee able to reason him out of his Faith .

A weak Faith is quickly brought to deny his conclusion , to yeeld up the cause : Satan may make a man unsay , what formerly hee hath said . But a strong Faith will hold the conclusion against all Satans sophistry . His Faith hath been gotten up by many invincible experiences ; from Gods behaviour to him , as a Father ; from the souls behaviour to him , as a Child . And all that Satan can do , shall not out-reason his Faith . What a man saith by feeling ; a temptation may make him unsay : but what a man saith by Faith , nothing can make him unsay .

If Satan do assault such a man , and tell him , God doth not love him ; God is not his Father : yet will the soul binde it self to this Mast , and hold his conclusion against all , with the Church , Isa. 63.16 . — Doubtless thou art our Father : thou Lord art our Father , our Redeemer .

Say , Satan takes up arguments from Gods , 1. Inward , Or 2. Outward dealings with us .

1. From his Inward dealings . May bee , a man is in some present Desertion , and wants the clear Evidences , which formerly hee had ; and Satan from thence doth argue , That God is not our God ; hee is not our Father : yet will not a strong Faith bee reasoned out of his Faith .

The soul will yet conclude it , though it cannot clear it , and beleeve it , when it cannot see it . The strong Christian lives by Faith , not by feeling ; and knows God may bee His God , though by sense it bee not discerned , but that God is not his God . You see this , in Psal. 22.1 . — My God! My God! There 's Faith . Why hast thou forsaken mee ! There 's sense . Faith held the conclusion against sense . That God was his God : though sense could not apprehend , but that hee was forsaken of God .

And therefore , when the eye of Sense and Evidence is put out ; yet hee hath the eyes of Faith , to see and beleeve . And — Blessed is the man ( saith our Saviour to Thomas ) who beleeves , and sees not , Joh. 20.29 . A strong Faith will trust God further than hee sees him . Faith is the Evidence of things not seen , Heb. 11.1 . Faith will trust upon the Promise of Mercy , in the want of Sense of Mercy . Our Faith is not begotten by sense and feelings : but by the Promise : and therefore in the want of sense and feelings , the soul may beleeve , Isa. 50.10 . Though a man walk in darkness , and sees no light , yet may hee trust in the Lord , and lean upon his God .

A weak Faith if it want feeling , it is gone , but the strong Faith will — Hope against Hope ; Beleeve against Sense , Reason , and present Evidence , and can say , God is mine ; though it want the present Sense and Evidence of it . It will trust in God a Father , when his dealings seem to argue him an Enemy . Faith will read Love in his angry looks ; and look through the mist of Desertion , and see the affections of a Father , under the expressions of an Enemy . Thus did Job by Faith — Though thou kill mee : yet will I trust in thee . Full well it knows , Though God hide his face , yet hee cannot deny himself .

2. Say hee takes an argument from Gods outward dealings in chastising and afflicting of us , and say ; If God loved thee , hee would not so afflict thee : If God were thy Father , hee would not so chastise thee . However the weak Faith may bee born down with such a temptation as this ; yet the strong Faith is not moved with such a temptation : it is able to retort on Satan ; because God loves mee , therefore hee scourgeth mee , that I might not bee condemned with the World . That I might not love the World , therefore hee suffers the World to frown on mee . That I might bee crucified to the World ; therefore hee suffers mee to bee crucified in the World . Because I am a Child , therefore hee afflicts mee . — Hee scourgeth every Son , whom hee receiveth , Rom. 12.6 , 7 , 8.9 , &c.

God takes liberty to chastise our bodies , to save our souls . And God loves tenderly , when hee corrects severely , Job 5.17 . Pro. 3.11 .

Thus doth a strong Faith hold up the conclusion of Faith against all the Reasonings of Satan against it . Let him produce never so many Evidences to the contrary , yet will hee not bee born down in it . It 's a maxime of Faith ; hee will hold to against all opposition whatsoever .

You see it was thus in Job . — When God had taken away his goods ; when his hand was upon his body , and upon his spirit too , not only withdrawing himself from him ; but positively inflicting of his displeasure upon his soul : yet all that Satan could do by himself , all that hee could do by his friends , who joyned with Satan in the battel , could not make him unsay , what his heart and the Spirit of God had so often said ; nothing shall make him to eat his own words . Nothing shall cause him to deny his integrity . The root of the matter was still in him : and hee will live and dye with this in his heart ; with this in his mouth ; that notwithstanding all this ; God is his God , God is his Father : his heart hath been sincere before him . And this was a strong Faith that would bee thus resolute in beleeving , when hee had so much reason on the other side to bear him down .

4. A strong Faith will trust in God in difficulties ; in difficult cases ; in exigents . Here is the tryal of Trust . It will trust in God , 1. With small means . 2. Without means . 3. Against means .

1. With small means . Strong Beleevers know full well , bee the means never so small ; if God bid them to bee effectual , they shall do the work . As Jeremy was drawn out of the Dungeon with old rotten Raggs : so God can make use of weak and contemptible means , to effect his own purposes , to draw thee out of the Dungeon of affliction .

Faith knows God can help with few , as well as with many ; with a small hand , as well as with a great ; all is one to him . It was that that Asa said to God , when Zera the Ethyopian came against him , with such a great hoast , that hee seemed to bee but a Centry in the midst of a large circumference , 2 Chron. 14.11 . — Lord , it is nothing with thee to help with many , or with few . Help us , Lord ; for wee trust upon thee ; and in thy name wee go out against this great multitude , And the day was theirs . But in another hee was overthrown , when the difficulty was less ; because hee trusted not on the Lord . The like wee read of Jehoshaphat , 2 Chron. 20.1 , 2 , 3 , 4. and many others .

2. Strong Faith will trust in God without means .

Zeph. 3.12 . — I will leave in the midst of thee , an afflicted and poor people ( a people stripped of all means ) and they shall trust in the name of the Lord . So 2 Cor. 1.10 , 11. — Wee had the sentence of death in our selves : wee saw no help , no means , and all this was — That wee should not trust in our selves , but in God , which raiseth the dead , 1 Tim. 5.5 . — Shee that is a Widdow in deed , and desolate , Trusts in God , &c.

Thus you see strong Faith will trust in God , in the absence of means , when all means are wanting . It knows , God is able to do his purpose without , as well as with means . A strong Faith makes God all its confidence . And therefore when all means fail , when all props are taken away : yet confidence is not .

Unbelief will trust God no further than it sees means to bring about the thing it desires .

You see the unbeleeving Noble Man , when the Prophet Elisha told him in that great famine , that the next day there should bee such great plenty . What! saith hee , If God could open the windows of Heaven , how could this bee ? Though there were a famine on earth , hee had no reason to think there was a dearth in Heaven : God was able to do it ; his hand was not shortened . But here it was . Hee saw no means whereby this might bee effected ; and therefore hee could not beleeve it .

God may work wonders , and yet in an ordinary way . You see here in this Famine . A wonder it was , that they should have such plenty , in so short a time . And it was too big for the noble mans Faith to beleeve . But yet you see it was a wonder wrought in an ordinary way .

The like you see in the Israelites , Psal. 78.19 , 20. — Can God furnish a Table in the Wilderness ? Indeed hee smote the Rock , and the waters gushed out . But can hee provide flesh for his people also ? One would have thought that the former experience of Gods power should have satisfied them in this : that they that granted the one , could not have denyed the other ; that God was able to do that also . But the former was over , and here was a new strait they were in ; and they saw no means how it should bee effected ; therefore they could not beleeve it .

The like of Ahaz , Isa. 7.11 , 12. God told him that his enemies that were come against him , should not prevail against him : God would fight for him . And that hee might bee certain of this , hee bids him — Ask a sign in Heaven , or in the deep , for the confirmation of his Faith . But saith Ahaz — I will not tempt God . What 's that ? I will provide for my self . I will not trust in the want of means . I should tempt God in so doing .

And many such Ahazes wee have in the World . They think , to trust in God in the absence of means , is to tempt God . What , say they , doth God work wonders , that hee should do this without means ? Why God can do wonders , and yet in an ordinary way .

Thus strong Faith will trust without means . God is not trusted at all , if not trusted alone . If wee take in any thing with God , in our trust , wee trust not God at all , as wee ought .

When men are brought to the lowest strait , they are nearest to the highest God . And then will Faith work best , when it works alone ; and then is God nearest to help , when mans strength is small . Mans extreamity is Gods opportunity .

The ancient Tragedians , when things were brought to that pass ; that they saw no possibility of humane help , they used to bring down some of their Gods . Hence that Proverb . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Not much unlike that Proverb among the Jews . — In the Mount of the Lord it shall bee seen .

3. A strong Faith will trust against means , in the opposition of all means . Such know , that hee that can help without means , can help , if hee please against all means , — Is any thing too hard for the Lord ?

Thus Moses trusted in God . when the Red Sea was before them , the Egyptians behinde them , and the Mountains on each side of them — Fear not , stand still , behold the salvation of the Lord , &c.

Thus David , when the people would have stoned him . The Text saith . David comforted himself in the Lord his God . Thus Daniel , and the Three Children . Abraham also both in the receiving and offering of his Son Isaac .

5. Strong Faith is accompanied 1. With much Peace . 2. With much Joy .

1. With much Peace . Strong Faith lives in the upper Region above all storms . There 's much variety of weather here below ; now calms , now storms : but if a man were above , there 's a continual serenity , and clearness . Strong Faith lives in Heaven above all storms ; and therefore there 's nothing but calmness and quiet , Rom. 5.1 . — Being justified by Faith , wee have Peace with God , Isa. 26.3 . — Thou wilt preserve him in perfect Peace , whose mind is stated on thee , Rom. 15.13 . — The God of all Consolation , fill you with all Joy and Peace in beleeving .

Such a man , hee hath Peace above him . Peace with God . Hee hath Peace within him ; a peaceable conscience ; not a dead Peace , a sleepiness of Conscience ; like unto the calmness of the dead Sea , whose calmness is not of Nature , but from a curse : But a sound Peace , a spiritual Peace , a Peace after War , a Peace joyned with War , and Conflict ; the surest Peace of all .

2. With much Joy . So much Faith , so much Joy , Rom. 15.13 . — 1 Pet. 1.8 . In whom beleeving , yee rejoyce with Joy unspeakable , and full of Gl●ry . There 's attending a strong Faith , a full Joy , an Harvest-Joy : Such a Joy as will hold out in troubles ; Joy that 's Persecution-Proof , Prison-Proof , Tribulation-Proof , Rom. 5.3 . — Wee joy in Tribulations . Other men may joy in Prosperity , in Abundance : But this is a Joy that out-lasts Riches , out-lasts Comforts ; a Joy which nothing can quench .

6. Strong Faith will subdue strong corruptions ; strong sins , strong lusts ; those Sons of Zerviah , that are too hard for us .

Faith makes use of Sin-subduing Promises : of a Sin-subduing Christ . And the more Faith , the more Strength is conveyed from Christ to us .

Faith sets the Power of Christ against the power of lust : the strength of Christ against the strength of corruption ; who is able to subdue all things unto himself , and to conquer the most untamed corruptions .

7. Strong Faith will overcome strong Temptations . Temptations from the World , Temptations from Satan . Strong Faith subdues , where weak Faith is blown down with every blast of Temptation , not being able to stand out against the assaults of Satan .

Strong Faith overcomes the allurements and threats of the World : it overcomes all . This is our victory , whereby wee overcome the World , even our Faith .

8. Strong Faith overcomes strong doubts ; answers strong Objections in the soul . Such doubts and objections move not them , that are ready to overwhelm a weak Faith . It will flye away with such twigs as will hinder the flight of weaker Christians .

There are doubts in the best Beleevers . So long as there is flesh , Fides non omnem dubitationem expellit , sed vincet . so long there will bee doubts : but strong Beleevers are not overcome with doubts ; but will overcome doubts . Though Faith doth not expel , yet it conquers doubts , Rom. 4.20 . — Abraham staggered not through unbelief ; but being strong in Faith , gave Glory to God . That is , though there might bee some doubts , yet they prevailed not to the staggering of his Faith . His Faith overcame his doubtings . A weaker Faith is full of doubts , making the soul like a pare of Ballances , the scales whereof are wavering sometimes this way , sometimes that . The mind hath now its assenting , and by and by its dissenting : Now it saith , God is my God . Christ is my Christ ; and anon it fears , Christ is not his . God is not his . Now it hopes its sins are pardoned , anon it fears ; its sins are not pardoned .

Now the soul thrusts out for Comfort ; and by and by draws back with discouragement . On this side it sees ground why it should beleeve it shall bee saved : yet on the other side sees ground , whereby to fear it shall bee damned .

But a strong Faith overcomes all these doubts : having strong perswasions of its interest in Christ . It saith , Christ is mine : and nothing shall make it unsay , Christ is not mine . It is able to answer all .

9. Strong Faith , and strong Prayers .

1. Strong to wrestle with God . 2. Strong to prevail with God .

1. Such are strong to wrestle with God . Faith doth furnish a man with a deep sense of his wants ; with strong affections , with strong Promises to wrestle with God , to have those wants supplied . Jacobs Prayer was called a wrestling with God . It was a wrestling-prayer , such an one as proceeded from a strong Faith ; as you may read in the story , Gen. 32.24 . to the 30. where hee incounters God , with Gods own strength ; the strength of his Promise , the strength of his Covenant . — O God of my Fathers , Abraham , Isaac : Thou hast said , thou wilt bless mee ; thou badst mee return into my own Country , and thou wouldest deal well with mee . Deliver mee now , then I beseech thee , from the hand of my Brother , &c.

Moses Prayer was a wrestling-Prayer , Exod. 32.10 . to the 16. where hee was so strong as to stop the proceedings of God , against a rebellious people : insomuch that God bids him — let mee alone . It was a Beleeving-Prayer .

So may it bee said of Hezekiahs Prayer , Daniels Prayer : They were wrestling-Prayers , strong-Prayers .

I will instance but in one . The Woman of Canaan , Mat. 15.22 . to the 28. where you see how shee wrestled with Christ . Her case was doubtfull for a long time ; shee went through great temptations : shee is reported to bee a Woman great in Faith .

1. There was Tentatio Taciturnitatis . There was the tryal of silence . Shee prayes , and Christ answers her not a word . Here was a great tryal ; when God shall hide himself in a Cloud , and not answer her prayers .

2. There was Tentatio Particularitatis : first nothing , then worse than nothing , vers. 24. — I am not sent , but to the lost sheep of the house of Israel . As if hee had said , — Thou dost not belong to the election of Grace : thou art not in Covenant : I came only to mine own ; not to thee : therefore I will not help thee .

3. There was Tentatio Indignitatis . The tryal of Indignity , vers. 26. — It is not meet to take the Childrens bread , and cast it unto Dogs .

Yet see the strength of her Faith , how it inabled her to out-wrestle these temptations ; how it inabled her to follow God . — True Lord ; but yet the Dogs may eat the crumbs . Bee it , that I am but a Dog ; yet thy Dog . And if thou wilt not give mee leave to eat of Childrens morsels : deny mee not Childrens crumbs , such as fall from their Table ; such as they have no need of .

Thus you see , strong Faith produces strong Prayers ; strong to wrestle with God himself .

2. Strong to prevail with God . They are not only wrestling , but prevailing-Prayers .

Jacob wrestled ; and Jacob prevailed : Moses wrestled ; and Moses prevailed . David wrestled , and hee prevailed : The Woman of Canaan wrestled ; and shee prevailed , vers. 28. — Oh Woman ! great is thy Faith : Bee it unto thee , even as thou wilt . So the Church for Peter : and they brake open the Prison doors , and set him free .

They are called availing Prayers , Jam. 5.19 . — The effectual fervent Prayer of a Righteous man availeth much . Thus strong Faith hath strong Prayers .

And let mee adde this more .

A strong Faith doth not only make strong Prayers : But a strong Faith can take 1. Long Delaies , 2. Strong Denyals , well at Gods hand .

1. A strong Faith can take long Delaies well at Gods hand . — Hee that beleeves , makes not haste . Such a man can wait upon Gods time , for the bestowing of a Mercy . Such a man knows that God hath a fulness of time to bestow mercy in .

And as it was said of the sending of Christ ( that universal Mercy , that summum genus of Mercy ) when the fulness of time was come , God sent his Son : So when the fulness of time is come , God will send us our desires ; bestow the Mercy . And therefore hee can wait .

A weak Faith is quickly worn out , it cannot wait ; if God come not presently , it is cast down , and can wait no longer . You see this in the Two Disciples going to Emmaus . — Wee hoped that this should have been hee that should have delivered Israel ; but hee is dead : and this is the third day . They might have waited a little longer ; they were too quick and hasty : what though the third was come , it was not yet expired : great things might have been done yet before night . But weak Faith is impatient of delayes . — This evil proceedeth from the Lord : shall I wait on him any longer ? was the voice of that wicked King , 2 King . 6.33 . — Every vision faileth , Ezek. 12.22 . so they , and too often many better than they .

But now a strong Faith will hold out in delaies ; yea , and pray more earnestly . As you see David did : who though — his Eyes failed , his Flesh failed , though his Heart failed , yet hee renewed his supplication from day to day . The like in Daniel ; in the Woman of Canaan ; in Hannah ; and in the Blind man , hee was blamed for his importunity ; and was yet the more importunate .

Such a man knows , that hee who hath any thing from God must continue in Prayer . Jacob , all night . David , day and night . Jonah , three dayes and nights . Daniel , one and twenty dayes and nights . Moses , forty dayes , and forty nights . God often defers his people , to inhance , and raise up the price of mercy , to make them more fit for mercy , more thankfull for mercy . And therefore hee can wait .

2. Strong Faith cannot only take long delaies ; But denyals well . It can submit to denials , as well as to grants . You see it in David . Hee had strong desires for the continuance of the life of his Child . God denyed it . See how calm , how submissive hee was , in the denyal ; insomuch that hee was a wonder to all his servants .

A weak Faith doth faint and is discouraged at the denyals of requests . It cannot tell how to take a denyal of God : but a strong Faith can take denyals as well as grants .

A strong Faith is clear in this , that God is a Father , and therefore his denyals are in mercy : all is for good : hee knows , if God hear him not according to his will , Etsi non ad voluntatem , tamen ad sanitatem . yet according to his good .

A strong Faith submits to Gods wisdome , and Gods will , who is the only Wise . Wee may desire a thing at Gods hand , and in our wisdome may judge it to bee good : But God in his Wisdome , who knows the issue of things , sees it will bee for our hurt ; and therefore denies it . And Faith submits to his wisdome , and follows him ; as a blinde man his guide .

Wee may ask some things too earnestly , which are more profitably denyed , then granted . As Solomon said of Adonijahs request , so I may say of many of ours : Wee ask our lives , wee desire our Bane , such things as would hurt us , and undo us . And are not those things mercifully denyed , which without hurt cannot bee granted ? This is to cross us with a Mercy . A child desires a knife of the Father , The Child sees no hurt in it : but the Father doth . And shall wee not then submit to the Wisdome of our Father ?

A man may desire this evil to bee taken away ; this cross , this affliction to bee removed ; this temptation , this corruption to bee taken away . God denies it , seeing it best for a man to bee exercised with them . And Faith will submit .

Again , a man desires this outward mercy ; it may bee Riches , may bee Honours , the great things of the World : And thinks ( it may bee ) if God did raise him , hee would raise God : if God would make him great , hee would make God great .

But now God denies this . God sees it is better that thou want them , than injoy them . And Faith submits to Gods Wisdome , Voluntas Dei optima ; & si optima , optima vult . and to Gods Will in it . Gods Will is his will : and saith , Not my will , but thy will bee done . Gods will is the best , and being best , wills what is the Best both for his own glory , and our good .

Again ; thou desirest some spiritual mercy from God . Perhaps thou desirest Perfection of Grace in this life : and God sees it is better that corruptions should dwell in thee , as the Lees among the Wine , to keep the Wine sweet , to humble thee ; or that they might bee as pricks in thy eyes , and goads in thy sides , to make thee more forward and fervent in holy performances .

Perhaps thou desirest a great deal of Knowledge with Saul , to bee higher by the head and shoulders , than thy fellow Christians : Or with David , to bee wiser than thy Teachers : God denies it ; and Faith takes the denyal : knowing all is for the best . It may bee , it might beget pride ; this would puff up ; it would bee too great a sail for so smal a Boat ; and rather over-turn thee , than set thee forward .

Perhaps thou desirest to injoy the continual light of Gods countenance ; to bee like the Island of Rhodes , in perpetuo Sole : in continual Sun-shine . But God denies it , thou art sometimes in the valley of tears , as well as sometimes in the Mountain of Joy . Thou hast cloudy and clear dayes , calmy and stormy seasons . And Faith submits to this denyal . It sees all is for the best . That wee should not have our Heaven upon Earth . This might occ●sion spiritual Pride , as you see in Paul . It might occasion a common esteem of so great a mercy . And therefore submits .

Thus you see how a strong Faith is strong in Prayers , can take long delaies , and submit to denyals too from God .

My Brethren ; this is the strength of Faith that can bee so strong in Desires , so patient in Delayes , so submissive in Denyals . Here is strong Faith .

10. Strong Faith hath strong desires to go to Christ by death ; and that Christ should come to him by Judgement .

1. To go to Christ by death . A Beleever hath Vitam in Patientiâ , Mortem in Desiderio : Hee hath Life in Patience , Death in Desire . Life is his Sea , where hee meets with nothing but storms : Death is his Harbour .

Life is his way , his Inne at the best . But Heaven is his Home , There his best Friends are : there his chief businesse lies : there is his abiding-place ; and thither hee desires to go .

A weak Faith is loath to dye : is afraid of death : hee hath not yet gotten his Evidence sealed , his hope in his hand . But when this is done , then with Paul , I desire to bee dissolved . Or with Simeon , when hee had once gotten Christ into his armes — Lord , Now lettest thou thy servant depart in Peace ; for my eyes have seen thy salvation . You hear how David cryes , Psal. 42.1 , 2. As the Hart panteth for the Water-brooks , so panteth my soul after thee , O Lord . My soul thirsteth for God ; when shall I come and appear before God!

2. Strong Faith hath strong desires that Christ would come to Judgement . It is not well contented there should bee a distance betwixt Christ and it . And therefore cryes with the Spouse , Cant. 8.14 . — Make haste , my Beloved . — Why are the Chariots so long in comming ?

Though in another case it bee true , that the Prophet saith , — Hee that beleeves makes not haste : yet in this case , Hee that beleeves most , makes most haste .

Here are but some broken Rings passing betwixt Christ and us , Here is but the contract and espousals made betwixt Christ and the soul . But the day of Judgement is the great solemnization of the marriage . As the espoused Bride longs for the marriage day : so the soul that is espoused to Christ , longs for the consummation of this blessed marriage .

Weak Faith desires the comming of Christ ; but yet would fain bee fitter and readier for him : as the Wife desires the presence of her Husband : but yet would have her house in order , before hee come : so they .

But a strong Faith hath all in readiness , and desires nothing more than a consummation of these daies of sin , and the eternal fruition and injoyment of her best Husband .

Use of Exhort . Wee are now fallen ( at last ) upon the last use ; the Use of Exhortation , wherin I shall exhort you , 1. To get Faith . 2. To exercise Faith . 3. To grow in Faith .

1. Let mee exhort you to labour to get Faith . Let the chief of your pains , and choice of your indeavours bee for the getting of Faith . It is a thing to bee lamented , how men do labour and toil for earthly things , and how they neglect Heavenly . Oh! That men should rise up early , and go to bed late ; and eat the bread of carefulness , for the compassing of earthly things ! But in the mean time , the things of Heaven are neglected ! no man labours for them . Faith and Grace are the great druggs of the World ; they lye upon our hands , they will not off ; no man bids mony for them , no man indeavours the compassing of them .

Oh! that men should care for the Body , and neglect the Soul ! feed the Body , and starve the Soul ! cloathe the Body , and the Soul go naked ! That men should labour after other things , and never set themselves to the indeavour and compassing of this one thing necessary ! Shall I urge some motives ?

1. Consider the greatness of this sin of Unbelief . 2. The Necessity of Faith . 3. The Excellency of it .

1. Consider the greatness of the sin of Unbelief . It is such a sin as offers injury and wrong to All-God . It wrongs all the attributes of God . As Faith doth honour all Gods attributes : It is said of Abraham , that — Hee gave glory to God by beleeving , Rom. 4.20 . Hee honoured his Mercy , his Wisdome , his Power , &c. So on the contrary , unbeleif is such a sin , as wrongs all : The Wisdome , Power , Mercy , Truth and Justice of God .

1. You wrong the Wisdome of God : you slight and undervalue the Glorious thoughts of his Wisdome , — Rejecting the Counsel of God against your selves , Luk. 7.30 .

2. You wrong the Mercy and Love of God ; even the most precious thoughts of Mercy , that ever his breast did conceive towards sinful men : the most glorious expression of love : Angels wonder .

3. You wrong the Power of God : you straiten and limit his Power , Psal. 78.41 . — They tempted God , and limited the holy one of Israel in the wilderness , by their Unbelief . So wee read in the Gospel , Mark 6.5 . — Christ could not do any miracles in that place , because of their Unbelief .

4. You wrong his Truth . As — Hee that beleeves hath put to his seal , that God is true ; that his Word is true , his Promise true ; hee will save sinners : so on the contrary , Hee that beleeves not , makes God a Lyar , 1 Joh. 5.10 . Indeed God is true ; and whether wee beleeve , or beleeve not , God is faithful , as the Apostle hath it , 2 Tim. 2.13 .

But inasmuch as in us lies , wee make God untrue , make him a Lyar. Our unbelief doth give God the real lye in all .

And of what a fearful nature then is Unbelief ! God hath promised the pardon of sin , and hath annexed his Oath to his Promise , and his Seal to his Oath : and if wee beleeve not , Uae nobis , si nec juranti Deo credimus . wee make him untrue in his Promise , his Oath , his Covenant , &c.

2. Unbelief is a Mother-sin ; it is a Root-sin ; the summum genus of sin ; such a sin as hath all sins folded up in the bowels of it ; a catholick sin . And therefore the Apostle expresseth sinners of all sorts under this general ( Children of Unbelief ) which is as much as Children of all ungodliness , such as had all sin in them .

Unbelief is the Womb of sin . If you could rip up Unbelief , you shall finde all sin in the bowels of it . There is Pride , Prophaneness , Rebellion , contempt of God , contempt of his Word , hardness of Heart , love of the World , Covetousness ; There is all , all sins lye in the belly of this monster Unbelief .

An unbeleeving man is a proud Person ; an unbeleever is an hard-hearted person : an unbeleeving person is a prophane spirited person , a rebellious man : hee is all .

Unbelief is both the Entertainer , and Maintainer of sin . It is not only the Mother , but the Nurse of sin . Every sin doth suck the dug of Unbelief . It is a sin-succouring , a sin-nourishing sin . Not only the Breeder , but the Feeder of sin . Not only the Begetter , but the Nourisher of sin . It is such a Root as doth nourish and succour all the branches of sin .

There is nothing holds up the Kingdome of sin , but Unbelief . If men would beleeve , the Kingdome of sin would totter and come down . But whiles men beleeve not , the hands of sin are strengthened , the kingdome of sin is held up in us .

Sin goes to Unbelief for protection , and there it hath it . Unbelief will bee a shield to keep off any blow that is given to sin .

Sin goes to Unbelief for security ; and unbelief secures and warrants sin : sin dwelleth where unbelief keeps the house ; sin sits down securely under the shadow of unbelief . Let curse and Hell bee threatned against sin , yet unbelief will secure it . It makes but childes-play of all the threats of God . Sin keeps the house , and unbelief bars the door , and keeps out all that would indanger sin : It will secure it .

Sin goes to unbelief , not only for defence , but for maintenance : and unbelief will maintain sin : it will fetch in provision for lust . It is not only the Entertainer , but the Maintainer of sin . It shall want no morsels : unbelief will furnish it .

3. Unbelief is a soul-killing-sin , a Soul-damning-sin . It is a controversy among many , Whether Negative unbelief damn men .

But wee will not enter on the controversy . For Positive unbelief , of which nature ours is now under the light of the Gospel , It is agreed upon all sides , that this is damning . — Hee that beleeves shall bee saved : but hee that beleeves not , shall bee damned . Mercy it self saith so : Hee that you look to bee saved by , saith it , Mark 16.16 .

Nay , not only damned , but the sorest damnation of all ; the deepest Cellars of Hell , the lowest Vaults of Hell are reserved for such , who are Unbeleevers now under the Gospel . — This is condemnation , ( that is , the sorest condemnation ) That Light is come into the World : ( that a Christ is tendred to you , a Christ is offered to you ) and men love darkness rather than light : yet men will not beleeve , John 3.19 .

There is no fall into Hell , like such an one as is taken at a stumble at Christ : No damnation like that , which is pronounced in the Court of Mercy . An Unbeleever is condemned in the Court of Mercy . And when Mercy it self condemns , as it shews the offence to bee hainous : so it makes the condemnation the more heavy .

As the sowrest Vineger comes from the sweetest Wine , so out of the sweetest Mercy , the sorest condemnation . It will bee ten thousand times easier for those , who are condemned under the Law ; their torments will not bee so heavy , Hell will not bee so hot to them , as to such who are now condemned under the Gospel .

It had been better for you , that you had been born Turks and Heathens , such as never heard of Christ , than Christians , if you live and dye in an unbeleeving condition .

Thus you see , Unbelief is a remediless sin . Such a sin as there is no remedy for it , no plaister for it .

All other sins have a Remedy , and Christ is the Remedy : But unbelief denies the Remedy . There is a plaister for Drunkenness , for Swearing , for Murder , &c. All other sins have a Plaister , and Christ is that Plaister : But Unbelief denies the Plaister .

God gives the Mercy of the Book to all other sins ; if sinned against the Law , and condemned by the Law : yet hee tenders the Mercy of the Book . — Hee that beleeveth shall bee saved . But Unbelief rejects this Mercy : It will not read .

If the Law condemn us , wee are suffered to appeal to the Gospel : If Justice condemn us , wee are suffered to appeal to Mercy . As you see the Publican , who was arraigned , sentenced , and condemned by the Law : But hee appeals to the Court of Mercy . — God bee merciful to mee a sinner . And you see the Sentence took no hold on him .

But now , If Mercy condemn us , if the Gospel condemn us , whither shall wee appeal ? whither shall wee go ? Now it is Mercy that condemns unbeleeving men : they are condemned in the Court of Mercy . Hence one , There is no sin that doth peremptorily , Non filios Diaboli faciunt quaecunque peccata : Filios Diaboli infidelitas facit . ( and Quoad eventum ) damn us , but unbeleeving . There is no sin that doth ( de facto ) bring death , but unbeleeving . Other sins do create a merit of death : but unbelief doth actually bring death upon the soul . While a man beleeves not , hee is under the Covenant of Works ; and there sin doth de facto bring death : it bindes all sin upon the conscience , makes a man to stand out , to answer for his own guilt , bear his own curse ; and therefore it is said , Joh. 3.18 . — Hee that beleeves not , is condemned already : Hee is condemned in all Courts .

1. In the Court of Justice . The Law condemns him . — Cursed is every man that continues not in every thing that is written in the Law , to do the same , Gal. 3.10 .

2. In the Court of Mercy . That condemns him . This is the sentence there — Hee that beleeveth not , shall bee damned , Mark 16.16 .

3. In the Court of Conscience . Hee is self-condemned ; and hath a beginning of the execution .

Thus then you see of what a fearful nature is this sin of unbelief . It is the greatest damning sin now under the Gospel .

2 Motives from the necessity of Faith .

1. In respect of our Persons . 2. In respect of our Performances .

1. Faith is needful , in respect of our Persons . Our Persons are .

1. Under the guilt of sin , of many thousand sins . And without Faith , there is no Justification .

2. Under the power of sin , of lust . And without Faith , no subduing .

3. Under the pollution and filth of sin . And wee had need of Faith for the purifying of our hearts .

So that Faith is needful for the justifying of our Persons , the subduing of our lusts , the purifying of our hearts .

2. Faith is needful , in respect of our Performances . Faith is necessary to every work of a Christian : needful to every Ordinance .

Wee must pray in Faith ; hear in Faith ; receive in Faith ; do all things in Faith . Faith must incorporate it self with every duty . — Whatever is not of Faith , is sin , Rom. 14.23 . Whatever is before Faith is only the issue of a corrupt nature , and of a corrupt conscience ; and therefore it cannot please God , Tit. 1.15 . Rom. 10.14 .

Faith is the salt , which seasons and sweetens every duty . It is the life , and soul of every performance ; without which all are but dead , and stinking works ; and cannot please God . Faith is to duty , as the Soul is to the Body .

When you go to Prayer , you had need of Faith , whereby you may — Cry Abba , Father ; without which Prayer is but the complaint of Nature ; or the cry of a hopeless and desperate heart .

When you go to hear , you had need of Faith , to incorporate it self with the word heard ; without which the word will not profit us : nor the word Promising , nor the word threatning , the one to humble us , the other to raise us , and comfort us .

When you go to receive , you had need of Faith . Hee goes to work without tooles , that goes to any Ordinance without Faith .

You have need of Faith to give you admission into Gods Presence . — Draw neer with a true heart in assurance of Faith , Heb. 10.22 .

You have need of Faith to give you acceptance in the work .

You have need of Faith to procure a blessing , when all is done .

Faith is the great Grace , that is to bee imployed in all the Ordinances of God . This must run through every Ordinance , if you would profit by them . The word must bee mingled with Faith , Prayer with Faith , &c.

Unbelief makes every Ordinance of God unprofitable to us . What is the reason that men hear the Word , and get no more benefit ; but because they beleeve not ? Heb. 4.2 . The Word preached did not profit them , because it was not mingled with Faith in them that heard it .

Do you think the word of Threatning could bee heard , and you not bee humbled , if you did beleeve the Truth of all ? who were able to lift up his head , nay to stand under the threats of the great God of Heaven and Earth , if hee did beleeve ? It is said — The Devils beleeve and tremble , Jam. 2. And had you but as much Faith as they to beleeve the truth of what God threatens against sin , it would make the stoutest sinner of you all to tremble .

And do you think the word Promising , Beseeching , Intreating could bee so unprofitable , if you had Faith to mingle with it , to apply it to your selves ?

It is , because you bring no Faith to the Word , that the Word of God is not a raising , a quickening , a comforting word to your souls : That it is not an inlightening , a convincing , a converting , and a reforming word .

So for the Sacraments . Could these bee so unprofitable ? could you live under them , and get no further victory of lust ? no more increase of Grace , if you did bring and exercise Faith here , to fetch from this treasure opened .

It is necessary to every Ordinance , necessary to your Callings ; necessary to every condition . Wee had need of Faith to go through all the conditions of this life : Through Prosperity , Adversity , Sickness , Health : Losses and Injoyments . As the Apostle said of Patience , the Daughter , so I say of Faith the Mother . — You have need of Faith , that after yee have suffered the Will of God , yee might inherit the Promise , Heb. 10.36 .

If our condition bee prosperous , wee had need of Faith , to see all is for good , and need of Faith , to inable us to make a good use of it .

1. You had need of Faith , to see the Tenor of your injoyments ; That you injoy them , not only out of leave , but out of Love : not only from a general Providence ; but from a particular Promise .

2. You had need of Faith , to see further than your present Estates : to look upon these pence , and farthings as earnests of better things : as something in hand for those things in hope .

3. You had need of Faith , to see the heart of the giver in the gifts ; his Affection , in the expression ; the God of Mercy , in the injoyment of Mercy ; to taste the fountain in the stream .

An unbeleeving man hee is not able to clear this ; Hee may have prosperity in Judgement , and heap up Riches to his own destruction ; All his Wealth may bee but fuel to that fire , to make Hell hotter ; as Oile to kindle the flame of lust , so fuel to increase the fire of torment hereafter .

So if our condition bee troublesome and afflicted , wee had need of Faith to see all is for the best , and need wee had of Faith , to make the best use of it , to humble us , wean us , winne us , &c. Faith can see good in all ; making all good to him , though in themselves never so evil .

3. There are Motives drawn from the excellency of Faith . I shall say no more of it , but what I have already said , and you may read in these several Royalties of Faith already laid down .

The second branch of the Exhortation is to you that have Faith .

Let mee exhort you to exercise your Faith .

1. In matter of Justification under the guilt of sin . Trust in God for Pardon , for Justification . What though thy sins bee never so great , Iniquity , Transgression , and sin ? sins of Nature ? sins of Course ? sins of Custome ? what though they bee bloody and crimson sins ? yet hee can pardon , hee can forgive them .

Thy sins are great : his Mercy is greater . Thy sins are many : His Mercies are more . Thy sins have abounded : His Mercy superabounds . As thou hast been plentiful in sinning ; so hee is in Mercy for pardoning sin , Isa. 1.18 . Though your sins were as crimson , they shall bee made white as Snow : though as red as Scarlet , they shall bee as Wooll , Isa. 55.7 . Let him return to the Lord , and hee will have mercy upon him ; and to our God : for hee will multiply pardons .

Though thy sins have weakened the Law , and made that unable to save thee , or do thee good , Rom. 8 3. yet they have not weakened Christ and Grace . — Christ is able to save to the utmost , even to the utmost of your sins , the utmost of your doubts and fears .

Non datur summum malum . There is neither quality nor quantity of sins , that can pose the fulness of Christ . There is not so much evil in sin , in all thy sins — as there is Mercy in him . — If thou canst beleeve , — all things are possible to the Beleever . They are Christs own words , Mark . 9.23 . It is possible for thy greatest rebellions to pass away as a cloud , and to bee dispelled and scattered , as a mist , if thou canst beleeve . Hee can drown Mountains , as well as Molehils .

2. Trust in him for Sanctification . Christ is full of all Grace and Truth , Joh. 1.14 . hee is able to fill a World of hearts with Grace .

Thou desirest more love , brokenness of heart , sincerity , fruitfulness . Christ is able to afford thee all of all this .

3. Trust in him for mortification of thy lusts and corruptions . Go over to Christ for power to subdue your lusts and unruly corruptions . If ever you would make any happy conquest of lust , by Faith , have recourse to Christ : there you shall have strength against your unruly affections . Christ is as able to cleanse , as to clear , to purge , to subdue , and take down the power of sin , as to take away the guilt of sin .

1. Wee have his Prayer , to subdue and conquer our lusts , to sanctifie our Natures , John 17.17 . — Sanctifie them through thy Truth .

2. Wee have his Promise . — I will subdue your iniquities , Micah 7.19 . — Sin shall no more have dominion over you , Rom. 6.14 .

3. Wee have his Power , who is able to subdue all things to himself , Phil. 3.21 . Hee will trample Satan under our feet .

4. Wee have his office and fidelity to appeal unto ; where wee may complain of our own flesh . Hee undertook it , as a part of his business , to purge and cleanse his people , Tit. 2.14 . Hee came not only to bee a Redeemer , but to bee a Refiner , a Purifier . Hee gave himself for us , to redeem us from all iniquitie , and to cleanse and purifie us , to bee his peculiar people , zealous of good works .

5. Wee have his Merits , as a Sanctuary to fly to ; as to a Laver , as to a Fountain set open to wash us from all sin , filthiness and uncleanness , Zach. 13.1 .

4. Exercise Faith , in case of Difficulties .

1. In case of Temptation . Thou art it may bee in many Temptations , Exercise Trust. Thou knowest who hath conquered Death , Hell ; who hath overcome Principalities and Powers , all the Powers of Darkness ; who hath led captivity captive ; and triumphed over all , on the Cross . Trust therefore in him .

1. For support and strength in the Combat : Hee hath promised , — My Grace shall bee sufficient , 2 Cor. 12.9 . — God is faithful , who will not suffer you to bee tempted above what you are able : But will , with the Temptation give an issue , that wee may bee able to bear it , 1 Cor. 10.13 .

2. Trust in him for deliverance out of it , and victory over it . That hee should conquer the strong man ; and snatch us as brands out of the fire ; and — tread down Satan under our feet , Rom. 16.20 . — Deliver us out of Temptations , 2 Pet. 2.9 . — The Lord kn●ws how to deliver his out of temptations .

5. Exercise Trust in case of Desertions . When God seems to hide himself , or withdraw himself from our souls ; withholding either his quickening , or his comforting Spirit : yet trust still . — You that walk in darknesse and see no light : Trust in the Name of the Lord , and rest upon your God , Isa. 50.10 . Trust in God in the darkest night of Desertion ; cast anchor there , as the Apostle did .

What though the soul were as dark as Hell ? yet God can make it as light as Heaven . That God that caused light to shine out of darkness , can also shine into our dark hearts .

What though there bee nothing within thee , nothing without thee , nothing round about thee , to comfort thee ? yet there is something above thee . Cast anchor in Heaven : there 's an Almighty God , to stay thy soul upon . The Name of the Lord is a sufficient prop , and rock to rest upon in any condition . — The Name of the Lord is a strong Tower ; the Righteous flye to it , and is exalted , Prov. 18.10 . or is in safety

There 's safety in the Tower , when all other sorts and Bulwarks are gone ; when Out-works are taken , and Walls are scaled , there is yet safety in the Tower .

So here : when all Out-works are gone , when all our Evidences seem to bee gone , when nothing appears to comfort us ; yet the Name of the Lord is a strong Tower to flye to , a rock to rest on ; whereupon being exalted , wee are delivered from danger , and set out of gun-shot . Hence wee read the Name of the Lord opposed to all staies and props , which Faith had to rest on , Isa. 50.10 . — Hee that walks in darkness , and hath no light , let him trust in the Name of the Lord , and stay upon his God .

Here is such a bottom for Faith to rest upon , that if Faith should fail , All God would fail with it : His Mercy , His Truth , His Wisdome , His Power , &c.

Let us then cast anchor here , and wait till the time of refreshment come ; wait till all storms and clouds bee blown over — Light is sown for the Righteous , and joy for the upright in heart . But wee must wait with the Husbandman with patience , till the crop bee throughly ripe . Thou must not look for clear day , so soon as thou hast taken shelter : nor a calm so soon as thou hast cast anchor : but there thou must abide , ride at anchor ; wait till the time of Refreshment shall come from the Lord .

Godly security , and apprehension of safety do not ever attend the act of Faith at the heels . To trust is the act of Faith ; and apprehended security is the fruit of beleeving ; and therefore comes not till afterwards .

Here is thy comfort as was said before ; if thou diest whilst thou lyest at anchor , having anchored on this rock , thou dyest in the ship , not in the Sea ; thou dyest in the Covenant , and there is safety , though the storm never cease . Thy condition is safe , and secure , though thou do not yet apprehend the safety and security of it .

Never soul miscarried in a trusting way . There is not one example in the Word ; no not one in the World , where ever man trusted in God , and was ashamed , — Psal. 22.4 , 5. Our Fathers trusted in thee . They trusted , and were delivered . God hath ingaged himself ; hee hath not only set the Sun , and the Moon , and Stars to pawn ; not only Heaven and Earth , but even himself too . Hee hath ingaged his Truth , his Mercy , his Promise , his Wisdome ; and Power , to save and keep them who trust in him .

All Heaven would sink , if that soul that truly leans , and trusts in God should miscarry .

6. In case of outward Calamity ; not only Personal , but National . Other Nations God hath dealt withal , as with Jerusalem , — Hee turned them upside down , as a Dish , and wiped them , 2 King . 21.13 . Indeed wee have injoyed Peace and Plenty : Peace with Plenty , and Plenty with Peace . How many ships deep laden with Mercy hath the stream of the Gospel brought to our shore ? But yet our sins may give us occasion to suspect the water heating for us , Rods are preparing for us , except wee return .

Would you then bee safe in the evil day ? Trust in the Lord. — Hee that trusts in the Lord , Mercy shall compass him about , Psal. 32.10 . Hee shall bee begirt with Mercy ; Mercy shall imbrace him on every side .

As Faith doth compass Mercy : so Mercy compasseth Faith . As the Beleever imbraces Mercy : so Mercy imbraces him : Hee shall bee begirt with Mercy . And not Mercy only , but all Gods attributes are for him .

As whilst a man is an Unbeleever , all God is against him ; All the Power of God , the Wisdome of God , the Justice of God is against him : so if one bee a Beleever , all is for him . Faith makes all God ours ; his Mercy ours , his Power , his Justice , &c. As Jehoshaphat said to Ahab . — I am as thou art , and my people as thy people , 2 Chron. 18.3 . So God to a beleeving soul , all hee is , or hath , is for its use .

Faith doth initiate us into Covenant with God : And there being a Covenant , All God is for us .

Well then , Let this exhort us all to bee resolute and peremptory in beleeving , as Esther . — If I perish , I perish , in a beleeving way .

3. Let this exhort us to grow up in Trust , to grow to Perfection .

There is a Perfection 1. Of Nature . 2. Of Degrees .

All Beleevers have the same Perfection of Faith , for kind : but all have not the same Perfection of degrees . Well then , You have that Perfection in the kind : labour for this Perfection of degrees also . Grow up from trust of Affiance , to the trust of Assurance . Let us not ever bee staggering and doubting : but come to some grounded perswasion of Gods Love ; labour to bee rooted and grounded in love ; labour to work out all doubts and fears , whereby wee dishonour God , wrong our selves .

1. Weakening our Faith . 2. Hindring our growth . 3. Disabling our selves to work . 4. Discouraging our selves in our Christian way . 5. Gratifying Satan .

And let us labour to grow up to higher measures in Beleeving . Many incouragements might bee named .

1. The more thou growest in Faith , the more thou growest in the love and favour of God ; the more thou win'st his Love . There is nothing in the World doth so much win Gods favour , as a great degree of Faith ; Abraham was therefore called the friend of God .

And therefore though thou mayest bee saved with a less degree : yet if thou wouldest grow more in Gods favour , grow more in Faith .

2. The more Faith the more Grace : the more love of God , the more Hope , the more Patience , the more Courage , Obedience , Repentance , Humility .

Thou weak Christian , if thou desirest more brokenness of heart for sin , more love to God , &c. Why the way is to strengthen thy Faith .

3. The more Faith , the more spiritual Comfort ; the more Peace , Joy and consolation . These are the fruits of Faith .

4. The more Faith , the more strength to prevail with God in Prayer .

And therefore let this put you on to labour for the increase of Faith . Grow from Faith to Faith .

In Temporals wee are ready to look above us , who is higher , richer , not below us , who is poorer . But in spirituals wee look below us , not above us ; behind us , not before us ; how many come short of our measure : not how many do out-strip us . And therefore wee content our selves with that wee have . But let us labour to forget all behind , and to presse forward to the mark of the Rich calling of God in Christ Jesus , as the Apostle did . If thy Faith bee true , it is of a growing Nature .

Now to all this I will adde some means .

1. To get Faith . 2. To increase Faith .

1. Means for the begetting of Faith .

1. Labour to keep close to Faith-begetting Ordinances . These are 1. The Word . 2. Prayer .

1. Frequent the powerful and sincere preaching of the word of God ; a Faith-begetting-means . Faith comes by hearing , Rom. 10.17 . True Faith is the Daughter of Mercy . For this end God hath set up this Ordinance in the Church , that it might bee a means for the begetting Faith in the hearts of unbeleeving men . And God doth often in the opening of Scripture , open our understandings , that wee may beleeve , Luk. 24.45 . John 20.31 .

And in the hearing of the Word , keep thy Ear open , to hear what God saith by his Spirit in the Gospel . Faith comes not by mercy of the Law , but of the Gospel .

And in the Gospel , dwell upon Faith-breeding-Promises . Indeed , all the Promises tend to beget Faith : but especially such , wherein the good Will of God , and the Heart of God is discovered : such wherein the freeness and richness of Gods Promises are discovered .

Promises are of two sorts .

1. Either such as are conditional ; granted upon the performance of some duty in us . As such as these . — Beleeve , and thou shalt bee saved . — Repent ; and thy sins shall bee forgiven thee .

2. Or such as are made and performed in meer Mercy ; such wherein God promises to give that condition which hee requires to the Promise .

Wee have not only promises of giving pardon , and remission to the beleeving sinner : but wee have promises of bestowing Faith upon the unbeleeving sinner .

There are some Promises wherein wee are to bring Faith to the Promise . As here — whoever beleeves shall bee saved , And

There are some Promises that wee must go unto for Faith . Some that wee must bring Faith to ; and some that wee must go to for Faith : as those free and absolute Promises — I will take away your stony hearts , and give you hearts of flesh .

And such wherein hee hath said , — Hee will work all our works in us , and for us .

Oh! say some ; If I had but so much Repentance ; so much brokenness of heart ; if but so much love , then I could beleeve . Alas ! wee must not bring our penny to the Promise . We must beleeve , and then all the rest will come in . The way to have a broken heart , is to beleeve , The way to repent , the way to love God .

2. The second Ordinance is Prayer . Though none of this Faith bee in Heaven ; yet all Faith comes from Heaven . — It is the gift of God . And therefore wee are to seek to him for it .

Wee may joyn our selves to Faith-begetting-means ; But it is God that must make the means effectual , for the working of Faith .

It is a grace above the power of man ; and therefore requires the power of God to work it . I say

1. It requires the Power of God . Nay , not only the Power ; but

2. It requires the greatness of his Power . Nay

3. The excess of greatness of his Power . Nay

4. The mightiness of that excess . Yea and

5. The working of all this mighty Power . As the Apostle shews , Ephes. 1.19 . where wee have all those five particulars set down .

And therefore there is need of calling in for all the help of God , all the power of God for the working of it .

It is the hardest thing in the World to cast a man out of himself : to cut a man off his own stock : to throw a man off his own foundation .

And when that is done , it is as hard a work to bring this man over to Christ : to make a man to lye full and flat upon the promise of Grace , for mercy .

And therefore how much need is there of stirring up our hearts ? How much need of calling in for the strength of God by prayer ?

This is the second . Prayer is a fruit of Faith ; and yet prayer is a means for the begetting of Faith . As the Spirit is a fruit of Prayer ; so prayer is a fruit of the Spirit . As you see , Luk. 11.13 . compared with Rom. 8.15 . In the one place the Spirit is said to bee the fruit of Prayer . — Hee will give his Spirit to them that ask him . In the other , Prayer is the fruit of the Spirit . — You have received the Spirit of adoption , whereby you cry abba , Father .

3. Have much to do with Faith-begetting-Company ; Faith-begetting-conference : Where thou shalt hear the discoveries , how God hath wrought Faith in them ; and how God doth work Faith in the hearts of unbeleeving men . — Did not our hearts burn within us , when hee talked with us , by the way ? and when hee opened to us the Scriptures ? said those two Disciples after their conference with Christ , travelling in company together to Emmaus , Luk. 24.32 . The like of Aquilla and Priscilla with Apollo , Act. 18.26 .

4. Dwel much upon , and cherish Faith-begetting-considerations , which are 1. Thoughts of our selves . 2. Thoughts of God .

Thoughts of our emptiness , and thoughts of Gods fulness . Considerations of our own misery , and thoughts of his love and mercy . Omnes post te currimus , audientes , quod nullum spernis peccatorem . Bernard .

Think how God hath dealt with you , and how God hath dealt with other sinners , who have come to him . Such were Manasses , Mary , Paul , — Wee all run after thee , O Lord , seeing thou despisest no sinners . Thou despisedst not the weeping Mary , the begging Canaanite , Et si his peccatoribus veniam d●disti , paratus es & nobis , si modo impetramur . the intreating Publican , the confessing Theef , the Adulterous Woman , the denying Disciple , the persecuting Paul . And if thou refused'st not those , thou wilt not reject mee . If thou pardonedst them , thou wilt pardon mee , if I beleeve in thee .

But in particular , cherish these three thoughts .

1. The consideration of thy own vileness , and emptiness ; thy sin , and misery by reason of sin . And this will drive thee out of thy self .

2. The consideration of the fulness , riches , and al-sufficiency of Christ : who hath all fulness in him ; who is able to save to the utmost : a bottome able to hold up any weight of sin .

3. The consideration of the freeness of Christ , and the Promise . God keeps open house ; invites , intreats ; beseecheth us to beleeve and come in . — Ho! Every one that thirsteth , come yee to the Waters , come buy yee that have no silver , and eat . Come buy Wine and Milk without mony , &c. Isa. 55 1. And — Hee that comes to mee ( saith Christ , Joh. 6.37 . ) I will by no means cast out . — Let him that will come ; whoever hath a mind , let him come . Bee his sins what they will bee for nature , for number , for continuance : yet come and finde acceptance . — Who is a God like unto thee ! That pardonest iniquity , and passest by the transgressions of the Remnant of thy heritage ! Thou reteinest not anger for ever ; for thou delightest to shew mercy , Mic. 7.18 .

There are two things when men are humbled , which keep them off from beleeving , either , 1. A doubt of Gods Power — Lord if thou canst . 2. A doubt of his Will . — Lord , if thou wilt .

1. Some doubt of his Power . Oh! Is God able to pardon such a sinner as I have been ? Can hee pardon so great , so bloudy , so crimson sins ? If they were but such , or such , I should not doubt ▪ But being so great : how can God pardon !

2. Others doubt of his Will. They will bee ready to say . They know there is a fulness of Power in God : hee is able to forgive my sins ; let them bee what they will bee : hee hath a Sea of Mercy , able to drown Mountains as well as Mole-hills . But alas ! I doubt of his Will : whether hee will shew mercy to such a sinner .

And therefore , if ever you would beleeve , you must get an heart convinced of the 1. Fulness and al-sufficiency of Christ to pardon . 2. And of the freeness and willingness of Christ to shew mercy , to such as do beleeve .

Dwell upon such considerations as these are , being means to beget Faith . When men are once convinced of the fulness of God , they will come over to him , if withall they bee fully convinced of their own need .

It is possible for a man to beleeve this fulness in Christ , and yet not bee able to clear his acceptance . Wee read of the Lepers , who seeing nothing but death in their condition , 2 King . 7.3 , 4 , resolved not to stay there , but to go over to the Camp of the Assyrians . — If they save us alive ( say they ) wee shall live : and if they kill us , wee can but dye . And there were many reasons , which might cause them to expect no better , but death from them .

1. They were Jews , and so their enemies .

2. They might bee suspected for Spies .

3. If not : yet they were Lepers , good for no service : such as might infect the whole Camp . Yet seeing their Misery , in want of bread , and knowing that there was bread to bee had : they resolved to adventure .

So , if there were but a through discovery

1. Of our own Misery , a conviction of that .

2. Of the fulness and all-sufficiency of Christ ; it were possible so far to prevail with a man , as to throw himself on Christ ; though hee bee not yet able to clear , whether God will ever accept him .

But when wee take that other consideration in , and do think of the sweetness , and freeness of Gods love and mercy to accept of poor returning sinners : what should then hinder , but the soul should come over , and beleeve in him ? And therefore , if ever thou wouldest have Faith , cherish these thoughts , dwell much upon such considerations as these .

Men say , they would beleeve ; but in the mean time , they never cherish such thoughts and considerations as may beget Faith .

If there bee any thing in the Word which makes against them ; this they will harbor and cherish : they will feed upon the Wormwood , and the Gall : but if there bee any thing to nourish and cherish Faith , this they will suppress .

They have an ear open to hear what the Law , what sin , what Satan saith : but none to hear what God saith in the Promise .

They will promote the Devils cause , his arguments , sharpen his weapons against themselves : But they will silence the pleadings of Gods Spirit in them .

They will look upon the dark side of the Cloud , not the light side . The threatnings of the Law , they will apply , and set on with all their might : But if Promises come they finde no acceptance with them .

They will nourish considerations of their sins , their guilt , their misery , by reason of sin ; and aggravate it to the utmost : but the thoughts of Gods Love , of the freeness of his Mercy , of the promises of pardoning sins , these they reject .

My Brethren ; This is not the way to get Faith . If ever you would beleeve , you must study the freeness of Gods Mercy in Christ ; his willingness to pardon and forgive poor sinners , if they come over to him .

2. The second means for the strengthening of Faith are these .

1. Make use of the Ordinances .

1. The Word . 2. The Sacraments . 3. Prayer .

1. The Word . Wee say : The same way things are begotten , the same way they are nourished . Corpora naturalia , eodem modo , quo generantur , nutriuntur . Faith is begotten by the Word : and Faith is nourished by the Word . It is both the Begetter , and the Nourisher : both the Breeder and the Feeder of Faith , Rom. 15.4 . 1 Joh. 4.

2. The Sacraments , which were instituted and set up for this end , to increase your Faith . God knew hee had to deal with unbeleeving persons ; and therefore hee doth not only give the Promise , his Covenant , and Oath , for the confirmation of us : but to all these hee annexed his Seal , the Sacraments : Mountains upon Mountains , to confirm us .

A man would not desire so much of any honest man , as God hath here condiscended to , for the confirmation of our Faith .

One would have thought his bare word had been enough , considering the Truth , and sufficiency of the Person , that spake it .

But hee hath given his Oath . Nay , but hee rested not there : but his Seal too : The Sacraments . And therefore make use of them .

3. Bee much in Prayer ; that God would strengthen and increase thy Faith . Prayer is the fuel of Faith ; the food of Faith .

A man may as well live without meat , as Faith without Prayer . As the soul lives by Faith : so Faith lives by Prayer . Faith helps Prayer , and Prayer helps Faith again .

As there is a Communion among the Ordinances ; every Ordinance doth help another . The Word helps Prayer , and Prayer helps the Word : So there 's a Communion between Ordinances and Graces . Faith helps Prayer , and Prayer helps Faith . Prayer cannot say of Faith — I have no need of thee : nor Faith of Prayer — What need have I of thee ?

As there is a mutual dependence of one Christian on another , a means to nourish Communion , as Christians help one another ; One may say — Help my Zeal , and I will increase thy knowledge ; strengthen my Faith , and I will inflame or kindle thy affections : so here , There is a mutual dependence between Faith and Prayer . Faith saith to Prayer , Help mee to beleeve , and I will help thee to pray : And Prayer to Faith , Help mee to pray , and I will help thee to beleeve .

Such a Communion there is . And therefore bee much in prayer for strength .

4. Live much in the Heaven of the Promise . Feed upon the freeness , and sweetness , and fatness of the Promise . Delight your selves in fatness . Let your way lye much above ; live much out of your selves . This is your way . A man shall never bee able to strengthen Faith , that lives in himself .

5. Walk in the Earth of the Law . As Faith strengthens Obedience : so Obedience strengthens Faith . As Faith multiplies , so let duty multiply . The way to nourish the one , is the way to increase the other .

6. Make it your chief riches , to bee rich in Faith . And then all your designs and indeavours will bee for the increase of it . The wordly man labours , toils , sweats here for the World : And what is the reason ? but because hee makes this his riches ; so it is here .

7. Exercise Faith much . And this is the way to increase it . Men that can imploy a greater measure of Faith , shall have it . Bee careful that the exercises of Faith may bee proportionable to the measure of Faith received . It is the way to get it increased .

God will not have the stock lye dead in our hands . Hee will not give more than wee can imploy . The Talents were according to their several abilities . Some had two , some one , some five . When God sees a man of great layings out , hee laies in mo●e still .

Exercise Grace . For within the compass of the exercise of Grace , lies that which will nourish and increase Grace .

8. Treasure up sound Evidences of Faith . The stronger our Evidences , the stronger our Faith . And therefore store up sound Evidences .

One falshood among thy Evidences staggers thy Faith .

9. Bee thankful for the measure thou already hast . Thankfulness is a Grace big with Mercy .

Men are often injurious to the increase of Faith by unthankfulness , for that measure they have . Wee are too much like covetous men , looking after further degrees so much , as to overlook that which God hath already bestowed . Our complaints would bee others contents : others would bee glad of them .

Therefore let us get an heart inlarged for the measure wee have . It is the way for God to inlarge his hand , to bestow more upon us .

10. Maintain Humility ; an humble spirit . God gives Grace , and hee gives increase of Grace to the humble . Humility is the Nurse of Grace . The empty heart shall bee filled . Nature abhors emptiness , Grace much more .

11. Bee much in acquaintance with God . Know more of his mind , more of his heart . Read him as hee hath discovered himself in the Word , in his Christ .

12. Gather and lay up Faith-strengthening-Experiences . Keep a Catalogue of holy Experiences of Gods Love and goodness to thee . All these are fuel to nourish and strengthen Faith .

And now having done with the Doctrin of Faith , I must conclude with a Doctrin of works . Wherein I shall desire your practice of it ; This upon occasion of a collection for the Poor . as soon as I have done the preaching of it .

It is very orderly , that works should follow Faith . Your works of Charity , our Doctrin of Faith .

The Papists do charge us that wee cry down works , and preach nothing but Faith , Faith ; making it Titulum , sine Re.

I hope it will bee seen at this time , that preaching Faith Formalitèr . I preach works Eminentèr .

And I could not possibly have taken up a better ground for works , than to preach the Doctrin of Faith first .

Indeed wee preach Faith without works in Justificationem , as touching Justification . But wee say , Faith and works must go together in our conversation .

As Faith doth Justifie our Persons : so works do justifie our Faith . And thus Abraham was justified by works : his works declared him to bee just .

Good works are the breath of Faith ; as the word in James signifies . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And as the body without breath is dead : so Faith without works is dead also .

Good works are the fruit of Faith : the Children and Issue of Faith . As Rachel said , — Give mee Children ; else I dye : so Faith . Give mee Children : give mee works ; else I dye : otherwise I have not a living , but a dead Faith .

So you see , wee set up works too ; though wee cry them down in the matter of Justification .

Are good works good for nothing ; because not good to justifie ? The Sun is not good to give light to blind men . Is it therefore good for nothing ? Gold is not good to asswage hunger . Is it therefore of no use ?

Wee say works are necessary , 1. In respect of God . 2. In respect of our selves . 3. In respect of others .

1. In respect of God .

1. To shew our Obedience . 2. To glorifie his Name . 3. To testifie our Thankfulness . 4. To beautifie his Gospel .

2. In respect of our selves .

1. To make our Calling and Election sure . 2. To declare our Sincerity . 3. To procure Mercy .

3. In respect of others .

1. To refresh the Bowels of the Saints . 2. For example of Vertue . 3. To stop the mouthes of wicked men , who would else take occasion to blaspheme the Gospel : and speak evil of Profession . 4. To winne others ; to gain enemies to the embracing of the Truth .

And therefore seeing good works are thus necessary : bee you stirred up to so concerning a duty . The Apostle saith — Whiles you have opportunity to do good , do good to all men . Here is now an opportunity : Take it . God honours thee , if hee give thee an heart to do such a good work . Your Bounty is your Honour .

A TREATISE OF THE Slownesse of Heart TO BELEEVE .

BY SAMVEL BOLTON , D. D. And MASTER of C.C.C.

LONDON : Printed by Robert Ibbitson , for Thomas Parkhurst , and are to be sold at his Shop over against the Great Conduit in Cheapside , 1656.

A TREATISE OF THE SLOWNESSE OF HEART TO BELEEVE JOHN 1.50 . Jesus answered and said unto him , because I said unto thee , I saw thee under the Fig-tree , beleevest thou ? thou shalt see greater things than these .

IN the latter part of this Chapter wee see , that goodness is of a diffusive and spreading nature . If thou bee good , thou wilt desire and indeavour to make others good : when Christ hath once revealed himself to any soul , it will bee very studious to make him known to others . So vers. 35 , 36. you read , that God having revealed Christ to John , hee makes him known to his Disciples , one of whom was Andrew , vers. 40. hee could not con●eal the good news , but makes it known to his Brother Peter , vers. 41. Afterward Christ reveals himself to Philip , vers. 43. and upon it Philip makes him known to Nathaniel , vers. 45. so communicative and diffusive is goodness , like the liquid Elements of Air and Water , which cannot bee kept in their own bounds and limits .

From the forty fifth verse , to the end of this Chapter , there is contained a discourse 1. Between Philip and Nathaniel . And then 2. Between Christ and Nathaniel . The first between Philip and Nathaniel , is from the 45. to the 47. verse , where you have

1. Philips discovery of Christ to him , vers. 45. wee have found him of whom Moses and the Prophets did write .

2. Nathaniels harsh entertainment of it , vers. 46. can any good thing come out , &c.

3. Philips care to resolve him , and to take away this prejudice , in the latter part of the 46. verse , come and see .

4. Nathaniels desire to bee satisfied : hee goeth out with him , and that is the summe of the discourse between Philip and Nathaniel .

The second discourse is between Christ and Nathaniel , from vers. 47. ad finem . In which you have five things observeable .

1. Christs profession , or commendation of him , vers. 47. Jesus saw Nathaniel comming to him , and saith of him ; Behold an Israelite indeed , in whom is no guile .

2. Nathaniels reply , ver. 48. Whence knowest thou mee ? which may bee construed two wayes .

1. Either by way of question , being convinced that hee spake right , and that hee discovered his heart to him , hee demands how it came to pass , that hee knew his spirit so right ; as though hee had said , it is true , I desire to walk uprightly and sincerely with God , but how canst thou tell that ? how is this discovered to thee ? art thou able to judge of the heart ? none knoweth that but God only .

2. Or the words may bee conceived as a blunt and more rude reply ; whence knowest thou mee ? you never saw mee before , nor I you ; and how then can you give so high a commendation of one you are no more acquainted with ?

And I take them in this last sense , because hee came with such a prejudice against Christ , ver. 40.

3. Christs further and clearer manifestation of himself to him , vers. 48. Jesus answered , before Philip called thee under the Fig-tree I saw thee ; as though hee had said , I there saw enough to discothy sincerity . I saw what there thou didst ; or because I saw thee , when thou thoughtest none did , thou mayest well think I know thy heart .

4. Nathaniels noble confession or profession of Christ , vers 49. Nathaniel said Rabbi ; thou art the Son of God ; thou art the King of Israel .

5. We have Christs commendation of this act of his Faith , v. 50. Jesus answered , because I said I saw thee under the Fig-tree , beleevest thou ? with a promise of future and fuller revelation , thou shalt see greater things than these .

Here you see that Christ passeth by his failings ; which were

1. His prejudice against Christ , because of the place ; can any good thing , &c.

2. His rude reply to Christ , when he discovered himself to him ; whence knowest thou mee ; these Christ passeth by , and falls into the commendation of his present act of Faith .

So gracious a Saviour wee have , that when wee present him with our duties , hee will not remember our infirmities . Hee saith , I will remember your sins no more , viz. to object them against us , to upbraid , much less to condemn us for them . Hee did not object aga●nst Manasseh , his witchcrafts and idolatries , nor against David , his Murder and Adultery , nor against Matthew , that hee had been a Publican , and an Oppressor ; nor against Zacheus , that hee had been an Extortioner , nor against Mary Magdalen , that shee had been an Adulteresse , nor here against Nathaniel his behaviour towards him , when once the soul comes in , hee receives it , and remembers its sins no more , but hides and covers them .

In the Text observe three general parts .

1. An open commendation of Nathaniels Faith , because I said , &c.

2. A silent reprehension of others unbelief . Beleevest thou ?

3. A gracious promise of future and fuller Revelation , thou shalt see greater , &c.

In the first consider ,

1. The Person commending , Christ .

2. The Person commended , Nathaniel .

3. The thing for what ; his readiness to beleeve .

4. The ground of his Faith , because I said , I saw thee under the Fig-tree , beleevest thou ? as if hee had said , doth so small a thing induce thee to beleeve , I have wrought no miracles , raised no dead , &c. I shall do greater things in the sight of others , heal the sick , give sight to the blinde , cleanse the Lepers , cast out Devils , raise the dead ; and yet many of them will not beleeve .

For the promise of fuller Revelation ; the words are , thou shalt see greater things than these : which is promised ,

Either as a reward of his former Faith , or for the increase of his present Faith , and in these words hee points at what after miracles hee would do . Thus you see the parts of the Text laid open to you ; but there is one thing yet which is necessarily to bee unfolded in the Text , before wee leave the general view of it , which is the ground of his beleeving , which was Christs saying ; that hee saw him under the Fig-tree . The question is

Quest. How so small a thing as this , saying , that hee saw him under the Fig-tree , could bee likely to produce so noble a confession and profession of Christ , or make him to beleeve ?

Ans. Wee will not now speak of Gods working by it , for so wee know nothing is so small , but by his working in , and by it , may prove admirably efficacious ; as on the contrary , if hee work not , no thing , though never so great otherwise , and seemingly promising , will bee able to do any thing , as wee see in the Jews , who although they saw his miracles ; such as none but a God could do , yet they beleeved not .

Wee will consider the thing in it self , and so I finde these two things in it , which might draw out such a confession , and make him put forth such an act of Faith . Because I said unto thee , I saw thee under the Fig-tree .

1. It may bee hee was then taken up with the meditation of the Messiah , who was to come ; for at this time their thoughts were all full of it , Luk. 2.25.48 . and so God might now suggest to him , that hee would reveal him to him .

2. Or it may bee out of evidence and conviction of the omnipresence of Christ ; that hee could see him under the Fig-tree . Nathaniel thought that hee had been alone , and no eye had seen him ; and therefore when such an evidence was brought to his spirit , that Christ saw him , yea , not only his person , and outward actions , but his heart also , hee was thereupon convinced of the divinity of Christ , and so cryeth out , Rabbi , thou art the Son of God , &c.

Quest. 2. But you will say , How did this discover that Christ was the Son of God , or the divinity of Christ ?

Ans. Hee knew that corporally hee was not there , and therefore although his eyes told him , that Christ was a man , yet in that when absent , hee could see him under the Fig-tree , it did discover and declare him to bee God . But

2. I think this speech of Christ , which was the ground of Nathaniels Faith ; had not only relation to his seeing of Nathaniels person , but to some special peece of service which Nathaniel was then upon . Either meditation , prayer , or the like , which Christ saw , and his heart in it , as if Christ had said , I saw not only thy person under the Fig-tree , but also the workings of thy spirit there ; I saw in them the uprightness and sincerity of thy heart , and the goings out of thy soul , when thou wert there alone ; which brought such a conviction of the divinity of Christ with it , that it made him cry out , Rabbi , thou art the Son of God , thou art the King of Israel ; thou who knowest the heart must needs bee God , &c. as if a man should say to his friend , thou art one that art charitable , mournest for thy sin , and in case hee should answer , but how know you that ? hee should reply , did I not see such an act of charity which you did ? did I not see you mourn bitterly for sin at such a time , & c ? this in some resemblance commeth somewhat near to this instance , but yet falleth short , because wee judge of the outward act , Christ here of the inward , which manifested him to bee God omniscient , the searcher of the heart , &c.

Thus I have shewed you the coherence with the parts of the Text , and have in part unfolded what might seem difficult and obscure in it .

Now there are some Doctrines which lye about the verge of the Text ; some from the person commending , some from the person commended , and some from the thing , for which . But I shall touch only upon those which arise from the main scope of the Text ; and they are two .

Doct. 1. That the eyes of Christ run through the whole World , and behold the evil and the good .

Hee that saw Nathaniel under the Fig-tree , seeth thee in all places , in all companies , &c. to this purpose read Psal. 139. Amos 9.2 , 3 , 4. Hee is totus oculus , all eye , to see , and all hand to feel and finde out . Hee who is to bee Judge of all the actions , and waies of men , must necessarily know them all .

Use 1. Say not then , that God sees not , say not that darkness shall cover thee , esto quod nemo , non tamen nullus , though no man , yet some eye seeth thee .

Use 2. This may bee comfort to the Saints . Christ sees you under the Fig-tree , sees you in a corner , sees your persons , your actions , your spirits : Hee sees your prayers , hee sees your tears , hee sees your afflictions , your pressures , Exod. 3.7 . Hee hears your groans , &c.

Use 3. This is terror to wicked men , hee sees them too , hee sees your malice against his Saints , your vileness and abominable filthiness . I saw you in such a place , at such a time , in such and such pollutions , in which thou wouldest have been loath , in which thou would have been confounded , if men should then have seen thee .

From the commendation of Nathaniels Faith . Observe , Doct. 2. That such is the goodness of God , that hee commends us for that which is his own .

Hee commends Nathaniel here for that Grace which hee had given him . God works graces in us , and then commends us for them : hee gives us mony , and then commends us for our riches ; hee makes us beautifull , and then commends us for our beauty , in which hee doth only beautifie his own beautie , and love his own graces in us . Hee doth here commend Nathaniels Faith , which yet was only the Faith of his own powerfull working . Hee commends David for his uprightness , Hezekiah for his perfectness , Moses for his meekness , Cornelius for his devotion , the Publican for his compunction , the poor Widdow for her liberality , and the Woman of Canaan for her Faith and importunity ; all which was only the work of his own Grace in them . God will finde matter of love and liking in us , from that which is his own ; hee can pass by ours , and own his . As a Father loveth his child for that which is of his own nature in him , and so doth God in us .

Use 1. Then see what a sweet Saviour wee have , who will pass by our imperfections and deformities , and take notice of his own beauties in us .

Use 2. And accordingly wee should learn to look upon our selves , as Christ doth , though black in our selves , yet beautiful in Christ ; although I would have you to own , and to blush at your own defo●mities ; yet not so as to blinde your eyes from beholding Christs excellencies , as in himself , so in you by his grace , take the shame of your own sins , but let God have the honour of his own Graces ; by this you shall nourish your humility , and yet not weaken your Faith , you shall abhor your selves , and yet extoll Gods free Grace .

But these are but by the way , to which many others might bee added . I will fall upon those which the Text doth more fully hold out , and they are these .

1. That slowness of Heart to beleeve , is a temper of spirit very offensive to God ; this is hinted in the implied tacit reprehension of others , whilst hee so commends Nathaniels forwardness .

2. That God takes it well at our hands , or it is very pleasing unto God , when wee will beleeve in him upon small Revelation .

3. That God will reveal great things to them , who do so beleeve in him . Thou shalt see greater things than these , it is a promise of future and fuller manifestation to bee vouchsafed to him .

Wee shall begin with the first , which is Doct. That slowness of heart to beleeve , is a temper of spirit very offensive unto God .

I need not stand long to clear the truth of this Doctrin , if you look into Joh. 1.50 . that high commendation of Nathaniels Faith , is a silent upbraiding of others for their slowness of heart to beleeve . Because I said , I saw thee under the Fig-tree , beleevest thou ? It is as if hee had said , for that without question is implied ; why I have done greater things in the sight of othe●s . I have healed the sick , opened the eyes of the blinde , raised the dead , cast out Devils , and yet they have not beleeved . And doth so small a manifestation work on thee . Because I said , I saw thee under the Fig-tree , &c. I have not raised thee from the dead : implying hee had done it to others . And hence hee is said to upbraid those Cities wherein his mighty works had been done , because they beleeved not , Mar. 16.14 .

And this was a great aggravation of their sin , where so much had been done to perswade them to beleeve , yet slow , &c.

The like in Joh. 12.37 , 38. But though hee had done so many miracles before them , yet they beleeved not on him , that the saying of Esaiah might bee fulfilled , who hath beleeved ? here was a great aggravation of their sin .

And upon this ground hee reproveth his Disciples , Luk. 24.25 , 26. Oh fools and slow of heart to beleeve all that the Prophets have spoken , ought not Christ to have suffered these things , and to have entred into his glory , & c ?

And how often doth hee upon the same ground rebuke his Disciples . O yee of little Faith ! Mar. 9.19 . O faithless Generation how long shall I bee with you ? how long shall I suffer you ? Implying , it put Christ to the utmost of his patience to bear with them in their unbelief .

Which yet if you read the story , you will finde it was no small work ; it was because they could not cast out the dumb spirit out of a man possessed ; which yet hee himself tells them afterward , vers. 29. that this was the greatest of difficulties : this kinde came forth by nothing but by prayer and fasting , which shews the work was of more than ordinary difficulty : yet because their Faith was posed in it , hee tells them they were a faithless Generation , and hee was weary of them , it put him to the utmost exercise of his patience to bear with them .

And you see the like of Peter , whose Faith was so great , as to carry him upon the waters ; to walk upon the waves , upon a bare command and word of Christ ; yet afterwards the wind growing strong , and corruption working , hee was affraid , and begins to sink , and then cryed , Lord , save mee , Mat. 14.30 , 31. And how much was Christ displeased at him , who had put forth so glorious an act of Faith , as to walk upon the waters upon a bare command , yet because hee held not out , Christ reproved him , Oh thou of little Faith , wherefore didst thou doubt ! was this a little Faith ? &c.

But wee will pass this , and in the prosecution of this Doctrin , wee will shew these eight things .

1. That wee are slow of heart to beleeve .

2. What are the grounds that wee are slow of heart to beleeve ?

3. What are the reasons why this slowness of heart is so offensive to God ?

For the first , that wee are slow of heart to beleeve .

This will bee demonstrated to you , if you consider with mee these five particulars .

1. The greatness of that power which God doth put forth , in the working Faith in an unbeleeving heart .

Faith it self is called the work of Gods power , nay , of his almighty power . The same power which God put forth in the raising of Christ from the dead , even the same power hee doth put forth in the working of Faith in an unbeleeving heart , Ephes. 1.19 , 20.

There are many mighty works of God , which are not saving works . As the works of Creation , the works of Providence : These are mighty works , but they are not saving works .

But there are no saving works of God which are not mighty .

Every work of mercy , is a work of might too , every work of grace , is a work of power too ; though every work of power bee not a work of grace , yet every work of grace , is a work of power ; And the work of an almighty power . Actus omnipotentis . Actus omnipotentioe .

Not only an Almighty God doth work , but also according to the Almightiness of God , when hee works Faith and Grace in a graceless heart . There are two names given to this in Scripture , both which speak the greatness of Gods power in the working of it .

1. It is called a resurrection from death to life , not of a dead body , but a dead soul , Psal. 88.10 . wilt thou shew wonders to the dead , shall the dead arise to praise thee ? hee speaks not there of a natural death , but of the condition which hee was in , lying for the present slain and dead as it were , under the apprehensions of God wrath . Shall a soul that now lyes dead and slain with the apprehensions of thy wrath and displeasure , arise by Faith to praise thee ? Wilt thou shew wonders to the dead ? shall the dead arise to praise thee ? That is , wilt thou shew the greatness of thy power in working Faith in an unbeleeving soul ; this is no less than a resurrection from the dead , the dead arise , &c. And therefore this must needs require the greatness of Gods power to effect it .

It is a great work to recover a sick man , but more to restore a dying man ; but to raise a dead man to life , this is the work of God only . Yet all this is nothing to the resurrection of a dead soul

To raise our bodies when consumed by fire , when vanished into air , when corrupted in the water , when turned into dust and rottenness , is not so great a work , as to raise a dead soul , a soul dead in sin , to work Faith in an unbeleeving heart .

This is the Almighty work of God .

2. And hence , Secondly , It is called a work of Creation , 2 Cor. 5.17 . thus in Christ .

And you know Creation is the work of God only , it is the production of something out of nothing . Men may produce something out of something , but to produce something out of nothing is proper to God alone . There is lesse distance between the least dust , and the most glorious Angel in Heaven , than there is between it and nothing .

Wee say , and its true , inter ens , & non ens , nulla proportio ; there is infinite distance between something and nothing . Such a distance as none but a God can bring together . Now this work of Faith and Grace in the heart in an unregenerate and unbeleeving man , is a new Creation . A Creation of light in a dark heart , of life in a dead heart , of Faith in an unbeleeving heart , of Grace , in a graceless heart , which is a work which requires the almightiness of Gods power for the effecting of it . And that is the first demonstration .

2. If you do consider the complaints of Beleevers , when they first come to beleeve .

What sighs , what tears , what groans , what pains , what struglings , with unbeleef , with doubts , with fears . Crying out with the man in the Gospel . Lord I do beleeve , help my unbeleef . It may bee now the doubt of Gods power , of Christs al-sufficiency to pardon sin , to forgive so great and hainous wickednesse , and say with him , Lord , if thou canst do any thing , help , Mark 9.22 . or if not so , yet they doubt of his w●ll , whether God will pardon them , yea , or no , and say with another in the Gospel , Lord , if thou wilt , thou canst make mee clean . Matth. 8.2 .

Every dayes experience tells us , how hard a thing it is to cast a man out of himself , and when that is done , Oh how hard a thing is it to bring that soul over to Christ , and the promise ! Now a thousand objections are raised ; the soul is now as full of scruples , of doubts , as the Sun is full of motes .

Oh what swarms of unbeleeving thoughts ! what multitudes of doubts , and objections , that it is beyond the power of any , but of him alone that can deal with the heart , either to discover them , or answer them , or if answered ; yet the soul is still unsetled , till God come in . This is plain in cast down and humbled souls .

3. If you look upon the Rhetorick , God useth to bring a poor humbled and cast down sinner to beleeve . Read Isa. 40. beginning . Comfort you , comfort yee my people , saith my God . Speak yee comfortably . Say , your warfare is accomplished , your iniquities are pardoned , &c. But least any should say , alas , tell not mee of this ! no comfort belongs to mee ; hee is buried up in troubles ; God doth not regard him : why see how hee saith in vers. 27. Why sayest thou Oh Jacob , and speakest Oh Israel , my way is hid from the Lord , and my Judgement is passed over from my God ? Hast thou not known , hast thou not heard , that the everlasting God , the Lord , the Creator of the ends of the earth fainteth not , neither is weary ? hee giveth power to the faint , &c.

Do you doubt of his power ? why hee is the everlasting God , the Lord , the Creator of the ends of the earth ; and hee can pardon , &c.

What though thy sins bee great , yet hee tells thee , hee will abundantly pardon , Isa. 55.7 , 8 , 9. Let the wicked man forsake his wayes , and the unrighteous man his thoughts , and let him return unto the Lord , and hee will have mercy upon him ; and to our God , for hee will abundantly pardon ; the word is , multiply to pardon , as thou hast to sin .

But you will say , how can this bee ? this is far above the thoughts of a Creature . Why but saith hee in the next verse , My thoughts are not as your thoughts , neither are your waies my wayes , saith the Lord ; for as the Heavens are higher than the earth , so are my wayes higher than your wayes , and my thoughts than your thoughts . But alas ! there are such and such conditions required . Why but saith hee , Ho! every one that thirsteth , come , Revel. 22.17 .

Do you doubt of his will ? Why hee tells you : It is not the will of your heavenly Father , that any of these little ones should perish , Matth. 18.14 . You think it is , but Christ saith it is not ; hee knows the thoughts hee thinks to thee , they are thoughts of peace , and not of evill , &c. Jer. 29.11 .

And how doth hee say . As I live , I do not delight in the death of him that dyes , turn you , turn you , and live ; Oh why will yee dye ! Ezek. 18.31 , 32.

And God would have all men saved by comming to the Knowledge , &c. 1 Tim. 2.4 .

Yea but this Covenant is not firm , I may sin away mine own mercy . See what God saith , Isa. 54.10 . the Mountains shall depart , and the hills shall bee removed , but my kindness shall not depart from thee , neither shall the Covenant of my Peace bee removed , saith the Lord that hath mercy on thee . It is more firm than the Covenant of the day and night , Jer. 33.20 , 21. can a Woman forget her sucking child , that shee should not have compassion on the Son of her womb ? yea they may forget , yet will not I forget thee ; Isa. 49.15 .

This with abundance such like Rhetorick God useth to draw a poor humbled doubting sinner to beleeve , and why should God use such Rhetorick to perswade with men , if it were so easy a matter , as men make it to beleeve ?

This shews the difficulty of Faith .

4. If you consider the way that God takes to confirm the Covenant of mercy , and pardon to Beleevers .

Hee gives you his Promise , his Oath , his Seal ; heaps Mountains upon Mountains , and all to confirm it ; hee layes Heaven and Earth at stake , nay hee pawns his Truth , his very being , and all , to perswade with unbeleeving men to beleeve .

God needed not to do this in respect of himself , his purpose was as good as his promise , his Promise as good as his oath , his oath as firm as his seal : hee needed not to do this in respect of himself ; as if that his oath would binde him more than his promise .

But God hath done this in respect of us , to strengthen our Faith , that wee might bee stedfast in God , when wee stagger in our selves , that wee might bee strong in God , when weak in our selves . As the Apostle in Heb. 6.16 , 17 , 18. That by two immutable things , in which it was impossible for God to lye , &c. God hath thus condescended to all this , to beget Faith in unbeleevers , that if his promise would not perswade with you , then his oath , if not that , yet his seal : The great Seal of Heaven .

You could not desire more of the most faithless and dishonest man in the World , than God hath condescended to , who is yet the faithfull and unchangeable God . You have a Promise , will not that do ? Vae nobis si nec juranti Deo tredimus . you would have an Oath , will not that do ? you have a Seal , witness , all .

And what doth all this , but plainly demonstrate the greatness of the difficulty to beleeve ? Frustra fit per plura quod fieri potest per pauci●ra . Wee say , it is in vain to do that by more , which may bee as well done by lesse . If Promise would have done it , the Oath added had been in vain , but shall wee think that any thing of this was in vain ? that wee cannot .

Entia non sunt multiplicanda sine necessitate . And was all this then required ? would no lesse serve the turn ?

Tell mee then whether this do not fully enough demonstrate the difficulty of Faith ?

Thou that thinkest Faith so easy , thou that never found the difficulty of it , mayest well think thou hast no Faith . In this God shews the difficulty of beleeving , that his Promise , his Oath , &c. are all ingaged to work and confirm it .

5. If you consider the complaint of the Preacher . You hear Isaiah complaining , Isa. 53.1 . Who hath beleeved our report ? or our Doctrin , as the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may import . And to whom is the arm of the Lord revealed ?

And Christ complains of the same , Joh. 12.37 , 38. Though hee had done so many miracles before them , yet they beleeved not on him , that the saying of the Prophet might bee fulfilled . viz. who hath beleeved our report ?

And Paul hee takes up the same complaint , as you see at large , Rom. 10.16 , 17 , 18 , &c.

And wee our selves may take up the same complaint . Wee have spent our strength in vain , and our labour for nought .

Though wee have declared the wonderfull things of the Gospel , the freeness , vastness , greatness of the love of Christ , the preciousness of Promises , yet men beleeve not . Oh that I could not complain of those , & c ! how many offers of Christ have you had ? how many tenders of mercy ?

How often hath Christ unbowel'd himself to your souls in the Promise ! how often hath God invited , intreated , beseeched , called , Hoe every one that thirsteth come !

But yet senselesse people do not thirst , and thirsty people do not come , &c. Oh! here is enough to demonstrate that wee are slow of heart to beleeve .

2. Wee come to the second . What are the grounds , &c.

And wee will reduce them to these three general heads .

1. There are some grounds from Satan .

2. Some from our selves .

3. Some which are taken from others , which do foreslow the heart from beleeving in the Promise .

You must know , I speak of men awakened , and convinced of their miserable condition , not such as go on with a high hand in their sins . I speak of men humbled .

1. Then the reasons or grounds why wee are so slow , &c. From Satan , are the delusions and false suggestions of Satan .

You must know there are two main stratagems which hold up Satans Kingdome in the World .

1. Is to keep presumptuous sinners from being humbled .

2. The other is to keep humbled sinners from beleeving .

The first of these is by keeping of presumptuous sinners from being humbled ; which hee doth these wayes .

1. Either by perswading them they are no sins they live in , and here hee tells the Prodigall hee is but liberal , the drunkard hee is but sociable , the covetous person hee is but frugal , the proud person , hee is but comely , and handsome , &c. wee say , nullam vitium sine patrocinio .

Sauls Covetousness in sparing the best of the flock ; t was his devotion , 't was his zeal to Sacrifice ; the Pharisees Covetousness had an act of devotion to patronize or set it off with . So Jezabel paints her face , to make it seem comely .

2. Or else if hee cannot perswade them to that , that they are no sins , but conscience is inlightened and quickned , and checks him for them , hee cannot stand against his own light , nor under his own reproofs .

Then hee perswades them they are but veniall , and small sins , or if great , yet pardonable , nay , and that at any time , as the Theef upon the Cross , what ? sayes hee , God is mercifull , and if but at the last thou canst say , God bee mercifull to mee , Lord have mercy upon mee , why then all is well , there is no doubt of mercy .

And because men are better versed in the Service-book , than in the Scripture , perhaps hee will cite a Text out there .

At what time soever a sinner , &c.

This is the first stratagem , to keep presumptuous sinners from being humbled . And if hee prevail not then , but that notwithstanding all these good words , a soul is convinced of sin , and humbled for it ; then hee hath a second .

2. A second Stratagem , and that is to keep humbled sinners from beleeving ; and that hee doth these wayes .

1. Hee labours to have them despair of a pardon , and that upon one of these two grounds .

1. Hee will now tell you , either that your sins are greater than can bee pardoned . As Cain , Gen. 4.13 .

So it is in the Original , my sins are greater than can bee pardoned .

Hee will so aggravate mens sins , and heighten mens trespasses , and so lessen and streighten Gods mercy , that hee will indeavour to perswade their sins are above a pardon , they are greater than Gods mercie to pardon ; and that is the first way which hee deals with ignorant consciences in trouble .

2. Or if hee cannot perswade in that , then hee hath another way to bring men to despair , and that is from the will of God .

Why will hee say , though thy sins are not greater than God can pardon , yet they are greater than God will pardon : hee will never bee mercifull to such a wretch as thou hast been ; dost thou think God will ever shew mercy to such a vile sinner as thou hast been ? what , one who hath sinned against such a light , such means , such mercies , and committed so horrible sins , and continued in them . And thus hee aggravates sin .

As before hee lessened sin all hee could to keep men from being humbled ; so now hee aggravates sin , all hee can , to keep men from beleeving . As before hee inlarged Gods mercy above the bounds of the Law , now hee inlargeth Gods Justice above the bounds of the Gospel .

Before hee presented to you , Gods mercy in a false glass , to make you presume . And now hee presents Gods Justice to you in a false glass , to make you despair .

And indeed of the two , hee is better able to set out Gods Justice , than his Mercy , because hee feels the one , and knows what it is , but hee shall never taste of the other ; hee can therefore better present Gods Justice as it is , than Gods Mercy as it is .

2. Or if hee cannot bring men to despair upon these grounds , yet another stratagem hee hath to keep men from beleeving .

3. And that is thirdly , by telling them they are not disposed and fitted for mercy , you are not broken for sin , you do not love God , &c.

And in this stratagem hee labours to hinder us , by telling us wee want such dispositions , as follow beleeving , more than such as go before Faith ; yet hee oftentimes useth the other , and tells men , they are not humbled enough , not broken enough ; before they were humbled , then any thing would serve the turn to dispose and fit them for Mercy ; and now they are humbled , hee tells them , they are never humbled enough .

Before , a sigh in a good mood was enough to qualifie them for Mercy , and the Promise . Now sighs , groans , tears , daily breakings under the burthen of sin is all nothing , all is too little .

Indeed hee fain would have thee to lye in Hell , and stay there , or if hee doth not object against thy soul the want of humiliation . Why then hee will tell thee , thou wants Faith ; if thou had'st Faith , then thou might go over to the promise , but thou wants Faith ; and what doth hee mean by that , why that is , thou wants assurance ; hee would put men to assurance , before they do beleeve ; hee would put them to the evidence , Christ is their Saviour , before hee suffer them to rest upon Christ as a Saviour . Or if not this ; yet hee will tell thee , thou want'st such and such dispositions before thou can beleeve ; hee would fain have men either to bring something of their own to the Promise , or hee would have men to expect these things before they go to the Promise , when indeed these things follow upon the souls closing with the Promise .

Thus doth Satan keep many poor souls in a hoodwinkt condition , and hinders them from going over to Christ and the Promise .

And that is the first .

2. The second ground why men are so slow to beleeve , and that is taken from themselves .

1. It doth arise from their ignorance , they know not the tenor of the Covenant , the tearms of Mercy . Men brought out of a sinfull condition , once awakened to see their sins , can think of nothing but working themselves to life , licking themselves whole , therefore they fall upon prayers , duties ( as I have sometimes told you ) as so many bribes for a pardon , as so many pennies laid out for the purchase of Mercy .

Wee run naturally to the Covenant of works , but wee must bee drawn before wee can go to the Covenant of Grace . No man can come except , &c. Joh. 6.44 . A convinced man runs to the Covenant of works , but hee must bee a converted man , that goes truly to the Covenant of Grace .

2. It doth arise from our pride often , that wee will not take Mercy gratis , wee will not deny our selves , and close with Mercy as God tenders it .

You have a strange phrase in Rom , 10.3 . they would not submit to the Righteousness of Faith ; here are proud hearts indeed , that it should bee matter of submission for a condemned man to take a pardon , a wounded man to take a plaister , a sick man a cordiall , a naked man cloathing , a lost sinner a Saviour . One would think this is strange , that it should bee a matter of submission to accept of the Righteousness of Christ to bee saved .

But wee like well of the Spiders motto , mihi solo debeo ; I owe all to my self , and would bee content to climb to Heaven by a thread of our own spinning .

God is willing to give , and wee would deserve , hee would have all of Grace , and wee would have all of debt . Wee would fain bring our penny to the Promise ; yea when wee are nothing , wee would bring our own nothingness . So hard it is to make a soul empty , and when that is done to bring that empty soul over to the Promise .

3. A third ground from our selves , which makes men humbled so slow to beleeve . It may bee too much tenderness , they are affraid of abusing Gods Justice in their closes with his Mercie ; Oh say they ! I am affraid of presuming of Mercy . It was their fault before to presume the fear of it , their fault now . I say to presume of Mercy was their fault before , and the fear of presuming is their fault now .

One would think this to carry a fair forehead , they dare not beleeve say they , and why so ? because they are affraid to presume ; is not this a good pretence ?

But ah ! here is the Prince of darkness , like the Angel of light ; let us examine it , thou sayest thou darest not beleeve , because thou art affraid to presume . And why dost thou fear to presume ?

It is presumption to beleeve Mercy , and yet continue in a way of sin ; and it is presumption to expect Mercy in a way of unbelief , but it is no presumption to beleeve . Why dost thou fear thou shalt presume ? thou canst not say , thou takes that which doth not belong to thee , for it belongs to whoever can take it : But it may bee thou sayest thou art not fitted for Mercy , thou art then fit for Mercy , when thou art made willing to close with Mercy in the tearms of Mercy , that is to take Mercy , as to render up thy self to duty , as to give up thy self to obey .

But thou sayest thou shalt presume , for thou art not worthy of Mercy .

And wouldest thou bee worthy of Mercy ? dost thou know what thou sayest ? wouldest thou deserve Mercy ? where then were Grace ? This overthrows the Covenant of Grace ? it cannot bee a Covenant of Grace , if there should bee any thing of thy bringing , which is not of Gods bestowing .

May wee not say to thee truly what Eliab , Davids Brother falsely said to him , when hee told him hee came out for Gods Glory . Hee tells him no , it was the pride of his heart , 1 Sam. 17.28 . So thou pretends Gods Glory , thou sayest because thou wouldest not wrong Gods Justice , and make Gods Mercy a sinfull mercy , therefore thou doest not beleeve ; but take heed it bee not the pride of thy heart .

If the time would permit , I would put something to thee . 1. By way of Question . 2. By way of Supposal .

1. That which I should have put to thee by way of question should have been . 1. Couldst thou not have beleeved God would bee mercifull unto thee , if thou wert not so sinfull ? 2. If thou wert more humble , if thou hadst more Grace , couldst thou not bee content to pennance thy self for a time , for thy former sin ; were not this good , and what were this but to make thy humiliation a step to Mercy , to a pardon ?

2. That which I would put by way of supposal . Suppose thou hadst been a Traytor , and thy Prince should offer thee a pardon for all thy treason , upon condition of acceptance , and rendring up thy self to him for service . And thou shouldest refuse a pardon because thou art a Rebel or Traitor , or because thou doubt'st of the truth and reality of thy Princes tender ? or else because thou thinkest thou art not able to do him service for future , therefore wilt not accept of a pardon for present ; what should wee think of this ? Or suppose a Creditor should tell thee , if thou wouldest but bring thy books , come to him , and reckon with him , and acknowledge thy debt , hee would pardon thy debt . And the debtor should now refuse to come .

1. Either because hee is not able to pay . 2. Or because hee thinks hee shall bee able to discharge all himself in time . 3. Or else because hee doubts of the truth of his intention , in stead of bringing him to reckon that hee might pardon him ; hee intends to arrest him , and cast him into prison . Is not here a great deal of pride , and unbeleef , and wronging of love ?

And how shall wee interpret this standing off ? is not the case alike . God tenders mercy to thee , as a Prince , a pardon , and thou refusest , why ? either thou beleevest not the truth of this , that God offers pardon upon beleeving , or else thou thinks to deserve thine own pardon .

So God offers thee an acquittance , if thou wilt bring thy book , and come and reckon with him , confess sin , acknowledge Mercy ; but thou commest not , and what is the reason ? either thou beleevest not the truth of this ; this is too good news to bee true ; thou thinkest it is but to take advantage against thee .

You think when you go to God in confession , you go as a debtor into the hands of a hard Creditor , who doth but wait to arrest him . You cannot beleeve the truth of this offer , or else you think you shall bee able to pay your own debt in time .

4. Another ground from our selves , why wee are so slow to beleeve ; is , that wee doubt of Gods will , wee doubt whether God will have mercy on us , yea or no.

It is with us as with a Prince or Creditor , as before : were wee but well setled in the Major of the Gospel , in these truths .

1. That God sent his Son for this end , into the World to save poor sinners .

2. That Christ was able to save to the utmost .

3. And that Christ was as willing as hee is powerfull ; wee should not bee so slow of heart to beleeve .

My Brethren , what can God do more to perswade you of his willingness ? nay more , what could Christ do more than is done ?

Will you go by his revealed will ? and that you shall bee judged by at the last day , why there you see nothing but willingness of God and Christ to accept of them who come .

If you should go by the revealed will of man , you may bee deceived , they may speak one thing and intend another .

But if you go by the revealed will of God , you cannot miscarry , because Gods heart is really the same that his word is , hee speaks not a syllable more than hee will make good .

Men speak often more than their hearts , or they may speak contrary to their hearts , but God doth not , hee really intends what hee speaks

And his revealed will tells thee , that hee would have thee saved by comming , &c. that if thou wilt beleeve , thou shalt bee saved . That if thou confess , &c. therefore no cause to doubt of Gods will .

5. A fifth ground of our slowness to beleeve . It may bee you finde some rest to your souls on this side Christ .

It may bee you have been troubled for sin , have been in anguish of conscience , and you have prayed , you have mourned , and thereupon have gotten some peace , and quiet in your souls , and you seek no further .

This is to lick your selves whole .

And how often , how ordinarily doth these things stand between us and Christ , between us and the Promise ; if wee found no peace nor satisfaction in these , then wee should go over to Christ , but finding this on this side Christ , therefore are wee slow of heart to beleeve .

Now to take away this , you must know that that peace which is not setled upon the heart by a promise , by beleeving ; that peace will never do you good , a true trouble were better .

It is not works , but Christ , not praying , but beleeving , not the Law , but the Gospel ; Christ the Promise , that brings true peace into the soul .

Indeed the other may give a man some ease for the time , but this will never work a sound and substantial peace .

You read in the Wilderness there was no plaister for the stung Israelite , but looking up to the brazen Serpent .

So there is no remedy for a stung sinner , of which the former was a type , both in the malady , and in the remedy , but looking up unto Christ , beleeving in him .

And you see how Christ doth parallel them in Joh. 3.14 , 15. As Moses lift up the Serpent in the Wilderness , &c.

If the stung Israelite had made a confection of the best herbs in the Wilderness ; a plaister of all the soveraign ingredients in the World , and applied with it Mountains of Prayers , Seas of tears ; yet this would not have helped him , if with all he had not looked upon the brazen Serpent .

God had set up that way , and nothing else should do the cure . So let the stung sinner make what plaister hee will of duty , of prayers , for the salving of conscience , the healing of the wound , yet if hee do not look up , beleeve never , healed never .

I grant it ( to prevent an objection ) that these duties may do something for the stay of a mans spirit , and the quieting of conscience for a time , because being such things as God hath commanded , and in Gods way , they may have some influence into a mans conscience , for the quieting and stilling of it for present .

But these are all too short to bring a sound and substantial peace into the soul ; it is not working , but beleeving , not duty , but Christ that must do that .

If God had intended this for thy cure , if these had been sufficient , what need had hee to have sent Christ into the World ? what need had Christ to have dyed and shed his bloud ? God might have given man ability to have performed duty , and all had then been done .

But the sending of Christ into the World , and the shedding of his bloud , shews it was a greater work to redeem souls .

Indeed these things are subservient to the plaister , to the cure ; but these things are not the plaister , not the cure .

By Prayer wee seek and beg for a plaister in a wounded condition ; and by Prayer wee praise God when the plaister hath been applied , but this is not the cure , this is not the plaister , God never intended that .

So by hearing wee have discovered to us where the plaister is to bee had , and by hearing afterward , wee do but discover our willingness to know more of Gods will , that wee might obey him , but this is not the plaister .

So by works and obedience before healing , wee do but carry our selves in such a deportment and demeanure , as they should do , who wait for such a mercy from God ; and by works and obedience afterwards wee do but declare our thankfulness to God when the cure is wrought , but this is not the cure , being justified wee work , wee do not work that wee may bee justified .

And therefore though you should get some obvious refreshment by the performance of duties in the pursuit of Christ , yet let not this slacken , but quicken you in your way ; bee thankfull for it , quickened by it , and still remember to arise , this is not your rest .

Hee who rests on this side Christ , will rest on this side Heaven . All your duties will bee but ropes of sand , like chains of glass , too brickle to draw your souls to Heaven . Though naturall conscience may get some satisfaction from these springs , the performance of duties , yet these are too shallow to satisfie the thirst of a gracious heart .

They are neither full , nor are they pure , nor are they permanent and lasting springs . As I might shew you ; not full , because wrought out of our selves , not pure , because mingled with our imperfections , muddy springs ; our justifying righteousness is perfect , but our sanctifying righteousness is imperfect , nor are they constant . Drought will come , the time will come , when these will bee too short to reach comfort into thy soul , that if God lead thee not to a spring , at last thou art undone .

The Brook Cherith did supply Elijah for a time , but at last it dryed up , and could afford him no Water , and had not God brought him then unto a spring hee had perished .

So there are many , who lye a long time by the springs of duty , the streams of performances , and they get some refreshment there which keep them off from going to Christ ; but the time will come that these waters will fail , and if then thou hast not a fountain , a Christ to go to , thou wilt perish for all this .

Where on the contrary , here in the greatest drought thou shalt finde waters enough , Jer. 17.7 , 8. Blessed is the man who trusteth in the Lord , and whose hope the Lord is , for hee shall bee as a tree planted by waters , and shall not see when drought commeth ; his leaf shall bee green , and hee shall not bee carefull in the years of drought .

Years of drought hee shall never see , never bee sensible when heat commeth ; his leaf shall bee green . And thus much for the second ground , why wee are so slow of heart to beleeve .

3. Ground why wee are so slow of heart to beleeve , is taken from others , 1. Their heights . 2. Their depths .

1. We look upon the heights of others . We see others of the Saint● eminent in Grace , shining with holiness , adorned with gifts and gracious indowments , they can pray , they can command their passions . And then reflecting upon our selves , and seeing our own imperfections ; our frowardness of spirit , our untowardness of heart , our weakness , and deadness , wee are thereupon discouraged , and kept off from the Promise of life , &c.

I told you the last day , that wee look upon the best of others , and the worst of our selves ; upon the best , not the worst of others . You look upon their inlargements , not their straits ; their graces , not their corruptions ; their heights , not their depths ; their comforts , not their troubles ; their victories , not their foils .

This is the difference between you and wicked men , they look up●n the worst of the Saints , and by that draw incouragements to sin , or if not , yet make use of their imperfections to countenance their deadness , but you look upon the best of others ; and because you fall short of that eminency in them , you are thereupon d●●couraged and wounded in your comforts .

But admit that others of the Saints were as excellent as thou seest them , as thou apprehends them , and grant it that thou wert weak and full of many imperfections . Yet why should this keep thee off from Christ and the Promise . It is strange that that which should draw thee to the promise , should drive thee from the Promi●e ; will a man refuse physick , because hee is sick ; a cordial , because hee is faint ; meat , because hee is hungry ; mony , because hee is poor ; cloathing , because naked ; you would think this to bee unreasonable , and why not the other ?

Assure your selves that is not a good sight of imperfection , that shall either blinde , or bleer the eye of Faith , and hinder us from beholding Christ and the Promise , or that shall discourage , and deter us from going over to Christ and the Promise .

Thou would'st bee as others of the Saints before thou didst belee●e ; thou must beleeve before thou can bee as others are , that which put a difference between thee and him was Faith ; there is the same treasury , and the same fulness in Christ for thee , as for others , if thou get Faith to make use of it .

Besides , why should imperfections keep thee off ? What man will reject a present pardon because hee sees himself unable to do the Prince future service ? who will not take it , and bee more thankfull , and the more admire the Princes clemency that should accept of him after all his rebellions , when yet hee could have no eye or respect to any future service of advantage hee could do the Prince . And why then should wee reject Gods pardon , because wee see not our selves able to do him future service . You should take it and bee more thankfull , more admire the riches and freeness of Gods Grace , who justifies the ungodly .

Ce●t●inly that which gives you the advantage , and puts you into the way of the admiration of God , serves the end most which God aimes at in giving of pardon ; therefore hee pardons that you might admire and say , Micah 7.8 . Who is a God like unto thee , pardoning iniquity ? but the more sin , the more imperfections , the more advantage you have to admire the riches and freeness of Gods Grace and Mercy ; therefore why should this discourage you ?

Besides , though Princes may pardon former treason , yet they cannot change the traiterous heart , nor can they inable them , for the future to bee loyal and obedient . But now God can , with the pardon of sin , hee can and doth change the heart of the sinner , hee sends him away with another heart , with the forgiveness of former disobedience , hee gives strength and ability to obey for future ; and therefore why should either present sense of sin and imperfection , or the apprehension of the want of future ability , keep us off from closing with Christ and the Promise ; seeing by this the sin is pardoned , the nature is healed , and the soul inabled to future service .

Indeed the way to do him service is to come in , &c.

2. As wee look upon others heights , so wee look upon others depths , and by that keep off from the Promise .

It may bee , wee see and hear of others of the Saints who have been exercised with great troubles , terrors , legal breakings , &c. and have been in sad conditions , it may bee , for many months , nay years , and thou reflectest upon thy self , and seest thou was never thus humbled , thou never had experience of such legal breakings , either none at all , or not in that measure which others have had ; and thereupon thou concludest certainly the Promise doth not belong to mee .

And this is another ground which prevails with many , &c.

Now to take off this in a few words .

1. Why should anothers humiliation bee a pattern for thee ? when it may bee that which inlarged his troubles were ,

1. Some outward cross and affliction which was joyned to his inward trouble ; as when the fountains from below , and windows from above were opened , there was a great flood , a deluge .

So when afflictions from beneath , and troubles from above concurre , this is a deluge of sorrow .

2. Or may bee that which inlarged another mans trouble , was some horrible temptations , injections of Satan , blasphemous bloudy thoughts , &c.

3. Or may bee some bodily distemper , the predominancy of some humour , as melancholly , which gives edge and entertainment to terrors , and spiritual troubles .

4. Or may bee his ignorance , in the Covenant of Grace , the tearms of Mercy .

5. Or may bee the long concealing of his trouble ; as you see David , Psal. 32.

6. Or may bee giving credit to the lying suggestions of Satan .

7. Or may bee his pride , his unbelief , jealousy , frowardness of spirit , as it is with such as will nourish themselves in a needlesse bondage , and will not hearken after comfort , making their chains heavier than God hath made them ; who will not suffer a thought of hope or comfort to enter through the anguish of their bondage . Like the Children of Israel in Egypt , Exod. 6.9 . God sent them delivery , but they looked not after it , through the extreamity of their bondage . And is there any reason then , that others humiliation should bee a pattern to thee . Thou mightest as well desire part of their cross , which yet thou wouldst not do , for a great part of many mens humiliations , is either their sin , or their cross , &c.

2. Why should other mens humiliations bee a pattern for thee ; when yet God doth not require the same measure , nor is the same measure alike necessary to all , neither in respect of God , or of men ?

1. Not in respect of man : some need not so much as others .

As some mens flesh is harder to heal than others , so some mens hearts . A Needle may do that to one , which a lance will not do to another . A frown to one , which blows will not do to another .

Some men are of crabbed and untoward spirits , and knotty blocks had need of hard wedges .

2. Some men have longer scores , greater reckonings , have been greater sinners than others , and though not ever , yet ordinarily God doth proportion the sorrow to the sin .

3. Some men of greater parts , of greater places , who are not so easily humbled , many things may bee in the subject , which may vary the case .

And as the same measure is not necessary in respect of man , so the same is not necessary in respect of God , his ends are various .

1. Some men hee intends to bestow greater measure of grace upon , than upon others , and hee layes a proportionable foundation .

2. Some hee intends to use as one of a thousand , to comfort others ; therefore hee doth exercise them with difficulties , with humiliations , eclipses of his favour , with temptations , injections of Satan , decayes , relapses , that they may bee experimentally able to settle and comfort others 2 Cor. 1.4 .

3. Some hee intends for great services , great imployments , to make them Champions in his cause . And therefore hee doth humble them the more at their bringing in . As you see Paul , Luther , Augustine . All Gods people are Souldiers , but few are Champions , some hee hath for lighter skirmishes , and less humimiliation will serve their turn to prepare them for them .

But such as hee intends for the main battle , to bee Champions in his cause , hee doth usually exercise with greater difficulties , that so they might not start aside in the day of tryal .

4. Some hee intends to bee patterns and examples of mortification in the world , and therefore carries them on with troubles of spirit , and lets them lye longer in them , that being raised up , they may bee dead to the World ever after .

Thus you see the like measures are not necessary , neither in respect of Gods ends , nor in respect of your selves ; and why then should any mans humiliation bee a pattern for thee ?

All that can bee said in it is this , that so much is required , as to cast us out of our selves , make us weary of our sins , willing to sell all ; cut off right hands , pull out right eyes , to part with the dearest and beloved sins for Christ .

Wee all agree , it is sufficient when it doth cast a man out of himself , and bring him over to Christ ; and how much that is who can set down ?

A less degree will do that in one , which it will not in another ; if the same measures were alike necessary for all , then it would follow ,

1. That every one is so to labour to come to that measure , as to receive no comfort in the Promise till hee have attained it .

2. And it would follow , that what comfort any may have gotten in the Promise , they are to yeeld up , if they have not had the like measures that others have attained to ; and what perplexities , fears , doubts , would so bee left in the consciences of men , so that they would never finde a bottome to stand on .

As in Grace , a man would never have comfort , if his comfort were to arise from the measures , and not from the truth . So in humiliation , many poor souls in taking others for a pattern , have lost the rule , and put themselves into a greater in capacity to close with the Promise , at a greater distance from Christ than they were before ; and have made themselves miserable for the present , and for the future , and so have gone drooping even to their graves . And it had been better for many speakers and hearers too ; if this Doctrin had been pressed more before . How many have had their heads broken in peeces with it , and it is easier for these troubles to break the head , than to break the heart .

But thus much for the second .

Thus you see wee have finished the two generals . That wee are slow of heart to beleeve .

What are the grounds that men are slow of heart to beleeve ?

3. Wee come to the next , what are the reasons that this temper of spirit is so offensive unto God ? I have given you many reasons in my Sabbath dayes discourse on the third of John . Why God was so severe against unbeleef .

All which would serve as so many demonstrations of this point , wee will at this time adde but these three more .

Reas. 1. Slowness of heart to beleeve , is a temper very offensive to God , because it argues and speaks a corrupt heart .

A heart byassed with other respects which hinders from closing with Christ . As Christ saith , Joh. 5.44 . How can you beleeve when you seek honour ; when you are byassed with such respects as these ?

Such a spirit , either it argues ignorance , or pride , or love of sin , or jealousy of the truth of God , the goodness of God , and this is very offensive ; jealousy is the rage of a man , &c. which is more provoking , because God hath so far condescended to our weakness for our establishment , that hee hath not only given us his Promise , his Covenant , his Oath and Seal ; and all to comfort us . And if notwithstanding all this , wee shall nourish a spirit of jealousy , and cherish our doubts and distrusts ; this must needs bee very displeasing unto God . Vae nobis si nec juranti Deo credimus . Aug. If a man should give you his Promise , and yet to satisfie you to his Promise , hee should annex his Oath , and to his Oath his Seal , &c. If yet notwithstanding you will bee jealous and distrust him , how would this make a mans bloud to rise ? how would hee break forth into rage ? what , will you not beleeve mee ? do you think mee to bee a Devil ? do you think I will bee perjured ? &c.

And how much more must this provoke God , who is immutably true of his word . One syllable being a better bottome for a soul to rest upon , than all the Protestations of men and Angels ; men though true , Angels though true , yet they are not in themselves immutably true , because they are but Creatures , but now God is , hee is truth it self ; no shadow of change in him .

Nay , and not only true , but able to make good his Word , what hee hath promised . Men may bee true , and yet want ability to perform , but what God hath said ; hee will do , because hee is faithfull , and hee is able to do , because almighty .

And hath God condescended to us so far , as not only to give us his Promise , his Oath , Covenant and Seal ; and are wee yet slow of heart to beleeve ? do wee yet nourish jealousies and distrusts ? Why then judge if this must not needs bee a high provocation of God .

And that is the first reason , because this sin speaks corruption of heart .

Reas. 2. Because such a spirit what in it lyes , makes void and null the great things of God , I say as much as in thee lyes , for thou canst not do it . As the Apostle saith , God is faithfull whether men beleeve , or beleeve not : so God is mercifull , powerfull , wise , gracious , true , whether men will beleeve , or beleeve not .

But this I say , as much as in thee lies , thou makest void all the great and stupendious things of God , wee will name these seven .

1. Thou makest void the great councels of God , all the thoughts of his wisdome in contriving such a way , to advance his glory in the salvation of men . God had purposed and contrived from everlasting to make himself glorious , to set up and advance the glory of his wisdome and grace , and this is the way his wisdome pitched upon from everlasting , to do all this by sending of Christ into the World , and thou by standing out , dost not only frustrate Gods ends in thy salvation , but as much as in thee lyes , nullest and makest void all the thoughts and contrivings of his wisdome ; for all this is to no purpose , while thou stands out and wilt not beleeve .

2. Thou makest void all the thoughts of his Mercy , in which he desired to set forth himself , and make himself visible to the lost sons of men , by sending of Christ into the World .

But now if thou wilt not beleeve , to what purpose were all these great things of God , to what purpose was all this glorious fabrick of Gods mercy and councel , which was the greatest thing that ever came upon his heart ? Gods master-peece , which went to the height of his skill and wisdome , to the height of his mercy and love . Beyond which there is a non ultra in Gods thoughts , there was no further or more , God could go no higher than himself , all was infinite ; but thou in standing off dost annul , and make void all the thoughts of his mercy , and his love , if others should do the like , to what purpose then were all ? it would make all this void , and to no purpose : thou dost it as much as in thee lyest . If a man should make a curious peece that should publish his skill , his greatness , wisdome , and a man come and break it all in peeces , would hee not bee greatly offended ? And what a fearfull thing is it , to make void that wherein God set himself , to make himself glorious ? to obscure that in which God set himself , to make himself visible in ? but thou , who art slow of heart to beleeve ( as far as it lyes in thee ) dost this , and therefore what a provocation of God must this bee ?

3. Thou dost as much as in thee lyes , make void all the purposes of Gods mercy to thee . The great end which God aimed at in this great work of sending Christ into the World , was that thou mightest beleeve in him , and live . Now if thou stand out , and will not come in , will not close with him , thou dost what lyes in thee , to make void all the purposes of God to thee for good . I say , what lyes in thee , for thou shalt never do it ; the election shall bring thee in ; Gods purpose shall bring thee to his Promise . Our sins may alter Gods conditional purposes of temporal mercies ; as hee tells them , 1 Sam. 2.30 . I said indeed , that thy house , and the house of thy Fathers should walk before mee for ever , but now saith the Lord , bee it far from mee , for they that honour mee , I will honour , &c. But thou shalt never bee able to make void Gods eternal purposes of good to thee ; but yet take heed of tempting God , provoking God ; God may make thy body smart for it , though he save thy soul at last ; make thee know better , not try conclusions . But I say , what lyes in thee thou dost disanul all the purposes of God to thee for good , which is a fearful thing .

4. Thou dost what lyes in thee , frustrate the expectation of God . You know it is a great affliction to a man to have his expectation frustrated , and the greater the good which was expected , the greater the cut and wound to be disappointed and frustrated . Why I say ( may I speak after the manner of men ) thou dost what lyes in thee , to frustrate all the expectations of God . Why , what were Gods expectations ? but that thou shouldest receive his Son , if hee sent him ; that thou shouldest imbrace Christ , beleeve in him . And this seems to be sweetly insinuated in the parable , Mat. 21.37 . Mark . 12.6 . Surely they will reverence my Son , though they had abused the Prophets , &c. yet surely they will reverence my Son ; they owe so much homage to mee , or they will look upon him so great a person , the Son of God ; Surely they will reverence my Son . But however his Person and Parentage should not procure reverence , yet the service he came about will be a grateful service ; hee comes to be Saviour , hee comes to redeem them from Hell . Certainly hee will bee a welcome guest to them ; Oh how willing will they be to receive him ? how glad to entertain him ? with what open armes will they imbrace him ? how ready to obey him ? Surely they will reverence my Son . And in reason who would not have thought so ? what welcome might not the King of glory expect , the Prince expect , who came upon such a business ? What might not a Prince expect , who came to loosen the captives , to redeem vassals , to relieve distressed , break chains ? Sure in all reason hee should have been received with all joy , with all acclamations and willing imbraces : This God expected . But now when in stead of receiving , we reject Christ , sleight Christ , undervalue Christ , when we will not close with him , &c. how doth this cross the expectation , and frustrate it .

5. We do what lyes in us to make void Gods end in sending Christ . What was the end which God aimed at in this plot , in contriving such a way , in sending Christ into the World ? this was his end , that we might beleeve and live , his glory , in our salvation . Surely the end must needs be glorious , when the means and work was so glorious ; if the foundation of this work were so glorious , what will the whole structure bee ? Now this was one part of Gods end in sending of Christ , that thou shouldest receive Christ , beleeve in him . And so long as thou standest out , thou crossest Gods end , frustrates the end of God . And this must needs be a great provocation of God . If a man did take a great deal of pains in a work ; spent all his time and indeavours for some end , and at last be crossed in the end ; the work is nothing to him . This provokes , &c. Why thou dost frustrate Gods end ?

6. Thou dost as much as in thee lyes , make void the death of Christ , thou makest all his sufferings , and all his blood shed to be to no purpose . What was the end that Christ shed his blood ? what was the end Christ dyed ? why it was no other but this , that we might beleeve in him , and have a pardon ? &c. But now so long as thou standest out , thou frustratest all this ; if all were like thee , I pray thee , to what purpose were the death of Christ , the expence and shedding of his blood ? And therefore this provokes much ; if one of us should suffer much for the obtaining of such an end , if after hee had indured , to bee disappointed of it , this much provokes us .

7. Thou dost as much as in thee lyes , make void all the Promises of God to Christ .

God promised and entred into Covenant with Christ ; that if hee would lay down his life and blood , hee would make him King over Saints ; hee would give the Heathen for his inheritance , &c. Isa. 53. Hee shall see of the travel of his soul and bee satisfied . God promised Christ , that if hee would lay down his life for a people , hee should have them ; hee would give a people to him . And thy standing out doth what lyes in thee , to make this Promise void , to make God a lyar to his Son , &c. Thou shalt not bee able . Christ shall have a people , God will yet set his King , &c. yet if all were like thee , where were Christs people ?

Nay , and thou robbest Christ of the reward and fruit of all his death and sufferings , this was the reward Christ was to have for his death , &c.

If a man had sweat , or shed his bloud for such a thing , you would not bee so injurious to him , as to hinder him of the fruit of it , every one would bee ready to cry out , of such an act of injustice .

Why , thou art Christs reward , hee shed his bloud , laid down his life for this end , for this purpose . And by thy standing out , thou dost what is in thee to rob Christ of this his reward , the fruit of his death , and therefore what a provocation is it ?

Reas. 3. Because this temper keeps a man in an unserviceable condition , both to God and man . And this must needs bee very offensive to God .

It was one great end , that God sent Christ into the World for , that wee might bee able to do him service ; it was the end of our Creation , and of our redemption too , that being redeemed out of the hands of our enemies wee should serve him , Luk. 1.74 , 75.

Though our service was not the impulsive cause of Gods redeeming us , though it was not the motive , which did perswade and prevail with God to send Christ into the World , to redeem us , yet this was an end , one main end which God aimed at in sending Christ into the World , that wee might bee able to serve him without fear , &c.

Christ did not discharge us from the debt of sin , to free us from the debt of service ; but therefore did hee pay the one , that wee might bee able to return the other . As the Apostle , Rom. 8.12 . where having shewed that wee are justified , and our sins pardoned , hee concludes , therefore Brethren , wee are debters not to the flesh , &c. Christ hath broken the bands of subjection to others , that wee might take upon us the yoak of service to him .

Christ freed us from the curse of the Law , that wee might yeeld obedience to the Commands of the Law ; from the penalties , that wee might obey the Precepts ; from the Law , as a Covenant , that we might walk in obedience to the Law as a Rule . Plane dicimus decessisse legem quod onera , &c. That as the Law was given with Evangelical purposes , so it might now bee kept of us with Evangelical principles .

So that this was one main end that God aimed at in our redemption , that wee might bee able to do him service .

Now therefore that which crosseth this great end which God aimed at , and keeps us in an unserviceable condition to God , must needs bee very offensive to God ,

But that unbeleeving doth . It makes you utterly unserviceable to God .

There is a twofold unbeleef . 1. Reigning . 2. Remaining unbeleef .

For the first , where Un●e●ie● reigns , that man is altogether dead , and no more able to do a peece of service to God , than a dead man to perform actions of life . As Christ saith , Joh. 15.5 . without mee yee can do nothing .

And for the second remaining Unbelief ; so far as Unbelief remain● , so far it ●cts , so far as it prevails , so far are you wounded , disabled ●or ser●ice . Though there bee not a total and universal impotency , as ●n the former , yet there is a partial disabil●ty , and this is more or lesse , according to the workings and prevailings of Unbeleef in you .

It is said of Abraham , Heb. 11.8 . That by Faith Abraham obeyed God . And it was a high act of obedience .

It is Faith which doth inable us to obey , and quicken us in obedience .

1. It begets Soul-inabling-Principles , such Principles as are suitable to the command , and thing commanded .

2. Faith supplies a man with Soul-inabling-strength from Christ .

Wee have not only inherent , but assistant strength , not only operative , but cooperative , &c. from Christ , and Faith furnisheth us with it .

3. Faith doth furnish a man with Soul-inabling-considerations , 1. From God . 2. From the work . 3. From the rewards , &c.

2. It inables the soul to suffer .

1. It puts the soul into a suffering frame .

2. It doth furnish the soul with suffering resolutions ; Faith cloatheth the soul with strong resolutions ; as in the three Children , Dan. 3.

3. Faith begets suffering graces . Courage , magnanimity , patience , humility , self-denyal , contempt of the World , high prizings of Christ

4. Faith layes in suffering strength , strength from God , from the Promise , &c.

5. It propounds to the soul suffering rewards , for these light afflictions which are but for a moment , work , &c. 2 Cor. 4.17 . All which I might insist large upon , to shew you how Faith doth inable the soul , &c. So Unbeleef it keeps the soul in an unserviceable condition . Hee that doth not yeeld obedience to the promise in a way of beleeving , cannot yeeld subjection to the Precept in a way of obeying ; men of a bad beleef , can never bee men of a good life .

Hence wee read , that Faith and Obedience , and Unbeleef , and Disobedience are expressed by the same name , Rom. 15.31 . which shews how near they are together . If you bee once beleevers , you will then bee obedient , and while you continue in Unbeleef , you must needs bee disobedient .

It is observeable , that God gave the Law four hundred and thirty yea●s after the P●omi●e , as the Apostle saith , Gal. 3.17 . which shews , that Faith in the Promise must bee the spring of all our obedience to the Precept .

When God gave the Law , see what a preface there is to obedience ; I am the Lord thy God . As if hee had said , here is that which must inable you to obedience .

After Adams fall , God doth not then give him any new commands , hee puts him not to work again , but now to beleeve ; hee gave the Promise then , and not the Law , to shew that now hee must have a new Principle of working , before hee could work , hee must now beleeve , that hee might bee able to do . Many men think they can do God better service by doubting , than by beleeving ; by standing off , than by comming in .

But alas ! Satan deludes thee , if hee get between thee and the Promise , if hee keep thee off from Christ , hee will either dishearten thee from obedience , or hee will discourage and disable thee in thy obedience . Faith is the spring of action , the rise of all obedience , without Christ wee can do nothing , and without Faith , wee must needs bee without Christ ; for Faith gives the soul union and communion with him , it implants us into Christ , and then , and not till then , wee bring forth fruit .

It is said of Abraham , Heb. 11.8 . That by Faith Abraham obeyed God , ; and you know , it was a high act of Obedience , the sacrificing of his Son , and so is the sacrificing of our sins . It is Faith alone that doth inable the soul to do , to suffer .

Wee now come to the Application , wherein I shall bee brief , because most of it I shall refer to the second Doctrin .

Use 1. If so , then see how Satan doth delude their souls , whom hee perswades not to beleeve is a vertue , is a thing pleasing unto God .

Are there not many ? who as Jonah said , hee did well to bee angry . So they say , they do well not to beleeve , they do well to stand out , &c.

You shall hear some make it a matter of conscience not to beleeve ; they ought not to beleeve ; should such sinful creatures , such vile wretches so polluted ? &c.

Should they beleeve , this were to presume , to sin against Gods Justice in the closes with his Mercy , this were to give holy things to dogs , &c. Satan presents sin .

And some there are so witty , as to object against all that can be brought ; as if they took a pride to argue themselves into a condition of misery , setting the pride of their own carnal reasonings , against the riches and freeness of the mercy of God ; if you bring a promise to them , when cast down for sin , and indeavour to fasten a promise on them , they can tell you , that this is not the meaning of the Promise , or certainly this Promise doth not belong to mee .

Alas will they say ! all this is but lost labour ; you might as well ca●●y a cordial to a dead man , as bring a Promise to them ; it is a ●●u●tless thing , if upon examination wee shall discover some spots o● a Child in them , some undoubted evidences of one whom God ●peaks mercy unto . Yet they will tell you all these are false , all ●●●se are in Hypocrisy . It s true , if these things were in truth 〈◊〉 , I could then conceive some hopes of mercy , but I know ●●ey are all in Hypocrisie ; they are all unsound and counterfeit , &c. Ergo no Mercy .

Thus doth many a poor soul take pains to reason himself into misery , and side with Satan , and take part with the corruptions , and unbeleevings of his own heart against himself .

And what will bee the end of it ? sure it will breed bitterness in the latter end ; for the present , it is thy sin , and for the future , it will bee thy misery ; either it will cause God to withdraw himself from thee , as hee tells them , Deut. 32.20 . Or cause thee to withdraw thy self from God . As the Apostle speaketh , Heb. 3.12 . Take heed least there bee in you an evil heart of Unbeleef in departing from the living God . Hee that withdraws himself from the Promise , cannot long keep close to the Precept ; hee that keeps at a distance from Mercy , will not long walk in the wayes of duty .

When the workings of natural conscience are done ; when fears are allayed , when troubles are blown over , then will all service bee done too ; if not , yet the continuance of troubles , and fears , will make you cast of all , and say , there is no hope ; or will discourage your hearts in your walking , that your life will bee little better than a martyrdome , with continual racks and troubles . It was before thy sin not to beleeve , but now it will bee thy misery , before thou wouldest not , now thou canst not . Thou soughtest arguments before to keep thee off from the Promise , and thou wilt now seek as many arguments , against such arguments which might bring thee over to the Promise . And this miserable unbeleef , is the fruit of sinful unbeleef . This disability to come to the Promise , is the punishment of thy former slowness to come to the Promise . And this temper you shall see in many , who have reasoned themselves down , do finde it now a harder work to reason themselves up again .

Who have put themselves into a greater incapacity to close with the Promise by those wayes which they have thought to bee helpful to them . It is easier to give entertainment to carnal reasonings , to the suggestions of Satan , and the objections of our own fleshy hearts , than to get rid of them again .

Many have given willing entertainment to these at first , who would more gladly bee rid of them afterward if they could .

But the continuance of them is a fruit of your entertainment of them .

If you will entertain doubts and fears , and set up your own carn●l reasonings against the Promise , then you shall have doubts , and fea●s , and ca●n●l reasonings when you would not , to keep you from the Promise . As God said in another case , Hos. 8.11 . Because you have made many Altars to sin , th●r●fore Altars shall bee unto you to sin . So here , because you have set up your carnal reasonings , and your unbeleeving thoughts against the Promise , to hinder you from closing with the Promise ; therefore carnal reasonings , &c. shall bee a hinderance , &c.

Thus is miserable Unbeleef , a fruit of sinful Unbeleef ; which the more miserable , the lesse sinful ; the more seen , the more sorrowed for ; the more lamented and mourned for , the lesse sinful ; while it was your sin it was not seen , it was not sorrowed for , and now it is , &c. and the more misery , the lesse your sin in Gods account . Carnal reasonings were before your pride , now your grief ; you sought them before , you would bee rid of them now ; they were your delight before , now they are your trouble , your misery , which is something .

But they had not now continued to bee your misery , if they had not before been entertained as your sin , &c. This is the fruit of slowness of heart to beleeve .

Use 2. Is of Exhortation . If so then , three things , 1. Bee convinced of the greatness of the sin . 2. Bee humbled for it . 3. Bee quickened to beleeve .

1. Bee yee convinced of the greatnesse of the sin , it is a sin whereby you wrong God , gratifie Satan , wrong your own souls .

1. You wrong God in it , you obscure his glory , you limit his power , you contemn his wisdome , you give a lye to his truth , you abuse his love , you sleight and reject all the precious , and peerlesse thoughts of his Mercy and Grace .

I told you not long since , that God was more severe against Unbeleef than any sin , because Unbeleef was most severe to God . No sin was more cruel to God , God hath no greater enemy in the World than Unbeleef . It is an enemy to whatever is most dear and precious unto God . Therefore is hee such an enemy to Unbeleef ; if any man draw back , my soul shall have no pleasure in him , Heb. 10.38 .

2. You gratifie Satan . I beleeve thou wouldst not willingly ( if thou knew it ) gratifie Satan for a World .

I tell thee in thy standing off , thou dost not only gratifie him , but thou canst do Satan no greater a pleasure , no greater a courtesy in the World .

In this Satan hath all his desire of thee , that which hee desires is to make void all the great things of God , that which hee desires , is to make the death of Christ in vain ; to make the bloud of Christ to bee shed in vain , to make the great counsel of God , the great things of his wisdome and mercy to no purpose in the World ; And by this standing off thou dost what lyes in thee to answer his desire , and therefore this must needs glad him .

Besides Satan knows full well , if hee do not wound thy Faith , thy Faith will wound him , break the head of the Serpent ; and therefore it is that which hee laboureth after in all his temptations , if hee cannot keep thee from beleeving , yet to wound and weaken thy Faith , that thou mayest not wound him .

If hee cannot make thee his friend , yet if hee can weaken his adversary . If hee cannot take away thy weapon , yet if hee can weaken thy arm , or blunt thy weapon , hee is content .

If hee cannot destroy thy Faith , yet if hee can weaken thy Faith , if not hurt thy Faith , yet if hee can keep thy Faith from hurting him , by weakening of it : for every act of Faith wounds Satan , bindes him in chains , &c.

And therefore if hee can prevail to keep thee from beleeving , or if hee can weaken and wound thy Faith , hee is well contented , this gratifieth him .

What can gratifie him more , than to make a Pageant of all the great things of God , than to make all these great things like a dream ?

What can gratifie him more , than to keep thy soul at a distance from Christ and the Promise ; what can pleasure him more , than to make a soul look upon God , as a God of terror and wrath ?

What more , than to keep the soul upon racks , upon fears , discouragements and disquiets ; this is some of his own spirit of darkness .

Nay , what can gratifie him more , than to keep a soul in a dead unserviceable condition , make a man unfit to live , unfit to dye , unfit for any service to God and man ?

Why , all this doth Satan do , if hee can but prevail to keep thy soul from Christ , at distance from the Promise , as I could shew you at large , &c. The way Satan doth it , is by setting out sin . Though I would bee willing to see sin , yet I am not willing to see sin in the Devils glass ; I am not willing to see sin , when Satan discovers sin .

Satan hath two glasses , wherein hee discovers sin .

1. Hee hath a lessening or extenuating glass , wherein hee discovers sin to wicked men , which makes them appear less than they are ; great sins , small sins , infirmities ; and lesser sins to bee no sins .

2. And Satan hath a multiplying or magnifying glass , wherein hee discovers sin to them , when cast down , and extends it , not only above the greatness of sin , but of mercy also .

As I would have my eyes broad and open , to see sin when God discovers it . So I would shut mine eyes when Satan discovers sin .

Quest. But how shall I know when God and when Satan discovers sin ?

1. When God discovers sin , hee keeps up the apprehensions of mercy above the greatness of sin .

But when Satan discovers sin , hee heightens sin above the riches of mercy . As you see in Cain , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 my sin is greater than can bee pardoned ,

2. When God discovers sin , he doth not bleere , but rather clear the eye of Faith to the beholding of Christ , hee makes the soul fitter to see Christ ; doth not hinder , but helpeth the soul in sight of Christ .

But when Satan discovers sin , hee doth ever bleer and blinde the eye of Faith , from the beholding of Mercy ; either hee discovers the malady , and conceals the remedy , or hee holds the eye of Faith , that it cannot look upon Christ for mercy .

Hee puts the soul into a present incapacity to look up to God for mercy ; hee stings , but holds not up the brazen Serpent .

3. When God discovers sin , it is to drive us out of our selves , and to draw us unto Christ and the Promise , makes the Law a Schoolmaster , &c. Gal. 3.24 . but Satans discoveries of sin , sets us further off from Christ .

4. When God discovers sin , it is to make the soul more in love with Christ , to prize Christ more , to advance him more , to love him , and desire him more . It is such a discovery that makes the soul to run to the remedy .

But when Satan discovers sin , it is to make us more affraid of Christ , to flye from Christ as Adam , never the more to desire him .

5. When God discovers sin , hee humbles the soul under the sight of it , hee makes a man to abhor himself , makes sin hatefull to him .

But when Satan discovers sin , it is to discourage us , not to humble us : hee may make sin fearful , but never makes it hateful .

Besides , as you may know by the manner and the end of the discovery , whether Gods or no.

So by the time and temper wee are in .

Satan discovers sin , when hee hath gotten the soul at an advantage ; he comes upon us as Simeon upon the Shechemites when they were sore , Gen. 34. when hee hath gotten the hill and the wind on us ; when wee are in some sad condition , when in temptation , when in darkness , when in some distresses , when wee are drawn from our succours .

It is a passage of one , that Satan , when hee discovers sin , and so hee openeth our wound ; hee gets us into the wilderness , into the cold , from our friends , succours , &c. But when the Spirit of God openeth our wounds , it is by the fire , friends about us , cordials near us , &c.

But I think the difference is rather to bee taken from the manner of the discovery , than from the end and effects of it .

Well then , that is a sinfull looking on sin ,

1. Which heightened sin above the riches of mercy .

2. Which bleereth and blindeth the eye of Faith from beholding Christ and the Promise .

3. Which sets the soul at a farther distance from Christ .

4. Which makes the soul affraid of Christ .

5. Which discourageth the soul under sight of it . And hee that thus looks upon sin in Satans glass , no marvel if hee bee slow to beleeve ; and to come over to the Promise .

7. When Satan discovers sin , hee rather makes a malady , than discovers a malady , never discovereth one wound , but makes another ; never discovereth a sin , but takes a course that that discovery shall bee sinfull .

3. Thirdly , as you wrong God , and gratifie Satan , so you injure your own souls .

1. You rob your selves of comfort , and keep your selves in unnecessary racks and troubles , and bondage . And this is a great evil . Nature cannot subsist without comfort ; comfort is to the soul , what the soul is to the body ; a man cannot live without it ; and it puts grace to it too ; though for a time Grace may live , and act strongly in the want of comfort ; yet when troubles continue , and a man walks long without comfort , it will put Grace to it , to the utmost to subsist .

Oh what abundance of comfort , what floods of consolation , what peace , what joy , dost thou rob thy self of in thy standing off !

2. You hinder your souls of Grace . Quantum credimus , tantum amamus . Grace keeps a proportion with Faith . So much Faith , so much Grace , &c. keep down Faith , and all Grace is kept down ; and where Faith stirs , all the wheels move , it s the spring of motion , the Master-wheel . Faith is the stomack which receives all for the nourishment of the whole . As all the members depend upon the stomack , so all the Graces upon Faith . It is a Mediatour to our Mediatour ; it fetcheth in provision to the soul , all depends upon it . If Grace be weak , Faith goes over to Christ , &c. for the supply of strength .

3. You make your selves every way unserviceable to God ; as I shewed you ; you make your selves unable to do , unable to suffer for him . You make your selves good for nothing , unserviceable to God , to the Church , to his cause , to your selves too , &c. Many there are that think they can do God better service in standing off , than in comming in , by Fear , than by Faith .

They think that in nourishing their doubts , and their fears , they do cherish their care , watchfulness , humility .

And on the contrary , they think , that if once they should come to beleeve , then they should bee more loose and careless , and take more liberty to themselves . Indeed , you would have more liberty to service , not to sin . You would not bee tyed to service with coards of fear , but with bands of love , your principle of service , and your manner of service would bee changed , where now you serve nim out of fear ; then out of love , now out of convictions of conscience , then out of propensions of a divine nature ; now you serve him as slaves involuntarily , then as sons with willingness and delight , &c.

Now you do duty as a task , then as your trade . And you will walk in the wayes of duty , though you see no commings in .

As a man that loves his trade , that loves his calling , hee will hold it up , and follow it , though hee get nothing by it , though no gain or comming in by it . So the soul which hath a Principle bred in him suitable to the things of God , which is wrought by Faith , hee will hold up to pray and to do duty , though hee finde not commings in ; there is a natural agreeableness between him and duty , between his spirit and the work , and though hee never get good by it , yet hee will hold up his spirit to the doing of it .

As it is with a man , whose nature is sensualized , that hath sinned away the very common Principles , pluckt up the very senses of nature , hee will drink , and bee drunk , though hee undo himself by it , though hee hurt his body , impoverish his estate , yet hee will drink , &c. As Solomon saith , a Whore will bring a man to a morsel of bread , will undo a man , yet hee will go on in sin , hee will not leave his sin , though undone by it ; hee will sin , not only though hee get nothing , but though hee get hurt , though hee undo himself thereby , yet hee will go on in sin , and the reason is , that universal sutableness that is between his soul and sin .

So on the other side , a godly man hee will serve God , hee will hold on in duty , in obedience , though hee finde no comming in by it .

There is such a sutableness between the spirit of a beleever , and the work , that though there is no commings in , though hee finde no peace , no comfort in the wayes of God , yet hee will hold up to the work .

Where now an unbeleever , if hee do not by these things get peace which is all hee looks after in the doing of it , if he do not get comfort , at last hee throws off all , because there was no Principle of sutableness to hold him to the duty .

Therefore you see how Satan deludes you . Faith alone is the spring of action , that which sets us a work , and quicken us in working ; if Faith bee up , all his Graces will bee so too , and if that bee down , all other Graces are weak , and down with it .

As Parisiensis saith , it is the vertue of a Christal , when the vertues of other precious stones are extinct , to raise them , and revive them again . So doth Faith with our Graces ; when Davids heart was down in Psal. 43.5 . you see hee recovers himself by his Faith , no sooner did hee exercise his Faith , but his heart is raised .

That which quickeneth you to service , and inables you in service , is Faith , and that which deads your spirit , and makes you unserviceable , is unbeleef , and therefore bee convinced of your sin .

2. Bee humbled for it ; this is the great sin , the womb of sin , the Mother and Nurse of sin , as I have shewed .

That which holds up Satans Kingdome in you , is your unbeleef ; if this fort were once taken , all the rest would quickly yeeld up .

You see when Christ would conquer covetousness , hee labours to conquer unbeleeving , as you see , Mat. 6.25 . to the end .

That being overcome , all the rest yeeld up , and are vanquisht . Nay it is a sin which doth not only uphold particular sins , but the state of sin . It is called a state of unbeleef , wee do not say , a state of drunkennesse , a state of swearing , &c. but a state of unbeleef ; others are but particular , this an universal sin . And is there not then cause to bee humbled for it ? you see what a sin it is , how you wrong God , how you gratifie Satan , how you injure your selves ; and is there not cause then to bee humbled for it ?

Men are hard to bee humbled for this sin , because hard to bee convinced either that they are guilty of it , or that it is a sin .

Prophane and wicked men , worldly men , they will not bee convinced that they do not beleeve . Though there bee nothing more plain , if the Devil did not delude them , for Faith and sin cannot stand together ; you can no more separate Holiness and Faith , than Light and the Sun .

And humbled men they are hard to bee convinced that it is a sin .

Though it is easy to convince them that they do not beleeve , they are sensible enough of that , yet it is hard to perswade them that it is a sin , not to beleeve , that it is their duty to beleeve ; they think they do well in keeping off from the Promise ; they express their tenderness of Gods justice and holiness , and judge it a great wrong to both , that God should bee merciful to such sinners as they . But I must tell thee , it is a greater sin than all thy sins ; a killing , a murthering , an undoing sin . It is a finishing sin that seals thee up in a state of sin ; and therefore you had need to bee convinced of it , and humbled for it .

3. Bee yee quickned to beleeve .

What shall I do now to perswade with you , who are slow of heart to beleeve , to come in and beleeve ? Alas ! all that I can say is nothing , if God do not mightily work upon your hearts , and perswade with you .

Shall I tell you there is an inexhaustible fulness of mercy in God , and merit in Christ for the greatest sinner among you ; and this is something . Shall I say that God is willing to forgive the greatest sinner of you , if you will now come in and beleeve ?

If you will go by Gods revealed will , and thou hast no other rule to go by , nor to bee judged by , there God tells thee that hee keeps open house , hee invites , hee excites , hee intreats , hee beseeches to come ; these were something to perswade with our hearts . But I shall pass them . I will only name these two to perswade .

1. Consider , God commands thee to beleeve .

2. Consider , thou can do God no greater pleasure than to come in and beleeve .

1. Consider , God commands thee to beleeve , 1 Joh. 3.23 . This is his Commandement , that wee should beleeve on the name of his Son Jesus Christ .

And what can thy heart now reason against this ? will not this bee enough to answer all thy fears and scruples ? to beat down all that thy unbeleeving heart can say against the Promise .

Why God doth not only invite thee , but hee commands thee to beleeve .

Gods command is a sufficient warrant to beleeve , and will bee sufficient security to all them that do beleeve .

1. I say it is a sufficient warrant to beleeve . Men may command things , and tell us that our obedience to them shall bee sufficient warrant to us , and yet they may want power enough to secure us in our obedience to them , but it is not so with God , his command will be a warrant sufficient to carry out any soul in his obedience to him . Doth Satan say , wherefore dost thou beleeve ? thou art a Reprobate , thou art a cast away , thou hast no right to the Promise ; but thou must say then , thou art a Creature , and God commands thee to beleeve , and in obedience to Gods command , though thou sees nothing but death for the present , yet thou wilt beleeve .

Doth bee say , thou hast no right to a Promise , not any title to Mercy : yet mayest thou say , thou art bound to the Precept ; though I cannot clear my right to the Promise , yet I am sure I am to obey the Precept ; I am bound to the obedience of the command , and God commands mee to beleeve .

Yea , and thou may say thus much , if I am bound to beleeve ( as I am ) then I may bee able by my beleeving to clear my interest in the Promise .

Thou mayest tell him here is a command for thee , none then for him , hee is out of hope . It is an infinite mercy to stand under the command of beleeving , the Devils do not , the damned do not , thou doest , which is infinite mercy .

2. As Gods command is a sufficient warrant to beleeve , so it is sufficient security if wee do beleeve ; there was never a soul that perished in a way of obedience , in a way of beleeving .

Doth Satan say , thou mayest venture thy soul if thou wilt ? but thou dost but cast away thy soul , for thou shalt never bee saved , God will never own thee .

Thou mayest say again , Gods command is a sufficient warrant for thee to beleeve ; men may fail us and bee men , but God cannot fail us and bee God .

But put it to the worst , though thou do not know whether thou shalt bee saved , yet this thou knowest , that God commands thee to beleeve .

Well then , bee peremptory , and resolve in beleeving ; say , if I dye , I will dye in a way of beleeving , in a way of obedience to the command , not in a way of disobedience to it .

This I know , if I beleeve not , I must perish , hee that beleeveth not is condemned , but if I do beleeve , if I do go on in a way of obedience , who knows whether God will bee mercifull ? nay , who knows not but that hee will ? I must tell you , this resolution will put the Devil to it , hee knows not what to say to such a man ; nay and it puts God to it too , for God cannot reject him , who will yet go on to serve him , though hee should never own him .

2. Consider , you can do God no greater pleasure than to come in and beleeve . Thou honourest all-God , as I shall shew thee in the second Doctrin .

It is a great deal of ease and pleasure for a full and pained breast to bee sucked ; the breast of Mercy and Promise is full , yea and in pain too , and thou shalt do God ( let mee speak after the manner of men ) the greatest pleasure thou canst do , to come and suck , Joh. 6.28 . when the people asked , what shall wee do , that wee may work the works of God ? Mark then how Christ answers ; why this is the work of God , that you beleeve in him . As if hee had said , would you do that which would content God ? would you do that which pleaseth him ? why this is that which doth wonderfully content God , this is that doth admirably please God , to beleeve . I tell thee by this thou makest God amends for all the wrong thou hast done him all thy life . Nothing else will ; if thou shouldest go about to redeem every oath with an age of precizeness and exactness ; every idle word and action with an eternity of praises and tears ; all thy exactions and injustice with a treasury of alms ; all this were nothing to the making of God amends . But here do but come over to the Promise , do but close with Christ , and thou makest God amends for all , God will bee fully satisfied , not with thy Faith , but with Christ , not with thy beleeving , but with Christ , whom thy Faith holds up . Nay , not only satisfied , but ipse tibi velim & debitor . I would not only bee satisfied , but I would bee thy debtor , to give thee eternal life . Oh then that you who are slow of heart to beleeve , that you would now come in . Close with Christ , and then thou mayest set Christ against all that the Law , Justice , Sin , Hell , Satan can say against thee . You see the Apostle did so ; who is hee that condemneth ? it is Christ that dyed : Hee makes a challenge of all ; sets the death of Christ against whatever can bee brought ; so mayest thou . Let us weild this weapon , &c.

1. Doth Satan say thou hast sinned ?

Why , but may the soul say , I have closed with him who hath suffered for sin , what can my debt of sin bee , that the payment of his sufferings hath not fully answered .

2. Doth hee say thou hast sinned against the great God of Heaven ? yea , but thou mayest say , I have an interest in him , whose Righteousness is the Righteousness of the great God of Heaven . Jehovah our Righteousness , and that is able to suffice for that .

3. Doth hee say the glory of the great God is debased by thy sinning ? Why , but thou mayest say , will not the emptying of his glory , who is the brightness of his Fathers glory , answer for that ?

4. Doth hee say thou hast sinned against knowledge ? Why but thou mayest say , all that Christ did , and all hee suffered , hee did with knowledge , Joh. 18.4 . Jesus knowing all things , &c.

5. Doth hee say thou hast sinned with delight ? Why , but thou mayest say , Christ hath suffered with greater delight , than I have sinned . Hee delighted to do the will of God , and this was the will of his Father , that hee should give his life for mee , Joh. 6. Luk. 12.50 . And it was said of him , that hee was straitned till the hour came , as men that delight in a work which they long to bee upon .

6. Doth hee say thy sins lye in thy spirit ? Yea , but thou mayest say , the chiefest part of his suffering did lye in his spirit ; his soul was heavy to death , Mat. 26.38 . when hee sweat drops of blood , &c. Luk. 22.44 .

7. Doth hee say thou art still full of corruptions ? Why , but thou mayest say , Christ is full of holiness , and by him , though I bee black , yet I am comely . As I look not to be justified by mine own inherent righteousness , so I shall not bee condemned for this remaining corruption , so long as it is not reigning , so long as seen and sorrowed for . Though I desire to bee acceptable to him in holiness , yet I do not desire that my holiness should bee the ground of my acceptance .

Thus may a soul which hath closed with Christ bee able to weild this , to set Christ against whatever Justice , Law , Sin , Satan brings . Oh! then let us bee stirred up , you that are slow of heart to beleeve to come over ; thou seest thou canst do him no greater pleasure . Thou thinkest thou dost well in doubting , but thou dost exceedingly offend God ; thou canst not do him a greater discourtesy , &c.

Object . But doth God command every one to beleeve pardon ?

Ans. God commands every one to do the act of Faith , but not to beleeve a pardon till hee have done that .

If any shall get hold of the horns of the Altar , and yet rest in sin , God will deal with him as Joab , &c. 1 King . 2.28 , 29. &c.

God commands thee not to beleeve a pardon , so long as thou purposest to go on in sin , but yet hee alwayes commands thee to beleeve him , so as to give up thy self to Christ , &c. that thereby thou mayest have pardon , and assurance , and salvation .

A TREATISE OF THE Miserable Condition OF UNBELEEVERS .

BY SAMVEL BOLTON , D. D. And MASTER of C.C.C.

LONDON : Printed by Robert Ibbitson , for Thomas Parkhurst , and are to be sold at his Shop over against the Great Conduit in Cheapside , 1656.

A TREATISE OF HYPOCRISY .

BY SAMVEL BOLTON , D. D. And MASTER of C.C.C.

LONDON : Printed by Robert Ibbitson , for Thomas Parkhurst , and are to be sold at his Shop over against the Great Conduit in Cheapside , 1656.

A TREATISE OF HYPOCRISY . ISAIAH 58.2 .

Yet they seek mee daily , and delight to know my wayes , as a Nation , that did Righteousness , and forsook not the ordinance of their God . They ask of mee the Ordinances of Justice ; they delight in approaching to God .

A TEXT , which I may tremble to read , and you to hear . Well may wee ask that question , — Lord , who is it then that shall bee saved ?

Is it possible to do thus much , and yet miss of Heaven ? Lord , who is it then , that shall bee saved ?

The whole World may bee divided into four ranks of men .

1. Some , that are in the Church visible , but not of the Church invisible . 2. Some , that are of the Church , but not in the Church . 3. Some , that are both in the Church , and of the Church . 4. Some , neither in , nor of the Church .

Some , that have both right to , and possession of this great priviledge .

Some , that have possession , but not right .

Some , that have right , but not possession .

Some , neither possession , nor right .

But yet to come nearer . Those that are within the pale of the Church , and so within the bounds of Gods call , wee may rank into these three orders of men .

1. Some , who are Atheistical and prophane . Such as will do nothing for Heaven : as Gallio . — They care for none of these things , Act. 18.17 .

2. Some , who are Hypocritical and unsound . That will do something , but as good as nothing .

3. Some , who are sincere and upright . Who will come up to Gods price , and walk throughly in all the wayes of God .

But wee shall yet draw them into a narrower compass , viz.

Those , who are pretenders to Heaven . Of which there are but two sorts of people in the World . For wee will cast out the Atheist , the Worldling , the prophane Person , the Drunkard , the Swearer . These are men , upon whose forehead you may read , They are going to Hell . There are then but two sorts , which are pretenders for Heaven .

1. The first is , the Formal Christian . 2. The second is , the Upright and Sincere .

1. The first , Hee will do something for Heaven : hee will bid much for Heaven : hee will walk in the round of duty : hee looks to the matter , but neglects the manner .

2. The second , hee will come up to the price ; hee will do all Gods commands ; looking to the Manner , as well as to the Matter .

The one , hee will give God the carkass and body of duty . The other , hee will give God the life and spirit of duty .

Of the first sort wee have some in the Text , who went high , to fall short of Heaven at last . Surely , if wee but read the words , and if God had not said , they had been unsound ; wee should have judged them of the best of men .

Do but cast your eyes upon the Text , and read over the particulars .

1. They seek God , ] and not for a time only , in a storm , in trouble ; as many will do . Beleeve mee , they go further . They seek mee daily . They had their morning and evening Prayers .

2. They delight to know my wayes .

1. They knew the wayes of God .

2. They delighted to know his wayes ; which is equivalent to this ; they did not only know the wayes of God , but desired to know the wayes of God ; and for ought I know , might have some kinde of delight in the knowledge of his wayes .

3. As a Nation that did Righteousness , and forsook not the Ordinances of their God . ] That is , if you looked upon them , they would seem to bee as holy a people , as any I have in the World . There is none who would judge otherwise of them by any outward appearance , but that they were as holy , as sincere , as any in the World . Though they were not a Nation that did Righteousness , yet they appeared to bee so : They were as a Nation , that did Righteousness ; not only as a Nation , who heard , who knew , who spake Righteousness ; but as a Nation that did Righteousness . They appeared to the judgement of the World to bee as exact as the choicest Saints , which God had in the World .

4. They ask of God the Ordinances of Justice . ] They desire and pray that God would inform them in the wayes of Justice ; how they should bee governed and ruled in the World : a people which hath respect to their civil Laws and Government , pretending to desire Gods Warrant , Gods Direction , Gods Rule in all things ; As if they would do nothing , even in their civil Affairs , without Gods special Warrant and Direction .

5. They take delight in approaching to God . ] Than which , how can wee have an higher expression ? What ? do they approach to God ? and daily approach to God , as you see in the beginning ? And do they delight in approaching to God ? do they delight in hearing ? do they delight in praying ? do they delight in approaching to God , in his Ordinances ? Here was a stupendious height , What can wee say more ? how can wee go any higher ▪ Here wee may stand and tremble ; stand and bee astonished ; stand and bee amazed . Lord , who is hee that shall bee saved !

May men do thus much , and yet fall short of Heaven ? what will become of thee , that dost nothing ? what will become of thee , thou Drunkard ? what will become of thee , thou Swearer ? thou prophane Person ? Worldling ? if it bee thus with the green Tree , what will become of the dry Tree ? if it bee thus with them that appear to bee good , what will become of them that appear to bee evil ?

Thus you see the astonishing height , which yet an unsound spirit may reach unto . How much may bee done by a man , and yet bee unsound here , and fall short of Heaven hereafter !

So that now I shall trouble you , but with one Doctrin . ( And I beleeve , before I have done it , it will trouble you . ) And that shall bee from the general , the whole body of the Text together ; and it is this .

Doct. It is possible for a man , to do much in the wayes of God ; even to abound in all outward Performances , and yet bee false at the heart ; and yet have an unsound spirit here , and miss of Heaven hereafter .

This Doctrin you see the Text speaks plainly . To this I will adde but one Instance more , which may prove the whole Doctrin ; and that you have , Matth. 19.16 . to 23. You read there of ones comming to Christ . A young man , a rich man , one , who had great Possessions , and a Ruler too , as Luke expresseth it , Luk. 18.18 . All which was rare . A young man ! a rich man ! a Ruler to come to Christ ! you shall read there his business also . Hee came , not to tempt him , Non animo tentantis , sed voto discentis to insnare him , aothers did : but to learn , and be instructed by him . And the thing hee desires to bee instructed in , is not some frivolous trifling matter , which others came to Christ withall . But that which was the matter of his inquiry , was a matter of eternal concernment . viz. What hee might do , that hee might bee saved ; that hee might inherit everlasting life . Here was something here in this . A young man ; a rich man ; a Ruler , to come to Christ with desire to bee instructed , how hee should come to eternal life .

You shall now hear Christs answer , vers. 17. — If thou wilt enter into life , keep the Commandements . There was some special reason , why Christ makes him such an answer ? for in Joh. 6.28 , 29. Christ answers the same question in another manner .

Quaerebat opera , & Christus ostendit mandata . But Christ did here consider the quality of the Person , who demanded . Hee was a Work-monger , and Christ puts him to working . Christ gave him Physick sutable to his distemper . Christ puts him to the Commandements , that hee might convince him , in that , to bee imperfect , wherein hee thought himself to bee perfect ; and would make that his foil , which hee thought to bee his greatest glory .

Well , Christ having put him upon the Commandements , the young man demands , which of the Commandements ; as if hee had said ; — There is none of them , but I have already done .

Christ you see puts him to the Moral Law . Seeing hee will have Heaven and bee justified by Moses ; Moses shall bee his Judge ; and there rehearseth diverse Precepts of the second Table .

The young man , you see makes answer in vers. 20. — All these things have I kept from my youth ; what lack I yet ? Hast thou any more to command ? Is there any more to bee done ?

This was now much , hee said . If wee may beleeve him .

1. Hee obeyed . Hee was not only one , who did know the Commandements ; but one who kept the Commandements .

2. Hee obeyed universally : not some , but all . — All these things have I kept . ]

3. Hee had obeyed constantly . — All these things have I kept from my youth .

And sure there was much of truth in what hee said . For it is said upon this — Christ looked upon him , and loved him , as Mark relates , Mark 10.21 .

No question hee had obeyed the letter of the command : there was none could detect him , but Christ ; however , hee failed in the Spirit of the command .

Hee did not break them in the outward action , though hee did not keep them in the inward affection .

And yet for all this , this man was unsound , as hee discovers himself to bee afterward : for all this , this man fell short of Heaven .

And yet alas ! How far doth this man excel a thousand of us ?

So that you see , the Doctrin plain in the gross , in the bulk , scil. That it is possible for a man to do much in the wayes of God , and yet to be unsound at heart : to abound in all outward Performances , and yet to miss of Heaven in the end .

But wee 'l come to clear it to you , in the Particulars . And wee will follow this Method ; in these four Particulars .

1. Wee will clear it to you in diverse instances from the word , that it is possible so to do .

2. Wee will shew how this may stand both 1. With Gods ends . 2. With Satans ends . 3. With mans own ends , To do much , to abound in duty , and yet not to bee sincere .

3. Wee will shew you the grounds , whence it ariseth , that a corrupt heart may abound in all outward Performances .

4. Wee 'l shew you where the fault is ; how it comes to pass ; that all this may bee done , and yet the heart still remain unsound .

In which I shall desire , that they who are men and women of tender spirits , would not presently make conclusions against themselves ; and by so doing , gratifie Satan , discourage their own souls , grieve Gods Spirit , and wound and weaken themselves in the wayes of Grace . But hear all , ( for I cannot say all at once ) and then spare not , but come to conclusions with your selves .

I shall desire so to cast down the unsound , as not to weaken the sincere . And to bring in those that are without , as not to cast down those that are within . So to help the one , as that withall I hurt not the other .

1. For the first then . Wee will clear it in some particulars , that it is possible for a man to do much , to go far in outward performances of duty , and yet to bee rotten at heart , &c.

1. It is possible for a man to hear the word ; nay , and hear it often ; nay , and abound in hearing , time after time , Sabbath after Sabbath . Nay , and yet more , to hear it with affection too , and yet not to bee sincere .

1. That hee may hear the Word : This is plain , and needs no proof .

2. That hee may hear it often , abound in hearing . This you see here in the Text ; and Ezek. 33.31 , 32. where the people frequented to hear Ezekiel . They did not only sometimes , but they heard him often . They did abound in hearing .

3. They may not only hear , and hear often ; but hear with affections . Wee read of these four Affections , which were stirred in the hearing of the Word ; and that in such , who were unsound .

1. The affection of wonder , and astonishment , which indeed is the Mover of all the affections , Mat. 7.28 . — When the people heard him , they were astonished at his Doctrin . The like wee read , Mat. 13.54 . Mar. 1.22 . Mark . 11.18 . Luk. 4.22 . All bare him witness , and wondred at the gracious words which proceeded out of his mouth . — All wondred , but All were not savingly wrought upon . That is the first .

2. They may hear it with affections of fear and trembling . Thus you know Foelix heard Paul , Act. 24.25 . — When Paul preached of Temperance , and Righteousness , and Judgement to come , Foel x trembled . It struck dread and fear into his heart . It set him on trembling .

3. They may hear the word with affections of delight , and some kinde of love . You see in the Text , — They did delight to know Gods waies , and did delight in approaching to God . And Ezek. 33.31 , 32. — They come and sit before thee , as my people . They hear thy words , and thou art to them as a very lovely song . They hear thy words , but they do them not . With their mouth they shew much love , but their heart goes after their Covetousness .

4. They may hear the word , with affection of Joy . It is said of Herod , Mark 6.20 . That Herod feared and observed John ; and when hee heard him , hee did many things , and heard him gladly . The like you have , Matth. 13.20 . — The stony ground heard the word , and anon with joy received it : yet wanting root in the time of Persecution , they fell away .

So you see the first particular cleared . A man may hear the word ; hee may hear it often ; abound in hearing : Hee may hear it with affections ; and yet his heart may bee unsound .

2. A man may not only hear , but pray too ; nay , and make many prayers , abound in praying . Hee may pray in publick , pray in private , pray in the Church , pray in his family , pray in his closet , which last commeth nearer to sincerity , And may make strong cries ; Hee may pray with affections , i. e. such affections as sense stirs up ; but not such affections as Faith stirs up ; such affections as are raised up by some present sting and smart , some trouble and pressure of conscience ; though not with such affections as are raised up by Faith , quickned by Gods sanctifying Spirit . Affections of love and desire .

Nay , and they may joyn fasting to Prayer : nay , further , adde mourning to fasting . And yet their hearts may bee unsound .

I cannot stand to clear all the Particulars . The main I shall make to appear to you , in two or three places .

Read Isa. 1.15 . — When you stretch forth your hands , I will hide mine eyes from you ; yea , when you make many prayers ; when you multiply prayer ; adde prayer to prayer , as the word imports . — Yet I will not hear , your hands are full of blood ; i. e. you are unregenerate , you are unsound in your spirits .

So that you see a great deal cleared in this . A man may pray ; abound in praying ; multiply prayers , &c. And yet bee unsound .

And you may joyn fasting to prayer ; as you see in the next verse to my Text , and in the example of the Scribes and Pharisees , who prayed often , and fasted often .

And you may joyn mourning to fasting , Zach. 7.5 . — When you fasted and mourned in the fifth month , even these seventy years , did you at all fast to mee ? even to mee ? They served themselves , not God in that action all those seventy years together , Hos. 7.14 . — and they have not cryed to mee with their hearts , when they howled upon their beds ; they assemble themselves for Corn and Wine ; ( that 's the ground of their fasting and howling . ) For they rebel against mee .

That 's the second Particular .

3. A man may seem to bee humbled , to mourn and weep for sin : and yet bee unsound . A man cannot mourn for sin , as sin , but his heart is sincere : but a man may seem to mourn for sin , and yet his heart not bee sincere . Hee may mourn for sin clad with wrath : for sin cloathed with Judgement and Displeasure : for sin , as it smels of Hell , Fire , and Brimstone : for sin , as it appears in its dooms-day attire . So did Ahab , so Judas .

There are Crocodile-tears ; There are false tears , as well as false prayers . As a broken heart doth not ever expresse it self in tears ▪ So tears are not ever the expression of a broken heart .

There are 1. Lachrymae Indignationis , tears of Anger ; as was Esaus . 2. Lachrymae Desperationis , tears of Desperation ; such as of the damned in Hell . 3. Lachrymae Compunctionis , tears of Compassion ; such as were Christs for Jerusalem . 4. Lachrymae Compunctionis , tears of godly sorrow and Compunction .

Such tears they may expresse as sense and smart stirs up ; but not such as Faith and Love do raise up in the soul .

4. A man may seem to do much ; walk in many wayes of duty ; go far in the outward shew of obedience , the letter of command : and yet his spirit bee unsound .

A man may do so much , spin a thread so finely , as they , who have the most discerning spirit , are not able to detect and discover him .

Hee may deceive the men of the world ; hee may deceive the Saints ; deceive the Devil ; hee may deceive himself .

Wee read of Zeuxes the Painter . Hee drew Grapes so to the life , that hee deceived the Birds ; they would come flying to them , as though they had been real Grapes .

Dedalus , hee made an Image by art , that moved of it self ; insomuch that men beleeved it had been alive .

But Pigmalion made an Image so lively , that hee deceived himself , and taking the Picture for a Person , fell in love with his own Picture .

So there are some , who can spin so fine a thread , limb out the picture of godliness so to the life ; that not only the men of the World , but even the Saints , who are of most discerning spirits ; nay , and themselves may bee deceived and deluded .

5. A man may cast up his vomit , disgorge himself of all his former wayes , his old lusts and sins ; hee may bee washed , that is , outwardly reformed in every thing ; hee may leave many sins , and yet bee unsound .

You see this plain , in 2 Pet. 2.20 , 21 , 22. And there is nothing more plain , than that a man may leave sin , and yet not hate sin .

Hee may leave sin either 1. Ex timore mali alicujus . 1. Out of fear of evil . 2. Ex taedio . 2. Out of weariness of it . 3. Ex amore mali alicujus oppositi . 3. Out of love of some contrary sin . 4. Ex deficientia organotum . 4. Out of want of fit instrument and means , to compass his sin .

6. A man may accompanie himself with the People of God . Saul may bee among the Prophets : Judas , Demas , Simon-Magus , among the Disciples and Apostles . A man may get on Sheeps-cloathing , accompany , go in and out with the Sheep ; bee folded with the Sheep ; and yet bee no better than a Ravenous Wolf .

There are Tares as well as Wheat in Gods Field ; there is Chaff as well as Corn in Gods Floar , bad Fishes as well as good in Gods net . And unsound as well as sound Gospellers in the Church of God .

7. Nay , A man may not only do , but suffer too , and yet bee unsound . Hee may suffer in his Goods , Hee may suffer in his Good-name , Hee may bee nicknamed as others are , hee may suffer in his Body : An evil heart may suffer in a good cause . Every one that beareth Christs Cross upon his shoulders , doth not consequently bear him in his heart . Wolves may suffer in Sheeps-cloathing . Sufferings may overtake them , that have nothing but the cloak of profession . As Jehoshaphat was taken for Ahab : So may an Ahab bee taken for a Jehoshaphat . Times may come , that it may cost a man as dearly for wearing the Livery of Christ , as for wearing Christ himself : for unsound profession of Christ , as for the sincere .

To summe up all , Though an unsound spirit bee not able to do any thing , which is essential to a Christian , as a Christian : Though hee cannot do any of those works which are good propter fieri , in regard of the act ; the goodness whereof doth adhere intrinsecally , and cleave to the thing done : as to Love God , fear God , trust in God : Yet all these works , the goodness whereof doth more consist in the Manner , than in the Matter , or thing done , viz. to pray , read , hear , &c. In all these they may abound .

And this seems to bee implied in the Apostles phrase , 2 Tim. 3.5 . — Having a form of godliness , yet denying the power : From such turn away . Where , by the form of godliness , which the Apostle grants they may have ; there are two things which are implied .

1. That no unsound spirit hath any thing in it , which is essential to a Christian , as a Christian ; or which makes a Christian , a Christian. As a Form and Picture hath nothing in it , which is de Essentiâ Hominis : nothing which is essential to a man . There is no Reason , no Understanding , no Life in it : So an Hypocrite , hee hath nothing that is Essential to a Christian , as a Christian . Hee hath nothing which doth constitute and make a Christian a Christian .

As wee say of God ; Hee hath his communicable and incommunicable Attributes ; something which is in himself only , as his Infinitness , his Omnipresence , &c. and something whereof there is a Resemblance , some footsteps in the Creatures : so the Saints , they have something which is communicable ; something whereof there is some resemblance in others , and which others do as well as they ; though not in the same Manner . And there is something incommunicable to any but to Saints ; such things as are proper and Peculiar to the Saints only . And they are such things as are Essential to a Christian , as a Christian . And that is the first thing implied in the word [ Form . ]

2. A second thing , which is implied in it is , That a false Professor may have a compleat Resemblance of a Christian in all those things , which are not essential to a Christian , as a Christian . Hee may have a form of godliness ] that is , all the outward lineaments of godliness : Hee may bee a compleat Picture of a Christian from top to toe ; in every member , every limb , every duty for the outwards of it . This is implied in the word ( Form . )

As a Picture , if it were not perfect in every limb , if there wanted any member , as an Hand , an Eye , nay but a Finger , it could not bee said to bee a compleat Picture : so is it here . If there bee a want in any thing , even in the least duty , for the outward part of Religion ; if hee do not all for the Externals , which a Christian doth ; hee cannot bee said to bee a compleat Form , a compleat Picture of a godly man . And therefore these two things are implied in the word ( Form . )

1. That no Hypocrite hath any thing in him essential to a Christian ; no more than a Picture , that which is essential to a man .

2. That there is a compleat Resemblance of a Christian in all the outward lineaments of Godliness .

Hee may bee able to do all the outwards : every duty for the externals , which lies within the latitude and compass of a Christians walking with God .

Thus the first thing is cleared to you . Now wee come to the second thing propounded .

2. How it may stand with 1. Gods ends . 2. Satans ends . 3. A mans own ends , to abound in duty , and yet not bee sincere ?

1. It may stand with Gods ends , both 1. Towards the Good ; and they are merciful ends . 2. Towards the Bad ; and they are partly merciful , and partly judicial .

1. It may stand with Gods ends towards the good , and those are merciful ends . That God may serve his own Glory by them , for the bringing in , and building up of the godly .

God makes use of the parts and abilities of some , whose persons hee will not own , for the advancement of the work of grace , in the hearts of his people .

The Raven was an unclean Creature under the Law : yet God made use of the Raven , to bring flesh and food to Elijah . Though the Raven was not good meat , yet it was good meat which the Raven brought .

So God doth oftentimes make use of such , who are in themselves unclean , for the feeding and nourishing of his people . The food may bee good , though the person that brings it may bee naught .

This is that Christ told the people , Matth. 23.2 , 3. The Scribes and Pharisees , they sit in Moses chair : and therefore whatever they bid you observe , that observe and do : but do yee not after their works : for they say , but do not . As if Christ had said . They are set up , and furnished with abilities , to do you good ; though they are naught themselves : Therefore let their Doctrin build you up , for it is of God : and let not their practice throw you down , for that is of the Devil , and themselves .

The Pearl in the Toads head may bee useful and good , though the Body bee poison . And the abilities of such men may bee serviceable to you , though their persons bee unclean .

Thus may it stand with Gods ends toward the good , that corrupt hearts should abound in all the wayes of duty . And this is one end , for the advancement of the work of Grace , in the hearts of his people .

Though this bee not their aim ; though it bee not their end ; yet it is Gods end . They have theirs , and God hath his end .

As it is said of the King of Assyria , Isa. 10.5 , 6 , 7. God used him for a rod and scourge to punish his people . God had his end , and hee had his . It was Gods end , that hee should spoil and punish them for their sin : but his , to inrich himself by the spoil ; as the Text tells us . Howbeit , Though I send him , to punish them for their sins ( saith God ) yet hee , the King of Assyria , meaneth not so , nor doth his heart think so : it is in his heart to cut off , and destroy Nations , not a few . Though hee served his own ends , yet Gods end went forward also .

The like of Jehu , hee served his own ends , in the destruction of Ahabs house . Though hee cryes out , Come see my Zeal for the Lord . However Gods ends were brought about also , in the ruine of Ahabs posterity , as hee had threatned .

So here . Though it bee not the end of corrupt hearts , in the doing of holy actions , Prayer , Preaching , Exhortation , &c. to bring God any Glory , to do good to others : they have their own ends . Yet still Gods work goes forward in it . God hath his ends , as well as they theirs . God gets Glory , as well as they credit . God makes sin , the Devil himself , to serve his Glory . Otherwise hee would not suffer nor Devil , nor Sin , to bee in the World . So that hee makes them , in aiming at themselves , to bring about his Glory .

As an unsound spirit doth serve his turn of God : so God again serves his turn of them : hee is even with them .

God oftentimes useth such to bee instruments to do others good , who are bad themselves : to work upon others , though they themselves remain unwrought upon : to bee a Bridge to help others over .

To hold out the Lanthorne to others , and go in the dark themselves . As it often fareth with them , who hold the Lanthorne ; they go most in the dark themselves , they serve others , direct and guide others in the night with their light , not themselves . So if God do not bring light into their hearts : there are none , who are more in darkness , than such as hold out the light to others : yet

Another may receive good , by that Sermon , which the Preacher himself is never the better for : another , warmth by that prayer , whereby hee himself that prayes , is never the hotter . And so in the rest . And therefore it may stand with Gods ends , that corrupt hearts should abound in duties .

2. God suffers corrupt hearts to abound in duties , to maintain an holy jealousy and watchfulness in the hearts of his own people . Why ( will they reason ) if men may do thus much , and yet bee unsound ; what need have wee then to bee jealous over our own hearts , watchful over our spirits in the midst of our performances ?

Oh! this will make a man jealous of himself , with a godly jealousie : not to trust too much to himself , when hee 's at best , when hee doth most abound in duties . And this holy jealousie is of special use to keep us humble , to make us watchful , exact in our wayes , to fense our hearts against Hypocrisie . It was never known that a jealous heart was a false heart . An holy jealousie over a mans spirit was never accompanied with an unsound spirit .

3. A third End . It is , to make us see there is something in duty , more than duty , which sets a value upon duty , and makes it of worth .

If all were sound , who did duty , wee should then think duty it self to bee all ; whereas now it makes us look after something else , above duty .

This will make a man look to the Manner , as well as to the Matter , when wee see the Matter is nothing worth , without the right Manner do accompany it .

This will force a mans heart above duty . God never made Duty the end of Duty . If all were sound that did Duty , wee should rest upon a bare performance of Duty , and look no higher .

But now , seeing it is possible for a man to abound in Duty , and yet bee unsound ; this will force a mans heart above the Duty .

4. To tell us , that there are other things to bee done of a Christian , than meerly to pray , hear , &c.

If a man may do all , and sink into Hell , when hee hath done : then sure there is more required of those that must bee saved .

All Religion doth not lye in a few Prayers , Hearing of Sermons . Though this must bee done , they have not so much as a shew of goodness , who neglect these : yet there are other things to bee done too , if ever wee would come to Heaven .

5. God suffers corrupt hearts to abound in duty , to make his people more sollicitous after surer , more stable , and proving evidences , than these are .

If these anchors should alwayes hold , men would never labour to cast out better . If all , that did dutie , nay , that did abound in duty had been sound , wee should never have sought out for better evidences than these are .

Whereas , this being discovered , that a man may abound in duty , and yet for all this bee unsound : this will make a man to look out for better evidences .

A man that is bent for Heaven indeed , will never suffer his soul to rest , till hee hath gotten some such evidences , as are incompatible to a man out of Christ .

Why , will hee say , May a man hear , and go to Hell ? pray , and perish ? do duty , and yet bee damned at last ? Then these are not sufficient bottomes for mee , to build the weight of my everlasting soul upon . I must either get a better bottome , surer evidences than these , or both I and my prayers may sink together at last .

Whatever another man may do , or have , and yet bee unsound , will not bee sufficient to him , to clear , that hee doing , or having that , is sound .

And this now fires them out of their formalities ; makes them look out for such evidences as do accompany salvation ; As the Apostle saith , Heb. 6.9 .

2. As it may stand with Gods ends to the good : so it may stand with Gods ends to the bad .

1. His Merciful ends . 2. His Judicial ends .

His Merciful ends , to bring in those who belong to the Election of Grace : making them often serviceable to these purposes .

His Judicial ends , towards such as are Cast-awayes ; and that for the further strengthening of the prejudice , and rooted dislike , that wicked men have against the wayes of God .

Why , will wicked men say ? others , who have been as forward in profession , as great Prayers , and as great Hearers as you are , they have proved unsound , discovered themselves to bee Hypocrites , and so are you , and all the rest of you .

And thus you see it turns to them , as an occasion of offence ; and further strengthening of their dislike of the wayes and people of God . Men , whose hearts are set against the wayes of God , shall bee furnisht with matter enough to bring them into further dislike daily .

If you desire to have arguments against Gods wayes , you shall have enough of them to your cost . You shall bee furnisht with them ; but to your further hardening . If you will keep a rooted dislike of the wayes of God , you shall finde enough in the World to nourish it . If you bee willing to bee offended , you shall have offences enough to your further hardening . If you bee willing to stumble at the wayes of God , you shall have stumbling stones enough .

Christ himself , who was the Corner stone , Elect , Precious ; yet to the Disobedient hee was a stone of stumbling , and a rock of offence . A stone as well for the Fall , as for the rising of many in Israel , 1 Pet. 2.8 . Isa. 8.14 . Rom. 9.33 . Luk. 2.34 .

Men that are willing to take offences , shall have them . Those who will bee blinde , shall bee blinded . They , who will bee hardned , shall have hardening enough . If the Word do not teach you ; works do blinde you . If the Word do not soften you , works do harden you . If you stumble at the Word , you will fall at works .

Indeed , Men first stumble at the Word , before they stumble at Works : They first take offence at duties the Word commands , and then strengthen that offence , by the failings of those , who walk in those wayes .

Works do but strengthen your dislike of things in the Word . The failings of persons , that walk in this way , do but further strengthen your dislike of the things commanded in the Word . This the Apostle shews , 1 Pet. 2.8 . Christ was a stone of stumbling . But to whom ? why to those , who stumbled at the Word first . After they have stumbled at the Word , then they stumble at Christ . So when you have stumbled , and taken offence against these duties , which the Word commands ; no marvel if you stumble here ; and by the failings of those , who walk in the way of life , gather arguments to strengthen your dislike of the way it self .

This is thy spirit ; though thou see it not . Thy heart is opposite to the wayes of God , praying , hearing , fasting ; and thou furnishest thy self with instances of some , who have proved unsound in the way , that so thou mayest strengthen thy heart more with dislike against it .

And thus it proves an occasion of further blinding , of further hardening to thee .

Thus you see the first , How it may stand with Gods ends , that corrupt hearts should abound in duty .

2 , It may stand also with Satans ends .

1. It may stand with Satans ends , towards the good . 2. It may stand with Satans ends , towards the World . 3. It may stand with Satans ends , towards themselves .

1. It may stand with Satans ends , towards the good ; and therefore hee will not disturb these men in their way , but lets them go on .

1. Hereby Satan doth labour to cause Gods People to throw off the work ; to desist in their way . Why , will Satan say , what do you macerate and afflict your selves in a way , wherein is no more good ? What can you do more than others have done ? They have prayed , and they have prayed often , and made many Prayers . They have heard , and heard often ; yea and heard with affection , with fear , with joy , and delight , &c. They have fasted , and have joyned mourning with fasting . They have forsaken their evil wayes , wherein they have formerly walked ; and have entred upon Gods wayes , joyned themselves to the Ordinances , to the People of God . And yet , for all this , these people have come to nought . For all this , their hearts were unsound here , and they have perished after all . And therefore ( will Satan say ) If a man may pray , and perish ; do duties , and bee damned ; hear , and get to Hell at last ; why dost thou then thus trouble thy self , and afflict thy self in this way ? Thou seest there is no hope of doing good in it . And therefore , why wilt thou abridge thy self of those pleasures , those comforts , which others have in the World ? why wilt thou go on to macerate and afflict thy self in these wayes ? were it not better for thee to throw off all , and betake thy self to the World , to profits , to pleasures , and injoy thy hearts content as well as others ?

Thus you see Satan is furnisht with a dangerous argument against Gods People , which hee could not have had , if unsound hearts did not abound in duty , &c.

2. If hee cannot prevail with Gods people hereby , to throw off the work ; but that notwithstanding all this , they are resolved to pray , though they perish ; to beleeve , to obey , though God should never reward their obedience ; yet hee hath a second End .

Hee labours to discourage Gods People hereby in the work , and to make them drive heavily in their way to Heaven . Satan knows full well , that if their heart bee discouraged in the work , their hands will bee weakened for the work . And therefore hee labours , by such presidents as these are , who have done so much in the wayes of God , and yet are unsound ; to make men sit down discouraged , and despair of ever doing good in these wayes .

Why , will Satan say , How canst thou do more , than such and such have done ? Canst thou pray more Prayers ? hear more Sermons ? do more Duties ? keep more Dayes ? ingage thy self more deeply in the Cause of God , than others have done ? who have yet come to nought .

It may bee hee 'l tell thee . Thou art weak , thou wantest those parts , those abilities , that strength , that power to do God that service , which others have done . And therefore e'ne cast off all , or else despair of ever doing good , in this way , wherein others have outstript thee ; and yet were unsound .

Thus doth Satan make use of this argument , if not to prevail with men ; to cast off the work , yet to discourage them in the work . And therefore it may stand with his ends , that unsound hearts may thus abound in performance of duties .

3. A third end which Satan hath towards the godly , is , that if hee cannot prevail to make Gods people throw off the work ; nor yet discourage them in the work ; yet hee labours by these men to scandalize the godly , to bring evil reports upon all that walk in the way of life .

It is Satans desire to make the Persons that walk in the way of life , and the way of life it self as odious as hee can , in the eyes of the World . And this is one way , whereby hee labours to bring it about , and findes successful in the hearts of many : even the failings of such as have made profession of the Truth .

Indeed the Cause of God , and the People of God have suffered much thereby .

You know how wicked men argue .

1. Either from Particulars to Generals : from the failings of some , they fall to censuring of all . There is one ( say they ) who hath made profession , and hath proved naught . Therefore all are so : all alike : none better than other .

Which yet is an uncharitable and false reasoning . If the Saints should argue so of you : There was one unregenerate man a Murderer , a Traitor , a Theef : Therefore all that are unregenerate are Traitors , Murderers , Theeves : you would think this to bee uncharitable and false reasoning . Yet yours is the same .

2. Or secondly , By the failing of the Person , they take up arguments to charge and condemn the Cause : not only Professors , but Profession it self ; casting filth and dirt upon the pure face of Religion , and the wayes of God hereby .

And Satan knows well enough , that the Cause of God looseth more by one mans unsoundness , than it can gain and recover again by the sincerity of many . It looseth more in the hearts of wicked men , by the falls of some , than it can gain again by the standing of thousands .

Davids fall , though hee rose again , caused Religion , and the Wayes of God to bee blasphemed by wicked men . It opened the mouths of wicked men to blaspheme the wayes of God ; as the Prophet told him .

And indeed , God was more dishonoured by Davids uncleanness , than hee was by all the filth of Sodome . And therefore seeing Satan gets such advantage both against the Persons , and against the Cause of God , by the unsoundness of men , that walk in the Wayes of God : therefore may it stand with Satans ends to suffer unsound hearts , to abound in duty , without disturbing of them . And as it may stand with Satans ends , in respect of the godly ; So

2. It may stand with his Ends , in respect of the World .

1. To keep them off , from entring upon the way of life .

Men will bee affraid to ingage themselves in such a way , wherein there stand up such sad Presidents , as these are . If men may do much , and yet fall off , bee unsound , and fall short of Heaven at last , this will discourage and dis-hearten them , from comming in .

Men are naturally affraid , when they are to run hazards and dangers : to take a great deal of pains in such a way , wherein there are so many hazards and dangers to bee run .

2. To strengthen the prejudice of wicked men against the wayes and people of God .

Wicked men are naturally prejudiced against the wayes and people of God . They think them all to bee no better than others , however they make a shew to bee better . And when they see this prejudice of theirs confirmed by the example of any one , who hath walked in the way , and yet hath been unsound : This is a matter laid up for ever , here they hugge themselves , and rejoyce in such an example : and so their prejudice against Gods wayes and people is hereby more strengthened .

3. A third End , which Satan hath towards wicked men , is , hereby to harden them , and confirm and strengthen them in a way of sin .

When they see no better fruit of so much praying , hearing , &c. They are hardened in their way of sin , and perswaded to go on in their old way , their common road still .

Thus you see , how it may stand with Satans ends towards the good , and towards the bad .

3. Now thirdly , How it may stand with Satans ends towards themselves , that thus abound in duty , and yet are unsound .

1. To aggravate their condemnation . Such mens sins they are great . Duty doubles sin . A duty upon the head of a sin makes sin exceeding hainous . And as the sin , so the condemnation is aggravated hereby .

The darkest and hottest places in Hell , are reserved for such , whose hearts are unsound in the wayes of God . Such would wish to change places with Turks and Heathens ; all their duties are but so much fuel to make the fire of Hell the hotter for them .

By how much such men are lifted up higher than others in appearance ; by so much they shall bee thrown down lower than others in truth and reality of torments .

2. Because such men are surest his , of any , upon two grounds .

1. If hee stand in that condition , hee thinks hee is sure enough his . What can rob him of such a man ? can Prayer ? can Hearing ? Indeed these might deprive him of others : but this man he dares trust any where , upon any duty : Hee dares venture him any where : Hee knows his heart is Prayer-Proof , Sermon-Proof . All these are not strong enough to take him away from him .

Indeed , hee 's affraid of others , though never so wicked . Hee fears hee may loose him at every Sermon , hee may bee robbed of him , at every prayer : And therefore labours all hee can to keep such men off from the work .

But now this man hee dares adventure to the most powerfull and prevailing ordinances : Hee hath long experience , his heart hath stood firm to him in all .

Though sometimes hee hath had some stings and troubles of conscience , as certainly it fares often with unsound hearts , who have to do with duties : yet hee can let him alone ; hee knows hee will come to his old temper , and return to himself again .

As hot water will return to its own coldness , because there is a quality in it , which resists heat , and inclines to cold ; so if at any time such a man bee troubled , Satan will let him alone , hee knows there is a Principle in him , which will cause him to return to his wonted temper .

2. If hee fall , hee thinks him sure enough his .

Such mens falls are for the most part desperate and unrecoverable . You know , the greater the height , from which a man falls , the more desperate and irrecoverable is his fall .

Now there can bee no greater an height in the World , from which to fall , than for a man to fall from the Hills of duty , the Mountains of Prayer , the top of profession . This may prove the irrecoverable downfal .

All thy Duty , all thy Prayers , if thy heart bee unsound , are but something laid in , to make that sin . All these do but ripen and prepare for , and nimble thee , to commit that sin , if thy heart bee unsound in them .

But if the fall bee not desperate , yet it is dangerous : though not irrecoverable , yet hard to bee recovered .

There are many and fearful aggravations of your sins , all which Satan now useth , and sets on with all his might , to bring you to despair . And great is the hazard , hard is the recovery .

It hath been often known , a sincere heart hath recovered and gotten ground and strength by his fall . But seldome or never that an unsound heart got up again after his Fall ; never came to his heights ; but rather wallows in mischief . David fell and recovered , but Judas fell , and rose no more .

But however , the hazard is great , in regard there are so many fearful aggravations of sin .

Their sins are sins against Knowledge , Light , Illumination , which puts much weight to sin .

Sins of ignorance plead for a pardon , though great . What greater than the killing of Christ ? yet — Father forgive them , for they know not what they do ? But sins against Knowledge do exceedingly aggravate sin , and makes sin exceeding sinful .

There is more sin , more guilt formerly considered , in a sinfull thought against Knowledge , than there is in an open gross sin of Ignorance . Why ; their sins are sins against Knowledge , against Conscience , against Profession , Practice , Prayers , Duties ; and therefore great .

All their Duties and Prayers that they have done should bee now comforts ; but they are burdens , because they are done with unsound hearts ; and they come in as so many aggravations of sin against them .

Whilst a man holds up his head in the World , though hee bee but poor , it may bee his Creditors will let him alone ; but if once a man bee arrested , every one then comes with his action upon him ; may bee , those hee thought his best friends , come then , and lay greatest burdens upon him .

Whilst an unsound man walks in way of duty , and doth not fall into the commission of some grosse sin , so long it may bee , hee hath quiet . Satan , Conscience , nothing troubles him . But when once hee is down , then all comes upon him : nay his very Duties themselves ( which hee thought to have most good from , and to bee his best friends ) they come in too , to lay more weight , more guilt , more burden on him . Every Prayer , every Duty , which hee hath done with an unsound heart , is now a burden , a weight , upon his spirit ; yea , and weighes heavier than all the rest .

Here is trouble out of expected comfort , which is the greatest trouble . And take this with you , and remember it .

Whatever you do in the wayes of God , if comfort flow not from it , trouble will one day rise out of it . If it bee not a bottome for Faith , Satan will use it as an argument for Despair , when time serves . I say , that duty that is done , and cannot minister comfort , by the sincerity of the heart , in doing of it , will one day create discouragement , and strengthen Despair . Despair ariseth from that , where comfort should , but doth not arise .

But I am too long upon this . This is the second ground , why Satan doth not disturb such men .

3. It may stand yet further with Satans ends ; and therefore hee doth not disturb them ; because hee hopes to have some further good of them another day . Hee knows full well , that they , who will serve God for their own ends , will serve the Devil for their own ends too , when hee once out-bids God , and exceeds him in his tenders . It is an easy thing to make him the Devils Priest , who is , Mammons Chaplain . You see Demas , hee was unsound , served God for By-ends , for worldly respects . And the Devil doth but out-bid God , tender more for his service ; and hee presently forsakes God , and cleaves to the World . Hee forsook the Faith of Christ , and turned to bee an Idol-Priest at Thessalonica , as Dorotheus reports of him .

This is a sure Rule . Hee who serves God for the World , will serve the Devil for the World . Hee who serves God for little , will serve the Devil for more ; hee will easily bee brought upon higher tenders , to change his Master .

I say , men , that have no minde to the Work , nor love to the Master , but the eye is only to the wages ; such men will quickly bee drawn upon greater offers , to forsake their Master , and their Work too , and to joyn themselves to any , where better wages may bee found .

And you must know . There are no men , whose service the Devil doth more desire , than the service of such , who have made profession . And that upon diverse reasons .

1. Hee knows , They will bee the surest , and most trusty servants to him of any . None are more trusty souldiers , than such , who have forsaken the colours of the Lord , and fled over to the Tents of Satan . Such men hee never fears to loose again : their Ears are boared , in token of eternal subjection to this black Prince of darkness .

As wee say of the Angels . If once they turn , they never return . There is no possibility of their repenting . And this is one ground ; because their will hath sinned against such excellent , clear and eminent light , that they can never return again ; if all that light would not keep their desperate hearts from sinning , it shall never prevail with them for returning , when once they have sinned . And God will never give a fuller , a greater light , and therefore they must needs bee fixt in their condition of sin .

So I may say of these in some degree . They have sinned against so clear light , such manifest evidence , that if they turn , sin wilfully : Hardly do they return again . It is no more but what the Apostle saith , in that sixth and tenth to the Hebrews . And therefore these must needs bee trusty servants to the Devil , they are sure his .

They are his by choice . And none surer his , than they , who are his by choice . Now such men , they have chosen him ; nay and not only chosen him , but they have chosen him upon experience and dislike of their former Master .

If indeed a man should have chosen Satan , before ever hee had tryed God , then were there some hopes that his mind might bee altered , hee might repent of his choice . But when a man hath had a tryal of God , and upon experience and dislike of God , and his wayes , chuseth Satan and the world ; these are sure .

Besides , these men have sold themselves over to Satan . Now none are more sure his , than they , who sell themselves over to him .

Indeed , wee are all sold in Adam , as the Apostle saith . — sold to sin . But now when a man shall come , and not only ratifie the bargain , but make a new sale of himself ; This man is sure his . It is not so much what the Father hath done , but when the Son comes to age , and shall ratifie what the Father hath done , and make a new Sale : Nay , Satan doth not only know they are sure his ; but hee knows they will bee most usefull Instruments for him , and by these things are they strengthened and prepared for his service : and therefore hee will not disturb them . Hee knows they will by this , bee made better Engineers to work for him . They will bee active instruments , full of malice against God , and his cause .

Who of all the Emperors was more mischievous than Julian ? who had once made profession of Christ . Such men as these are set on fire of Hell .

Wee have a Proverb . An English man Italianate ,

Is a Devil Incarnate .

I may say the same ; A Professor Apostate ,

Turns a Devil Incarnate .

There are none in the World have more of the Infernal Nature , than they . Their Head poisons , their Heart poisons . And the venome of Aspes is under their Tongue . They are full of Hell .

There is some ingenuity in Nature fallen , though never so bad . But Nature once raised , and after Devilized : such men are all fury . These are Satans Mogols , Satans Champions , the chiefest of that black band of Darkness : Such men as these , they have sinned away Light , Conscience , all natural remorse and tenderness . And what can bee expected from them ? there is no mans sword more sharp and keen than theirs , who have sharpened it upon the threshold of God . No mans pen writes so bitterly against God , his Cause and People , than theirs , who have dip'd their pen in the Blood of Conscience . No man fails more desperately to Hell , than such a man , who hath made Shipwrack of Conscience .

And therefore , seeing such men are so trusty , so sure , so active , so malicious instruments , when they are brought over to him , and it is so easy a thing to bring them about ; no marvel if Satan will not disturb such men for a time , but lets them go on , till they bee fit for his work . It will stand with the designs of his own Kingdome .

Thus I have shewed two things , how it may stand , 1. With Gods , 2. With Satans ends .

3. Now thirdly , How it may stand with their own ends , who having corrupt hearts , yet should notwithstanding abound in duty .

1. To answer the calls of Conscience .

Every man hath a Conscience . And every mans Conscience doth call upon him for the performance of something . And the further conscience is inlightened , the further work it calls him out upon . A man inlightened cannot serve God so cheaply , with quiet of Conscience , as others , who are not , can .

Now there are some , who are far convinced , some , who are further inlightened than others . And conscience calls out upon them , for more work to bee done . And to answer the meer calls of Conscience , a man far inlightened may do much in the wayes of God ; and yet his spirit bee unsound .

2. To pacifie the quarrels , to satisfie the gripes and gnawings of conscience .

It is usual with men under the pangs and stings of conscience , To run to the springs of duty , to the plaisters of prayers , meerly for this end , To get present ease , and quiet to their burdened Consciences . And they often compass their end by this means , and get some present ease ; though not a setled and substantial Peace . Such as their disturbance is , such is their Peace . As their disturbance was not spiritual for sin : so their Peace , it is not spiritual arising from a cure . As conscience was wounded by walking to that common light , and natural Principles in it : So is it put in joynt again , by walking answerable to them ; which works , though but common and general , yet being all their light discovers ; they may , by the performance of them , get some present ease , though not a sound and setled Peace .

Wee read , The Heathens had stings of Conscience , when they sinned notoriously against the Light and Principles of Nature . And wee read , they had Peace and quiet , when they observed those things , which their light discovered to them .

As their Terrors did arise from Convictions of Conscience , upon the doing of such things as were contrary to the Principles of Nature : so their Peace did arise from the observance of such things as were agreeable to that common Light and Principles they had . So it is here . Their Conviction doth arise from some Common , not saving Light .

1. Because it discovers gross sins , not secret sins .

2. It discovers open sins , not spiritual sins .

3. It discovers no sin , as sin , in the Nature of it . Some sins it discovers not at all .

And so their Peace doth arise from some common Performances , some general works , not special and saving . And this is one end , why some may abound in outward Performances , to make themselves a Plaister of the ingredients of Prayers and Duties , to heal their wound●d consciences .

I have sometimes thought that Conscience in this case , is something like to the disease which they call the Wolf in the body . If you feed not it , they are wont to say , It will feed upon you . And therefore in this case it is said , they used to give it flesh , that so , by feeding on that , it might not gnaw upon them , and by that means have some present ease , though the cure bee not wrought .

So it is with Conscience . When once the mouth of Conscience is opened , if a man do not feed it , it will devoure him . And therefore men in this case do feed Conscience with duty , which for present , procures them ease , though the cure bee not wrought .

And indeed ( to speak truth ) such men do not desire the cure . They desire ease , but not the cure ; Peace , not Purging ; Quiet , not Healing . They would willingly bee rid of the pain , but keep the Tooth : of Trouble , but keep the sin : of the evil caused , not of the evil causing . The cure would bee as deadly to them as the wound ; to part with the sin , as to indure the smart .

And therefore , seeing there is a middle-way to bee gone , that they may procure their present Peace , and yet keep their sin : They will go that way , and labour to still the clamours of Conscience , by bribing it with Duty , feeding it with Prayers ; that so they may procure Peace , and yet keep their sins .

Other ends there are , which are more low than the former .

1. For Ostentation and Pride of Gifts .

A corrupt heart may have the Gift of Prayer , though not the Grace of Prayer ; yea , and bee more eminent therein , than they , who have the Grace of Prayer . They may exceed others in expressions , who yet do exceed them in affections . And for Pride , Ostentation in Gifts , A corrupt heart may abound in duties and performances .

2. For Affection , Credit , esteem of the World . That they may bee accounted holy men ; to have a Name , they are living , when yet they are dead men .

3. For the advancement of their worldly designes . By this craft they have all their gain . It may bee this fills their shops , fills their houses , Quantas nobis divitias . &c. Godliness is great gain : and some make a gain of godliness .

Now there are vile wretches , who make God , Religion , holy duties , to serve their own base ends ; who make them but a stalking-horse , the better to pursue their own game , their own gain . Like Water-men , who row one way , but look another . They row towards Heaven in outward works , with the Oar of Religion ; but they look towards the World , their own ends , in heart . Their eyes are after their gain . — Who will shew them any good ? Their feet are going toward Zoar , with Lots Wife ; but their heart toward Sodome . They serve God with their bodies , but Mammon with their spirits .

4. That by this means , They might procure Gods blessing on them in this life . Oh! think they , if I do not pray , God will not bless mee in my shop to day , &c. And therefore do it , to procure Wealth .

Wee read the Sadduces , ( who denyed that there was any Angel , or Spirit , or Resurrection ; and so by consequent , all reward of any service after this life ) being thereupon demanded , why they did then keep the Commandements ; they answered . — That it might go well with them in this life .

So there are some , whose thoughts go no higher , than that God would bless them , God would bestow upon them these belly-blessings . As they sell God for gain , so they serve God for gain .

With these , many other ends might bee laid down , why a corrupt heart may abound in outward performances . But thus much bee said for the second .

We have two other things to do more , before wee come to Application .

1. To shew you , what are the grounds , that a corrupt heart may so abound in outward performance .

2. Where the fault is . Or how it comes to pass , that a man may do thus much in the wayes of God , and yet bee unsound ; yet miss of Heaven at last . Wee will begin with the first of these two , which is the third thing propounded .

3. What the grounds are , whence it ariseth , that a corrupt heart may abound in outward Performances .

1. The first ground is , Natural Conscience , or that Inbred Light , which is in the conscience of men by nature .

Every man hath a Conscience in him , and this Conscience doth acknowledge , that there is a God , one , who is Being of Beings , Cause of Causes : and not only so , but thereupon , that this God is to bee worshiped and served by the Creature .

Though Conscience cannot discover the True God , or the True Worship ; yet it doth conclude , there is a God ; and that this God is to bee worshiped .

Atheists in practice wee have many ; every Parish is full of them . Such as the Apostle speaks of , Tit. 1.16 . — Who profess they know God , but yet in works they deny him . But Atheists in Judgement none can bee . Hence Tully the Heathen could say . — I have known men without King , Laws , Government , Cloaths ; but none so savage , but have a God .

Many have indeavoured to blow out that light , but never could . Wee read of Caligula , who laboured all hee could to blow out this Candle , and to strengthen his Atheisme by Arguments and Reasons ; yet when it thundred , hee ran under a Bed ; his fears and guilty conscience telling him of some divine Power , which hee could not withstand .

Another , who laboured the like ; and though hee had wrought out all Faith , yet hee had not wrought out all Fears . Hee still feared ( as hee would say ) that there was a God ; — And , what if there should prove to bee a God , at last !

Now then , there being such light in Conscience , as to discover there is a God : and conscience thereupon concluding , this God must bee worshiped ; by the help of further light , the Light of the Word , the Light of the Works , the Light of good Example , the Light of good Education , together with the implantation of some common and general Principles , whereby conscience is strengthened from above : A man may bee inabled to do much in the wayes of godliness , and yet his heart continue unsound , without any spiritual Principle of Grace wrought in him .

2. A second ground is , some present distress and trouble upon the Conscience , or upon the Bodies of men ; upon the spirit or flesh of men .

1. Some present distress upon the spirit of a man . It may bee Conscience is now for present , upon the rack . God hath let in a beam of light into the conscience , by the Law , and discovered a mans sin . And with that light hath let fall a spark of his wrath due to sin , upon the conscience ; which hath , for present , fill'd the soul of man with horrors and fears , with sad and black thoughts and apprehensions of death and Hell . Which may put a man upon Prayers , and Performances , upon doing much in the wayes of God .

Wee read that Absolom sent for Joab to come to him , but hee came not . Hee sent again , yet hee comes not . At last Absolom sets fire upon Joabs corn ; and then hee came amain , but with no better heart : it is likely more unwillingly than before : so God doth often call upon men in the ministry of the Word ; But men will not come . At last God sets fire on the conscience , le ts some spark of Hell fall upon them . And then they run to Duties , to Prayers , to do something . Though perhaps as unwillingly as before . All this doth force them , but yet not perswade them willingly to come in .

As the satisfying of conscience troubled , may bee an end of the performance of many duties : so the trouble it self may bee a ground to put them upon performance . As Peace is the end of the Plaister , so the wound is the ground of it . As Peace is the end of undertaking of duties ; so the wound is the ground wherefore they are undertaken .

2. Outward Pressures upon the bodies of men may bee another ground to prevail with unsound hearts , to do much in outward service , Psal. 78.34 , 35 , 36. — When the Lord slew them , then they sought him , and they returned , and inquired early after God . And they remembred that God was their Rock ; and the most High God their Redeemer . Here was much .

They return to God ; ] That is , in all outward appearance . They sought him , they inquired early after him . And the ground of this was Gods hand upon them ; when the Lord slew them ] saith the Text.

And you see what was the frame of their spirit in all . — Neverthelesse they did but flatter him ; their hearts were not upright with him : they were unsound .

The like wee read , Jer. 2.27 . They gave God their backs , and not their faces ; yet in the time of their trouble , then who but God with them . — In the time of their trouble , then they cry , arise and save us .

This was like the Samaritans Devotion . When the Lions slew them , then they inquired after the worship of God , when God sent Lions among them .

And many there are of their spirit . Good under the Rod. Whiles the Rod is on their backs , the Book is in their hands ; then nothing but read and pray . But no sooner doth God slacken the cords or take them off the rack , deliver them out of their present distress and trouble , but they return again to folly .

This is just Mariners Devotion . Whilst the Storm lasts , then they cry and pray ; but no sooner is the storm blown over , but they are as vile as ever . They had not so many Prayers before , as Oathes now .

And do wee not see it thus with many ? who will not own God in a Calm . Then their hearts say — depart from us , wee desire not the knowledge of thy wayes . Yet in a Storm they will flye to him — thou art our Father , our God . But this not for Love , but for shelter .

As many a man may bee glad of a place for shelter in a Storm , which they could never brook to live in after the storm is over . So they will own God a Tower , a place of shelter in time of trouble ; but not an habitation , a place of abode , in times of Peace . Thus you see the third thing . The grounds , that a corrupt heart may so abound in outward Performance .

The fourth remains , which is

4. Where is the fault . Or how comes it to pass , that a man may do thus much in the wayes of God , and yet bee unsound , yet miss of Heaven . Where lies the fault ?

I conceive , though the work it self bee faulty : ( for how can a good work come from a bad heart ? ) Yet the great crack lies more in the Work-man , than in the work . Duties are good , Prayer is good , Hearing good . The fault doth mainly lye in the Person that doth these . Their spirits are unsound in these holy wayes .

I will lay down the maim , the fault under these five or six Heads .

1. Hee fails , or is faulty in the latitude and extent of his Obedience . His Obedience is a limited and stinted Obedience .

1. Either limited to some commands , which are most sutable to him . Hee doth not apply himself to the Obedience of all the commands of God . There are some duties hee will not do , and some corruptions hee hath no heart to leave .

2. Or secondly , It is limited to the flesh , to the outer part of the Command , and doth not extend it self to the Spirit , and extremities of the Command of God .

You must know , there is an Extra , and an Intra ; an Outside , and an Inside in every Command of God : some part of it binding the Flesh , another part injoyning the Spirit . Many keep the Letter of the Law , which yet never care for the Spirit of the Law .

Both these you shall see in the Scribes and Pharisees .

1. They did something , yea they did much . They fasted , they prayed , they paid Tithes of all that they had , &c. But they did not all ▪ There were other Commands , which they gave liberty to themselves in . They could oppress , defraud , bee unjust . And they failed in the

Second too , That their Obedience did not extend it self to the spiritualness of any command . As you see Christ chargeth them , Matth. 5.21 . They did not Murder ; they did not commit Adultery ; but they gave way to Unjust Anger , to Adulterous Thoughts , Unchast Glances , Contemplative Wickedness , Speculative Uncleanness , &c. And so in all the rest . This is the first maim in his Obedience .

2. Hee is faulty in the Manner of his Obedience . Though for the Matter of his Obedience , hee do not fail ; Hee doth Pray , Hear , do Duties which others do , yet hee is faulty in the Manner of his Obedience . Hee doth not pray in Faith , pray with affections . Hee confesseth sin ; but a broken spirit doth not run through the confession of sin : His heart is never touched with sin . Hee prayes for Grace , but his spirit is never touched with the Beauties of Grace , nor carryed after it with desires for it . Hee looks perhaps to the Matter , but neglects the Manner . Hee looks after the substance , but neglects the Circumstances .

This is the difference between the gross Hypocrite , and the close Hypocrite .

The gross Hypocrite looks after the Circumstance , not after the Substance . Though indeed they are not such Circumstances as these are : they are but outward , not inward .

The close Hypocrite , hee looks after the Substance , but neglects the Circumstances . Hee prayes , but never mindes to pray in Faith .

If a man pray , and pray not fervently ; if hee hear , and hear not faithfully ; if hee obey , and obey not willingly ; if hee shew Mercy , and not chearfully ; if hee keep the Sabbath , and not with delight ; all his services are nothing worth .

3. Hee is faulty in his Aims and Ends : His Ends are corrupt . His Aime is as his own Ends , his own Profit , Gain , Pride . Ostentation . Himself is the end of his Obedience , some way or other .

A man never wrought out of himself , must needs work to himself . And obedience which ariseth from a mans self , is terminated in a mans self again . It must bee a Principle from Christ , which carries the soul to Christ . A man can go no higher than his Principle . And therefore having Principles no higher than himself , his Obedience must needs bee terminated in himself .

As all Rivers , they run to the Sea . They came from the Sea , and therefore return back again to the Sea ; so all those duties which arise from a mans self , must needs bee finished in himself .

Such a man , hee is the God himself whom hee serves . Hee makes himself the end of all his service : though hee look as far as the end , even to Heaven in his service .

Here then is the third thing wherein hee is faulty . Hee makes himself the end of all his Obedience . Hee hath not a single Eye to the Glory of God . His service is neither begun in God , nor wrought by God , nor finished to God . Neither begun by his Grace , nor finished to his Glory .

4. Hee is faulty in this , that hee rests upon what hee doth , and looks no higher . Hee looks upon all hee doth as upon so many bribes for a pardon , as so much good monies laid out for Heaven . Hee weaves a web of Righteousness to cloathe himself withall . Hee never looks out for another Righteousness , to bee justified by ; but rests upon that which hee himself hath wrought . Which being not only imperfect , but impure ; a rag , and a filthy rag : hee must needs miscarry in it .

If this had been enough to have brought men to Heaven , God might have spared a great deal of labour , Christ a great deal of blood , by giving man ability to do duties ; and then all had been done .

But there was an infinit wrath to bee born ; an infinite justice to bee satisfied ; which none but Christ can do .

And here you see the Scribes and Pharisees failed also . They did much , but they looked out for no other Righteousness than their own ; In this they rested for Life and Justification .

5. They make duty it self their Obedience , which should quicken their Obedience . They rest upon the bare performance of the duty , and never look to the end of Duty . So they rest upon the bridge , and never go over .

Duty serves an unsound spirit for Obedience . But Duty doth but quicken , and strengthen , and inable a godly man to Obedience .

6. But the sixth , and the main Crack is here . These spiritual Performances do not arise from spiritual Principles ; from an heart principled from above ; from an heart universally sanctified . Here is the Bane of all . Here are new works , but an old heart . New Practises ; but a mans old Principles .

You see this , Isa. 1.10 . to 16. But I will now instance in the fifteenth only . — When you spread forth your hands to Heaven , I will hide my eyes ; and when you make many Prayers ; when you abound in duty , adding Prayer to Prayer ( as the Word is ) — I will not hear . Your hands are full of blood . They were unregenerate , unsanctified . They were new practises , but the old heart still .

The like you see of the Scribes and Pharisees . They fasted , prayed , did much in the wayes of God . But their hearts were not changed , they were unregenerate still , were not principled from above .

This you see plain , Joh. 3. where Nicodemus , one of the chief of the Pharisees knew not yet what Regeneration meant . Christ tells him of Regeneration ; and hee replies , How is it possible that a man should bee born again , when hee is old ? Can hee enter into his Mothers womb again ? By which you see , though hee did all those things reported of the Pharisees , as Fasting , Praying , Tithing , &c. yet ●●s hee a stranger to this great work of Regeneration , change of Nature ; hee knew not what it meant .

So that you see , here is the great fault of all . A man walks in new Practises with an old Heart , an Heart never truly , throughly , spiritually changed .

There is a fourefold Change .

1. A change from good to evil . This is a fearfull change . 2. A change from evil to good . This is a blessed change . 3. A change from evil to evil ; from one to another . 4. A change from some evil , to some good .

I will express it in these four words . There is 1. A Moral Change . 2. A Partial Change . 3. A Formal Change . 4. A Spiritual Change .

1. There is a meer Moral Change . When a man changeth from sinfull notorious wayes , to Morality , Temperance , Justice , Equity , Patience , Contentation . And sticks there , and goes no further . And here thousands , who lye in the bosome of the Church , stick and perish .

2. There is a Partial Change ; wherein men leave some particular sins , and practise some particular duties . This is a particular Conversion . When men were Drunkards , Swearers , unclean persons , &c. And now are perswaded to leave these particular sins , and betake themselves to some general and common duties of a Christian .

And there are many men , who are mended thus . They will hear a Sermon , and do some outward duties , But they are not new made . And this is but like the putting of a new peece of cloath into an old garment ; the rent will bee made worse . Christ sets this down in the parable . The unclean spirit is cast out for a time , but afterward returneth with seven spirits worse than himself , and so his last end proves worse than his beginning , Mat. 12.43 , &c.

3. There is a Formal Change , when men , in outward appearance do seem to walk in all duties of holiness , and to forbear the commission of any gross sin . And yet never had their hearts wrought upon . All this while it is but their practises , not their Principles that are truly changed . And these are the men that do so much .

Of these St. Paul speaks , 2 Tim. 3.5 . Having a form of godliness , yet denying the Power : From such turn away . By which phrase , I told you , was implied , that though an Hypocrite hath nothing in him , which is essential to a Christian , as a Christian ; yet may hee bee the compleat Resemblance of a Christian , in all those things which are not essential to him . Hee may bee the compleat picture of a godly man , from top , to toe ; in every member , every limb , every duty , for the externals of it .

4. There is a Spiritual Change ; wherein the frame and constitution of the inward man is changed ; and all is made new .

1. Not new , for substance of soul and body .

2. Not new , for faculties of soul and body .

As new understanding , new will , &c. Here a mans new Practises flow from new Principles . Here are not only new Wayes , but here is a new Heart . Hee hath a new Life in him , a new Spirit in him , by which hee is moved , And the want of this is the great Crack , the great Fault , the Ground , why a man may do much in the wayes of God , and yet miscarry at last .

But there will bee one great Objection , which seems to throw down all this . The Objection is this .

Object . Nature cannot act , ultra Sphaeram , above it self . Nature cannot go any further than Nature . As wee say of the Water . Quantum descendit , tantum ascendit . Water can rise no higher than it falls . So may it bee said of Nature : Nature cannot act above Nature : cannot act above her Principle .

But to do these things is above the power of Nature . Therefore , hee who doth these duties , is above a state of Nature .

Answ. For answer of this . Wee say it is true in the Main . A man that hath no more than meer Nature in him , cannot act above meer Nature .

But Nature may bee strengthened from above . There may bee higher Principles set in Nature , which may inable a man to go higher than common Nature , though not yet above one in state of Nature .

A man may bee inabled to act above Nature : yet the Principle is not so high , as to inable a man to act above a man in the State of Nature .

For the better clearing of this . Wee may consider Nature in diverse forms or ranks .

1. There is meer Nature ; with those reliques ( as some say ) But rather ( I say ) restored Principles , which God gave to man , after hee had lost all ; that hee might bee a Man , not a Devil . For when by sin , wee had lost all , if God had not , out of pitty to mankinde , restored something , wee should have been as bad as Devils in the world ; one devoure , murther , commit all outrage upon another . Now in this state , something may bee done , not much .

2. There is nature civilized , and moralized . Nature refined by moral Principles , which whether they bee in nature before , and so but husbanded and improved ; or whether they were some common gifts of the Spirit , wee will not now dispute , but conclude this latter .

Now by these a man may bee inabled to do above the common sort of men , hee having higher Principles than meer nature fallen , and therefore is able to do more , in all the works of morality , works of Justice , Righteousness , Charity , &c.

This you see in the Heathens , who far excelled the common sort of men ; their Principles being far higher .

3. There is Nature sublimated , and raised yet higher by implantation of higher Principles than these are , by the help of which , a man may bee inabled to do above the purest natures of the Heathens ; and yet but Nature .

The knowledge of God , of Christ , of Sin , of Grace , Heaven , Hell , together with the implantation of some general Principles , common gifts and graces of the Spirit may so sublimate a man , that by the help of these , a man may not only bee wrought up to do more than meer Nature fallen , but more than Nature strengthened with moral Principles , is able to do .

You see this in Judas , Demas , Herod , &c. whose actions were above meer Nature , as comming from higher Principles ; but yet not above men in the state of Nature .

This work upon men , though not so much as spiritual ; yet it is more than meer Moral . Though hee have not so high a Principle as a spiritual man , yet is his Principle higher than a meer moral mans . And by the help of that common Illumination , general workings of the Spirit , broken workings of humiliation , hee may bee inabled to pray , hear , read , confer , fast , profess , and what not , for all outwards ? and yet want the Sanctifying Spirit of Christ .

There may bee a supernatural work of the Spirit , upon some men , whereby nature may bee strengthened from above ; and yet they may want the saving work of the Spirit .

You see then distinguished , Heb. 6.4 . There were some , who were inlightened , and had tasted of the Heavenly gift . This was a Supernatural work : but yet this was not a Saving work , vers. 9. — I am perswaded better things of you , and such as accompany salvation , though I thus speak .

Thus you see the Objection cleared . And the fourth thing laid open ( viz. ) Where the fault is , that a man may do thus much , and yet bee unsound . I adde but thus much to it more .

1. Hee is a man , who was never humbled for sins . And this is a sure Rule . The heart never broken , was yet never sound .

2. Hee is a man , that was never truly cast out of himself ; and therefore can go no higher than himself , in all hee doth .

3. Hee is a man , was never fully changed ; hee walks in new wayes , with an old heart .

4. Hee is a man , who is carryed upon holy works with a slavish spirit . Hee would sin , but dares not . Hee doth Duty , but hath no minde to do it .

What the Apostle saith of himself — the good I would do , I do not ; and the evil I would not do , that do I : Hee , on the contrary , must say , if hee speak truth . — The good I would not do , I do ; and the evil I would do , that I do not , I dare not .

Hee is a man , who hath no principle of spiritual life in him ; Hee is moved , but doth not move ; hee is carried about with weights , as a Clock or Watch ; hee hath no inward Principle of life to move him .

A Clock you know doth move ( or rather is moved ) but it is not from any Principle of Life . It is the weights which carry it about . Take off them , and the Clock stands still : so here . They are moved , but not by any Principle of Life within . There are two great weights which carry him about .

1. Fear of Hell . 2. A Hope of Heaven . Which weights if you take off , then hee stands still .

Thus I have at last done with the Doctrinal part . That it is possible for a man to do much in the wayes of God , and yet have an unsound spirit , and fall short of Heaven at last .

I come now to Application .

1. Use .

If a man may do thus much , and yet fall short of Heaven . What then shall become of them , who do nothing ? If a man may pray and perish ; hear , and go to Hell ; do duty , and bee damned ; then what shall become of them , who swear , and blaspheme ?

I know it is the ordinary vaunt of carnal and unregenerate men , who have no taste nor savour of the things of God . They will say ,

I thank God , though I pray not so many Prayers , nor hear so many Sermons , as others do ; yet my heart is as sincere as the best of them all .

Alas ! poor man ! Though it bee possible for a man to do all this , and yet not bee sincere ; yet it is impossible a man should bee sincere , if hee do them not . These things may bee done without sincerity ; but sincerity cannot bee without these .

Sincerity lies in labouring , not in loitering ; in working , not in lazying . Where the heart is sincere , it will put a man upon working , and will make a man to work with all his strength , to abound in the work of the Lord ; to eye the Manner , as well as the Matter ; the Circumstance , as well as the Substance . It will put a man upon Prayer , and make a man pray fervently , faithfully , humbly . It will put a man upon hearing . &c.

And therefore thou art mistaken . Though a man may do these duties , and not bee sincere ; yet thou canst not bee sincere , if thou dost them not . Though hee may do these things and perish , yet thou must pray , hear , do duty : Otherwise thou shalt perish . These things are Necessary .

1. Necessitate Praecepti ; God hath commanded them . 2. Necessitate Medii ; they are the way to life .

You must not look to come to the end , if you do not walk in the way .

Object . But you will say , This discourageth us . If a man may do thus much ; and yet fall short of Heaven ; then it is as good to sit still , and do nothing .

Ans. I must tell you ; this is a sign of a low spirit , to argue after this manner . Wee should argue thus . — Because I may do all this , and yet not bee sincere : Therefore I will labour to bee sincere in the doing of them . These things must bee done , though all that did them fell short of Heaven . God commands these things to bee done , and his will must stand out against all . If all that hear , read , pray , &c. do fall short of Heaven , yet thou must hear , read , pray , upon account of obedience to God .

The fault , it lies in the Persons , not in the Duties ; in the Workmen , not in the Work . The fault is not in the Matter , but in the Men , and the Manner of performance . And mans fault must not cause us to neglect our duty .

Wee have an expression , Micah 1.7 . — Is the Spirit of the Lord streightened ? do not my words do good to them , who walk uprightly ? As if the Prophet had said — The fault is not in the Word , but in you , who are the hearers of it . You hear , and hear ; and yet get no good by hearing . And will you charge God with that ? will you blame the Word ? Others get good ; and Gods Spirit is not streightned to you more than to others . You would finde good as well as others , if you came with honest hearts . — Do not my words do good to them , who walk uprightly ?

And what wee say of this , wee say of other Ordinances . The fault is not in Prayer , nor in Fasting : but it is in you . You walk with corrupt hearts in Gods wayes : And therefore you get no good by them .

You have a sad place , but full for this purpose , Hos. 14. verse last , the last words of the book ; hee shuts up the Prophesy with it . — Whoso is wise shall know these things ; for the wayes of the Lord are right , and the just shall walk in them ; but the transgressors shall fall therein . A good heart shall stand , and walk in holy wayes : but a bad heart , a corrupt heart , shall fall and perish in them . An unsound spirit shall fall in the wayes of duty , in the wayes of prayer , in the wayes of profession .

2. Use .

If it bee possible for a man to do much in the wayes of God , and yet bee unsound , yet miss of Heaven : Then this may discover to us the sandiness and unsafeness of these bottomes , to rest a mans soul upon .

How many thousands , who have no better evidences for Heaven , than the bare performance of duties ? They come to Church ; they hear the Word ; they pray , &c. And therefore they hope all is well .

My Brethren , It is true , If the bare performance of duties were sufficient evidences to conclude our good condition : then whoever did abound most in these things : they had the surest bottomes to rest upon .

But ( alas ! ) You see it is possible for a man to abound in duty , and yet his heart bee unsound . And therefore the doing of these things will not bee sufficient to evidence to your selves , that your condition is good .

If these Anchors should ever hold , you need not to beat out any better Anchors for your souls . But seeing these do not hold out ever , you had need seek out for better . Else you may miscarry at last .

These may hold in a Calm , when they are put to no stress ; but will bee sure to break in a storm . You see the house built upon the Sand , it stood well enough , and the structure was fair , the sandiness of the foundation was not discovered , whiles there was a Calm . But ( saith Christ ) When the Rain fell , and the Winds blew , and the Waves did beat , when the Storm arose , then was the sandiness of the foundation discovered — the house fell , for it was built upon the Sand.

So here . While you have a Calm , while you are in health , injoy peace , &c. These bottomes seem firm enough ; you do not discover the sandiness of these foundations . But a Storm doth arise , when you come upon your sick-beds , when you come to the day of death , then you shall see the unsoundness of your bottomes . All your buildings , your fair structures , all your works and walkings upon this foundation will bee surely blown down ; they will never abide the tryal .

And therefore let mee stir you up ; you , who are resolved for God ; you , who , are bound for Heaven , that you would get better evidences , than the bare and naked performance of duties , will afford you . All which may bee done , and thou sink into Hell at the last . Nay , get better evidences than duty it self performed at the best , is able to afford unto you .

1. Because evidences of this kinde are obscure , full of ambiguity , full of intricate disputes and controversies . There will bee Objection upon Objection ; and controversy upon controversy will arise . And all must bee cleared , and all Objections answered , before ever wee can conclude our estates by them .

I say , Evidences of this kinde , they must bee put in suit , and pass a long scrutiny and tryal , where there must bee Evidences upon Evidences , and no end of them , before ever wee can have any comfort in them .

You will finde , that the clearing of the truth of these Evidences will bee as difficult , if not more , than the compassing of the Evidences themselves .

2. Wee are to seek out for better Evidences than duty performed at the best can afford us , because these kinde of Evidences are not only obscure , full of ambiguity , and so uncertain : But because these kinde of Evidences , they are unconstant , they are instable , they may appear to day , and vanish to morrow .

You know , my Brethren , that a man is not alwayes in the same temper of spirit : his spirit is subject to varying and alteration , in the performance of duties . And therefore though a man may fetch an Evidence out of the Court of duty , at this time , yet it may bee at another time , the Court will not afford it . A man may bee cleared to day by duty , and condemned to morrow : This day hee may thence have an evidence , and hee may bee cast in the same Court to morrow . Our comforts fetcht hence are lyable to change : They vary , as wee vary ; change as wee change .

This is certain , That the Peace which is wrought out of our selves , is again lost by our selves . And the comfort gotten by duty at one time , is lost by duty at another time . Well then , I call you out , to seek out for better evidences , Such as will afford you more fulness of peace , and will minister to you more stability of comfort , than these can do .

Fetch your Evidences from your Justification , your interest in Christ , in the Covenant . You will finde an emptiness in all ; only a fulness here . Draw your waters of comfort from the highest springs , the springs of Justification . These are 1. The clearest . 2. The purest . 3. The most satisfying . 4. The most constant Evidences .

1. These are the clearest Evidences . They are fetched from the Spring . Other waters are muddy and disturbed : but Spring-waters are clear . So Evidences taken from other things often run muddy , and are disturbed : but those from Justification are the cleanest , and run the clearest .

Though these kinde of Evidences are hardest to clear : It will cost a man something before he reach to these Evidences , before he can make out these Evidences to himself : yet they are the most perspicuous , being cleared .

The Testimony of blood is the hardest and darkest Testimony to make out : but none is more clear than that , when once you have made it out to your souls . So that it is worth all your labour and pains you take in the clearing of it .

Other Evidences are liable to dispute . But what can Satan dispute against this ? Doth hee say , Thou art a sinner ? Yea , but maist thou say , God justifies sinners , hee justifies the ungodly . Though sin hath weakened the Law , and made that unable to do us good : yet it hath not weakened Christ , and Free Grace ; nor should it weaken our Faith , if now wee bee returning sinners .

If Sin it self were a just Obstacle , then there could never bee any , who could bee Justified , or fetch comfort from their Justification : because all were sinners . I am a sinner , so was Abraham , the Father of the Faithful : so the best of Gods worthies .

Doth hee say , our sins are great ? Yet wee may say ; they are not greater than God can pardon . They are not greater than 1. The Mercy of God , to pardon them , or 2. The Righteousness of Christ , to cover them .

1. For the Mercy of God ; The Apostle tells us , there was more than enough to pardon him , who was the greatest of sinners , 1 Tim. 1.13 , 14 , 15 , 16. — The Grace of our Lord was exceeding abundant . The word in the Original is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Did superabound ; was more than enough ; more than might serve the turn for him , who was the greatest of sinners .

2. And for the Righteousness of Christ , it is said to bee an everlasting Righteousness : more than eternity of sinning is able to expend , and draw drye . It is a Righteousness , which as it cannot bee over-clasped by any Faith ; So can it not bee posed , non-plust by any sin .

You see , Rom. 1.17 . It is a Righteousness revealed from Faith , to Faith . The more Faith , not the lesse , but the more Righteousness is discovered . And as it cannot bee over-clasped by any Faith ; so it cannot bee exceeded by any sin .

Thus you see Evidences from our Justification , they are the clearest Evidences ; the freest from disputes : and if any Objections do arise , they may bee the more quickly laid .

But now it is not so with other kinde of Evidences . If a man take an Evidence from Duty , there will bee controversies : Objection upon Objection will arise : and there must bee Evidence upon that Evidence , before ever a man can make out the truth of them . Nay , though Evidences bee taken from Graces themselves , yet you will scarce finde a bottome without much search .

Suppose a man come to bring in his Love to Christ for an Evidence ; yet this is liable to dispute . You know , there is a False-Love , as well as a True , a counterfeit , as well as a sound . And therefore this must bee examined by the Nature of your Love , the workings of your Love towards Christ ; the expressions of your Love in all the wayes of Obedience .

And I must tell you of great latitude and extent in this tryal . There will bee long debates , before you come to the utmost . And the like I may say of any Grace besides . Therefore these from Justification are the clearest Evidences from disputes and controversies .

2. These are the purest Evidences . Spring-waters are the purest waters : so these Evidences fetched from the Spring ; scil . from your Justification , and interest in Christ ; these are the purest . I say , these kinde of Evidences are the purest , and most unmixed Evidences .

You shall see , all other kinde of Evidences , they are not so pure ; they have mixtures in them .

1. Are they taken from Prayer ? yea , and Prayer at the best ? yet these are not pure ; they have mixtures in them . Our best Duties are mingled with imperfections . They have a tang and taste of the flesh in them .

You know , there is much deadness with our chiefest Life , much formality in our best Power ; much coldness with our heats : much of the flesh in all the imployments of the spirit .

2. Or are they taken from hearing ? and that at the best ? your own hearts can tell ; There is much mixture in that Duty . Oh! what abundance of the Week is in the Sabbath ! how much of the Shop in the Church ? what distractions , in your best attentions ? what carnal hearts , in your spiritual imployments ? what Pride ? what Prejudice ? what Infidelity ? what Dulness doth attend all your hearing ?

3. Nay yet further . Are your evidences taken from Graces themselves ? yet these are not pure . There is much mixture in them ▪ Our Graces themselves are full of Imperfections . You know , there is much blindeness with your Light ; much enmity with your Love ; much hardness of heart with your mourning for sin , yea , and much mud , much worldly sorrow , in your purest tears ; much Pride with your humility ; much murmuring with your patience ; As wee might show at large , if need were .

But now these Evidences which are taken from our Justification , they are pure , without mixture . Though the Faith which justifies us is imperfect , yet the Grace which justifies us is perfect .

I say , these Evidences are pure , without mixture , because they are such , as have nothing of our own in them : had they any thing of ours , they would bee imperfect and impure : but having nothing of ours , but all Christs , they are altogether perfect and pure . Christ is all fair , all perfect , all pure .

Our sanctifying Righteousness is stained , imperfect , impure ; but our justifying Righteousness is pure and perfect . If there were any stain or any imperfection in that , it could not justifie , it could not save us ; wee should bee undone for ever . But that is pure , that is perfect , and wee in it . As the Apostle saith , Col. 2.10 . — In him wee are compleat . Compleat in him , though imperfect in our selves .

3. These are the most satisfying Evidences . Other Evidences admit of much questionings . Though taken from Duties , yea Graces themselves ; yet they admit of long disputes , sharp incounters and assaults . And , when all is done , yet they bring not such fulness of satisfaction to the soul . But now Evidences taken from our Justification , these are soul satisfying Evidences , because the satisfaction of Christ is in them . These Evidences are not fetcht from any thing in us , or any thing done by us ; but from the satisfaction which Christ himself hath wrought for us . And if there bee any dispute against this , then may wee much more dispute against the other .

If Christ bee not a compleat Satisfier of Gods Wrath and Justice for our sins , then these Evidences from the Satisfaction of Christ would do mee no good . As the Apostle said of the Resurrection of Christ , which was the declaration of that full satisfaction Christ had wrought . — If Christ bee not risen ; then our faith is in vain ; our hope in vain : so here : — If Christ have not fully satisfied Gods Justice ; if hee hath not paid all the Debt ; answered all bils of Inditements against mee ; then my Faith is in vain ; then these Evidences can do my soul no good . But if Christ hath fully satisfied Gods Justice ; then am I sure ; for this satisfaction is mine .

So that you see , these are such Evidences , as do not only quiet , but satisfie conscience to the full . Such as silence all doubts ; answer all scruples and objections , that do arise .

Other Evidences ; they are not so full , not so satisfactory . They may afford a man some obvious Refreshment , for a time , to hold up the head from sinking ; but they bring not fulness of satisfaction into the soul .

But now this doth ; because you see it is taken from such things wherein God himself is satisfied ; and therefore no reason but wee should bee satisfied . If the Creditor say enough , shall not the Debtor bee satisfied ?

4. These are the most constant Evidences . Floods and Rivers may fail , but Springs are constant . Such Evidences as are taken from any thing within us , or any thing done by us , may ( at least , as to evidence ) fail us .

But such Evidences as are taken from without us , as , &c.

These are permanent and constant . In the greatest drought here will bee Water enough , Jer. 17.7 , 8. — Blessed is the man that trusteth in the Lord , and whose hope the Lord is ; for hee shall bee as a Tree planted by the Rivers of Waters , and that spreadeth out her roots , and shall not see when heat commeth ; but her leaf shall bee green , and shall not be carefull in the year of drought , neither shall cease from yeelding fruit .

Other Evidences are unconstant ; they may bee clear to day , and bee clouded to morrow : the heart is not ever in the same frame . But now these are permanent , abiding Evidences : they are as sure as the Oathes , Promise , Covenant of God , though not ever to sense , yet they are ever sure to Faith , though not ever to apprehension , yet ever in truth . Wee may ever conclude them , though wee cannot ever clear them . Conclude them wee may by Faith , though wee cannot clear them to sense .

I might inlarge my self , and go yet further to tell you these are the sweetest , the most refreshing and comforting evidences .

But to conclude this use . If ever you would have strong consolation , if ever you would have a full and setled peace and comfort , then hence draw your Evidences , fetch your Evidences from Justification .

I know , that which keeps you upon the racks of fears , that which continues you in doubts and jealousies , is this . You take your Evidences too low , either from something in you , or something done by you , and so you are forced to answer a multitude of Objections and reasons , before ever you can finde a bottome to rest upon .

That which doth raise up new doubts and objections in your spirits , and which causeth a fresh return of fears upon you , is because you do not take your Evidences high enough .

You take them from Duties , Prayers , Dispositions , present Affections . And so upon every failing you are cast , and all thrown down again , new fears arise , as if you never had any Evidence .

Were an Evidence sealed in the higher Court , what Court shall dispute against it , what can overthrow it ?

But now if all this will not perswade you to fetch your Evidences higher , but that you will still lye by these waters for comfort , you will still fetch your Comforts and Evidences from Duties , yet let mee thus far perswade with you , that you would labour to clear the sincerity of your heart in these duties . Otherwise all this something will bee nothing to you ; no bottome of Comfort .

They are but uncertain bottomes at the best , but without sincerity to accompany them they will bee no bottomes , an house not built on the Sand , but built in the Air , no foundation .

And this is the next use wee will come unto .

3. Use

If it bee possible for a man to do thus much , and yet bee unsound ; Then what care ought there to bee to clear the soundness of our spirits in our performances .

You pray , you hear , you do much ; but ask the question to your selves . Is my heart sound in all these performances ? is it sound in prayer ? in hearing ? if not , all this something is nothing .

If you break the string that goes through a set of Beads , they all fall to the ground . Sincerity is the string which goes through all our Prayers , our Duties and Graces ; if that bee broken , all is broken .

Sincerity is the Evidence of all our Evidences taken from below .

It is that which makes every duty glorious , every breathing of the spirit sweet , every groan weighty , every drop of tears a pearl , and precious in Gods esteem .

Sincerity is all in all . It is all , in all our Prayers ; all , in all our tears ; all , in all our services . It is all to God ; that which God accounts all . Sincerity is Gospel perfection . And perfection is all .

Let us then examine our hearts ; you that abound most in all outward performances , clear the soundness and sincerity of your hearts in them .

1. Clear the sincerity of your hearts in your obedience in general .

2. Clear the sincerity of your hearts , in your performances in particular .

Wee shall now insist upon the last first , And that is , Clear the sincerity of your hearts in your performances in particular .

Wee will instance in these three especially which wee single out .

First in your Hearing . Secondly in your Praying . Thirdly in your Mourning for sin .

1. Clear the sincerity of your hearts in hearing the Word .

Wee will give you these characters of a sincere heart in hearing the Word .

1. A sincere heart desires sincere preaching . Such preaching wherein his heart is ripped up ; his corruptions discovered ; the most quickening and soul-searching ministry ; such a ministry as doth most unravel his heart , and rip up his soul .

You see this , 1 Pet. 2.2 . As new born babes desire the sincere milk of the Word , the preaching of the Word , and the sincere preaching of the Word , not the Word as it is sophisticated , poisoned , adulterated by mans invention . As the Apostles phrase is , but the Word as it comes sincerely from the Fountain .

Such a man hee desires killing , as well as comforting truths , searching , as well as healing truthes ; breaking , as well as binding . And indeed , hee desires no comforting , but in killing ; no comforting of his soul , but in killing of his sins ; no healing , but in searching ; no binding , but in breaking .

An unsound heart , if hee desire to hear , yet it should bee such as would preach placentia , speak peace , daube with untempered Morter .

And if a Minister do once preach to the quick . If hee once enter upon the discovery of them , their hearts rise against the truth ; they rebel against the Word ; and such are no Ministers for them . They will finde out one that they can live in sin , and yet live in peace under his Ministry .

We read in the 42. of Jer. read it throughout , ( the Chapter is worth your taking notice of . ) Let mee intreat you to read it when you come home , you shall see there the depth of a self-deceiving spirit .

You shall read there , the Children of Israel desired Jeremy to inquire of the Lord what they should do , and they would assuredly do it ; but their hearts deceived them . You see there that they thought Jeremy would have brought them an answer from God agreeable to their own spirits .

They did not think that their will must have come up to Gods will , but that Gods will would have come down to their will .

Well , Jeremy goes to God , and hee brings them a message from God which was clean cross to their lusts . And then the venome of their spirits which before lay hid , appeared , they brake out into open rebellion against the Word of the Lord , and spake plain . Wee will not hear the Word of the Lord which thou hast told us .

So it is with many unsound spirits , self-deceiving spirits ; before a Minister come into a Parish . Oh then say they ! let us have a good Minister , one that may do our souls good , one that may bring a message to us from the Lord , discover to us Gods will . And few there are but do thus far agree ; but if once a Minister rip up their sins , search their wounds , that they may bee healed of them : if once hee come to discover their corruptions , and indeavour to take them off their unsound bottomes ; whereon if they live and dye , they will perish . Then they flye out against the light , and him that holds it forth to them . Away with such a man from the earth . Wee will not hear the Word of the Lord spoken .

Whereas a sincere heart doth side with the Word , with light , to fight against and destroy his corruptions .

These men they side with their corruptions and lusts , to fight against the truth , to blow out the light , and oppose the preaching of the Word .

A sincere heart doth hold up the Law against his lust . Let my lusts perish , rather than thy Law bee destroyed . But a corrupt heart doth hold up his lust against the Law . And saith in his heart , Let the Law rather than my lust bee destroyed .

There is not one corruption which thou keepest with love and liking , but thou wishest in thy heart , that there were no such Law against it . The Drunkard wisheth there were no such Law against his Drunkenness . The unclean person would bee glad there were no Law against his uncleanness , rather part with so much of Gods Nature , which the Law is a beam of , than part with his lust .

Hence it is truly said , peccatum est Dei Cidium ; sin is Gods slaughter , because sin strikes against the very being of God ; the purity and holiness of God .

Hee that would not bee as God is , would hee glad if God were as hee is . That is a certain rule , that hee that will favour himself in any corruption , would bee glad if God would favour him too . That there were no Law against it , or that there were a Law to countenance it , or no Law to punish it . That God were not against it , that God were of his mind , or that there were no God , or no God to punish it , &c.

2. A sincere heart in hearing the Word ▪ 1. Is willing to receive the truth of God . 2. Is willing to receive every truth of God . 3. Is willing to receive it as the truth of God .

1. Hee receives the truth not into his head only , his understanding to know it , but into his heart , his affections to love it .

Hee doth not imprison it in the head , but lets it go down into the heart . And the whole soul is made the residence and place of truth . Lord how I love thy Law contrary hereto is that , 2 Thes. 2.10 .

2. Hee is willing to receive every truth : Speak Lord , for thy Servant heareth . Hee looks upon every word of God as good , every truth of God , as comming in the image of God , and comming with the authority of God , and there is ready entertainment for all ; as well those which make against him , as those which make for him ; though a truth appear never so formidable that the receiving may cost a man death .

2. Hee is willing to receive truth , as the truth ; that is , in the Power , Majesty and Authority of Truth , And sets it up as King in his spirit . To which hee desires to yeeld subjection and obedience in all .

Hee lets it come in , in its inlightening , in its convincing power ; in its humbling and awakening power , as well as in its quickening and comforting power .

Every truth shall bee received as the truth of God .

But now an unsound spirit

Hee is not willing to receive the truth ; some truth hee dare not own , least they should disturb him in a way of sin . As the Apostle , 2 Pet. 3.5 . Of this they are willingly ignorant ; they have no desire to know this . They desire to shut out the light , that their corruptions may not bee disquieted , Mat. 13.15 . They wink with their eyes , that they might not understand .

2. They receive not every Truth . It may bee such as are notional they will , or such as may stand with their lusts and present advantages ; not such as are practical , and cross them in their corrupt ends and practises .

They look upon some truthes , as an ignis fatuus , that if they should entertain them , and follow them , they would lead them into danger .

It was the speech of a King of France , that hee would lanch no further into the deep , than hee might come safely to shore . That is , hee would follow Truth no further , than hee may preserve himself and his own . If those bee hazarded , hee will forsake the Truth .

3. They receive it not as Truth .

1. Not for it self . 2. Not to bee King over them .

1. Not for it self , but for other private and personal respects . Either for their gain , their advantage , or for fear and danger , or out of respects to the greatness , or quality of the persons , who do entertain a Truth .

Whereas a godly man doth love the person for the Truths sake . As St. John writing to the Elect Lady , whom hee said hee loved for the Truths sake , 2 Joh. 1.2 .

They that love the Truth for the persons sake , may say they love the Truth for the Ladies sake . The one the person for the Truths sake , the other the truth for the persons sake .

So you see they receive it not as Truth for it self .

2. They receive it not as Truth to bee Lord and King over them . To which they yeeld obedience and subjection in all things .

Many men would govern Truth , but they will not suffer Truth to govern them . They would keep Truth , though but in prison , for all their keeping is but imprisoning , but they will not suffer Truth to keep them , though the Truth would make them free . Corrupt spirits they receive Truth as a Servant , not as a King . And before they receive it , they will ask what it can do for them ; what service , what advantage can it bring them ? If none , Truth shall not bee entertained of them .

3. A sincere heart in hearing the Word , is an honest heart : and there is the summe of all .

This Christ expresseth in the Parable of the Sower and the Seed , Luk. 8.15 . the sincere spirit received the Word with an honest and good heart .

Now the honesty of a mans spirit in hearing , or an honest heart in hearing , is such as

1. Hears the Word , as Gods Word , bee the instrument never so weak and despicable , yet it shall prevail with an honest heart , because it is Gods Word . You have an expression in Isa. 11.6 . A little Childe shall lead him .

Whoever comes with a message from God , whoever brings a word , hee shall prevail and perswade with him .

An honest servant will take notice of his Masters mind , though a Child bee the messenger ; hee looks not on the person that brings it , but on the message brought . So though the person bee never so weak , if hee bring a word from God , an honest heart will vail to it .

2. An honest heart sides with the Word of God against himself , hee takes part with a truth against himself .

Whereas an unsound heart sides with his corruption against the Word , fights against that which fights against it ; but an honest heart sides with the Word against his corruption .

3. An honest heart desires to profit by the Word , 1 Pet. 2.2 . As new born Babes desire the sincere Milk of the Word , that they may grow thereby . Hee is a man that is resolved to practise whatever God reveals . Hee hath no exceptions or reservations to himself , but is bent to practise every Truth God reveals to him . Hee asketh the way to Sion with his face thitherward , as one resolved to go the way that God shall reveal .

This was that which Paul said , Lord , what wilt thou have mee to do ? They were not verba expostulantis , but verba submittentis . Hee was not only desirous to know , but resolved to do whatever God did reveale to him .

An honest heart desires every Truth to bee made his own . And that there may bee Principles bred in the spirit sutable to the Truthes revealed to him . Hee is desirous that every degree of illumination may bee a further degree of sanctification . That his heart may bee transformed into the nature of truthes revealed .

It doth not content him to have truthes in the head , and a lye in the heart : Truth in the head , and error in the spirit : Light in the head , and darkness in the heart , but hee desires the whole man may bee digested into the nature of truthes . Truth formed in his soul .

4. An honest heart , hee hears the word with reflection . As in reading the word , hee reads himself with it . So in hearing the word , hee doth peruse himself with it . Hee hears with reflection , hee hears with application , charging and clearing his heart , according to the evidence which conscience gives in upon hearing of the Word .

2. Clear the sincerity of your hearts in matter of praying . I told you in the beginning that it was possible for a man to pray , nay and make many prayers , to abound in praying ; hee may pray in publick , pray in private , pray in the Church , and pray in his closet , hee may multiply to pray , as the word importeth , Isa. 1.15 . And yet his heart bee unsound . And therefore , you , who do abound much in prayer , labour to clear the sincerity of your hearts in this duty .

Wee will give you these Characters of an heart sincere in Prayer .

1. Character .

Where the heart is sincere in Prayer , there is a doing of the duty with all our strength . There will bee a laying out of all the strength and powers within us . The strength of our Judgement , the strength of our will , and our affections ; the strength of the whole soul in the work . Prayer when sincere , is a wrestling work . Jacob wrestled with God ; that is , hee wept and prayed , Hos. 12.4 . Prayer is the souls contention , the souls strugling with God .

It is a sweating work . It is the sweat and blood of the soul . A sincere heart layes out its strength in prayer .

Though a mans strength bee but weakness , yet if a mans strength bee in the work , it is sufficient to evidence a mans sincerity . Indeed if a man had a Male in his flock , and should offer to the Lord a female . If ●●ee had a better , and should give God a worse . If hee had strength , and yet served the Lord with weakness ; this would declare the heart to bee unsound .

But when a mans strength is in the work , though that strength bee but weakness , yet it will evidence the sincerity of the heart . And there is no reason that you should look upon those Prayers as cast , as lost Prayers , where your strength is in them .

When thou hast been with God , and performed a duty , although but weakly , many imperfections in it , much unbeleef , much hardness , much deadness and coldness ; yet if your strength have been in the duty , you may rise up without confusion and shame , upon this ground , your strength hath been in it , your heart doth not condemn you , you are able to clear this to your spirit ; your strength hath been in the work .

But now such are here condemned , and cast , who have a Male in their flock , and offer to the Lord a Female . God curseth such . Cursed , &c. Mal. 1.14 . When you have strength , and serve God with weakness ; when you will turn off God with your cold , your lazy , sleepy , and formal devotions , and will not take any pains with your own hearts in these holy works . This discovers your spirits to bee unsound , and false to God .

2. Character .

Where the heart is sincere in Prayer , there is no rest or content to the soul , till the heart bee wrought into the work .

A sincere heart in Prayer , is an heart-sincerity in Prayer , not a tongue in Prayer , not an head in Prayer , but an heart in Prayer .

Prayer is not lip-work , or head work , but heart work . And where the heart is sincere , hee is not content till the heart bee in the work . Hee is not content to bee down on his knees , if his heart bee not up . To have an hand in the work ; if his heart bee not also in it .

A sincere heart labours to get his heart into the work . Hee prayes in prayer , Jam. 5.17 . There is an affective collation with the duty . If hee confesseth sins , hee desireth to get affections sutable to the confession of sin . An heart wounded and broken under the sight and sense of sin .

If hee prayes for pardon , hee labours to get an heart apprehensive of the want , and also of the worth of mercy ; and seeks a mercy , as a condemned man a pardon .

If hee pray for Grace , or the subduing of lusts , still hee labours to get an heart sutable to the things hee wants , and that which hee doth desire .

It was the speech of Bradford , that hee would never leave a duty till hee had brought his heart into the frame of the duty . Hee would not leave confession of sin , till his heart was broken for sin . Hee would not leave petitioning for Grace , till his heart was quickened in desire . He would not leave gratulation , till his heart was inlarged with the sense of the mercies he enjoyed , and quickned in the return of praise .

But now an unsound heart , if hee can but post over a duty . If but say his prayers , though hee have never laboured to get his heart into them , yet he is well enough .

This is to draw neer with our lips , when yet our hearts are far from God , This is to offer God a bulk and carkass of duty , without the life and spirit of duty , and so it is abominable to God .

A body without a soul stinks ; so here , your Confessions of sins , are Commissions of sins , Iterations of sins , when your hearts are not sensible and affected with sinnes you confesse . Hee that remembers sinne with delight , doth commit the sinne again .

He that remembers sin without sorrow , doth but revive his former guilt , hee removes it not ; A man may displease a man as much with the Confession of a fault , as in the Commission of the fault .

If a man had offended you , and should come in a sleight way to confess his fault , you would be more offended at him for his confession , than for his fault .

So when you shall come before God and confess your sins , without any compunction for your sinnes , without any sense of sin , or sorrow for it , you do aggravate your sins , and increase guilt , instead of removing guilt from your souls .

An hard heart , and a dry eye in the confession of sin , is an aggravation of your sins .

3. Character .

An heart sincere in Prayer , doth thirst after Communion with God in Prayer .

If a duty leaves the soul on this side God , unlesse it have carried the soul over to God , and brought a man to some further Communion with him , with his mercy , his love , his grace , his Spirit , the soul is not content with duty .

Others they make duty the end of duty , prayer the end of prayer ; And therefore if they can but rid their hands of a duty , though they had no communion with God in it , yet they are well enough .

But now a sincere heart , hee looks above a duty , hee looks upon duty but as a bridge to convey him over to God ; as a means to bring God and his soul into neerer communion , and if yee have not seen God , and found God in a duty , if his spirit hath not conversed with God as a Father , as a friend , as a child with his father , as a man with his friend , he hath no content in duty .

Obj. But you will say , how shall a man know when he hath Communion with God in duty ?

Answ. For the answer of this , I must first tell you , that there is a great mistake among men and women , of a tender spirit about this point , that they think they have no communion with God , unles they have met with God in an heart-chearing , and an heart-comforting way , when God comes in with joy , with comfort , with chearings and inlargements . Then they are willing to grant you , they have had communion with God .

But if God have come in , in an heart breaking , humbling , and casting down their souls in the sight and sence of their sinnes , and imperfections , They do not think they have Communion with God .

And therefore I must tell you first in the general ; That you may have Communion with God , as well in an heart humbling , as an heart reviving , an heart Comforting way .

In the life to come in heaven , all our Communion with God is with Comfort , with fulness of joy , At his right hand is fulnesse , &c. Psal. 16.11 . with thee there is a fountain of joy . Then all tears shall bee wiped away from our eyes .

But in this life on earth , we have mixed communion ; and have communion with God , as well in humblings , as in comfortings .

You go upon a duty , and you think to meet God one way , and hee comes in another way .

Sometimes you expect God in a comforting , and God comes in , in a quickning way .

Sometimes thou expects God in an heart breaking way , and God comes in , in a comforting way .

As the wind , sometimes it blows up rain , sometimes it blows away rain .

So the Spirit of God , which bloweth where , and when , and how it listeth ; sometimes blows up rain , comes into the soul in an heart humbling and breaking way ; And sometimes it blows away rain , and comes into the soul in a cheering , and heart comforting way .

In both these the soul hath communion with God , in joys , and tears , in mournings , as well as comfortings .

And that in the general to answer the mistake of weaker Christians .

Quest. And now to the answer of the question , How a man shall know when he hath had communion with God in a duty ?

1 I Answer , 1 In general , then thou meetest with God , and hast communion with God in duty , when God hath inabled thee to act grace in a duty .

An unregenerate man may act parts , and gifts in a duty , but he cannot act grace , hee hath none to act .

If then God do inable thee to act grace in a duty , to act thy faith to close with promises , to act thy repentance for sinne , to act love to God ; All or any of these graces , thy soul hath then communion with God in duty .

2 Again , When the performance of a duty doth lead the soul in better frame , a more humble frame , or in a more watchful frame , when the heart is more quickned , or more broken .

When the heart is farther set against sin ; more resolved to walk with God , and obey him , when the frame of a mans spirit is changed , or bettered in any of these ways , it is a sign that thou hast had communion with God in duty , though God hath not come in with fulness of comfort , with chearings or joys .

In this life , most of our communion lyes in quickning grace .

In the life to come , our communion is risen up to full comfort , our life then is all joy .

And so much shall serve for the third Character , and the answer to the Objection .

4. Character .

A heart sincere in Prayer , doth rise up praying from Prayer , hee goes away with the affections of , and affections to prayer , after the Prayer is done .

The Duties of an unsound heart , they come but from a cistern , his devotion is a stinted devotion ; When the Prayer is done , his affections are done also , the water is all run out , his affections are then done also , perhaps before .

But the Duties of a godly man , they arise from a spring , a fountain , and his heart is not runne out with his Prayer , hee hath affections of Prayer when the Prayer is done , hee riseth up praying from Prayer . The much hee hath done , is but a little of that which his soul desires to do .

An unsound mans actions are as big as his heart , perhaps larger ; but for a sincere spirit ; the heart is still bigger then the action , all he doth is but a little of that hee desires to do . I say where there is sincerity , there is a desire of more , all is but a little of that abundance that is in his heart . When hee hath mourned for sinne , hee wisheth still he could mourn more . Hee hath an affection of sorrow within him , larger than any expression of sorrow hee can shew . So you see David , Rivers of tears runne down mine eyes because men keep not thy law . Not that David had so much moisture within him as to swell a river , poor man ! hee had not so much moisture in him ; but he had such an affection of sorrow , that if hee had had as many tears as would have swelled a River , made a Sea , they should all have been laid out for sin .

And indeed if a man had wept a sea of tears , and his affections of mourning , did end with his expressions of sorrow , hee had not yet wept at all , nor shed one true tear of godly sorrow for sin .

So again , when hee hath prayed , still his heart is above his action , and hee riseth up praying from prayer , with a praying spirit , affections , when the Prayer is done .

This was that which made Christ commend the poor Widdows charity ; shee gave but two mites , and yet hee saith , shee had given more than all the rest . Her heart was bigger than her action , her affections , than her expressions of charity . Others they gave , but their purses were larger than their hearts , they emptied their hearts , but not their purses . Shee , her heart was bigger than her purse , shee emptied her purse , but not her heart , thus shee gave more .

So this is the fourth ; a sincere heart is larger than his duty , hee riseth up praying from Prayer , all hee doth is but a little of that hee desires to do , but a little of that abundance that is in his heart . Others , their actions are as large , nay larger than their hearts , they have little heart to the duty , and their heart is gone , hath done , before the duty bee done . A wicked man doth sin out of the abundance of his heart ; as Christ saith , out of the abundance of the heart , come , &c. Mat. 12.34 . Hee is never weary of sinning , hee hath a fountain for that ; but though hee sin out of the abundance of his heart , yet hee doth not pray out of the abundance of his heart ; his heart ●s done , before his Prayer is done , if not , they end together . Well , think of it , hee who yet hath not this Principle which I speak of , hath not yet a Gospel Principle , though hee do neve● so much , hee is not yet under the conditions of Grace and Mercy . These are the lowest terms of the Gospel .

5. Character .

A heart sincere in Prayer doth eye it self in Prayer ; it is a heart that diligently observes it self in the duty ; views all the workings of the soul , and takes notice of all the imperfections of the spirit in duty . As to gather comfort , and praise God if right , so to bee humbled and afflicted , if amiss .

And indeed our sincerity is as much discovered in lamenting the imperfections of a work , as in the most perfect performance of it . Where then the heart is sincere , the soul takes notice of the imperfections that do accompany it , and when the duty is done , falls a lamenting the imperfections of its Faith , of its sorrows , the deadness of its desires . Ah! it now laments that hee hath beheld so much sin with no more sorrow , looked upon so many abominations with no more mourning . That hee hath had no more Faith to close with the Promises of pardon , of Grace , of purging . That hee hath had so barren , so shallow , so sleight thoughts of Gods love . That hee hath been so cold in his affections again towards God . That he hath had so sleight conceptions of sin , and no more sorrow for it . That his heart hath been no more affected with the miseries of others , nor no more inlarged to seek God for them . That there hath been so much earth in Heaven , so many carnal thoughts , so much distractions in his spiritual imploiment . Ah! my Brethren , a good heart sits down when duty is done , and goes and mourns over all his Prayers , weeps over all his tears , confesseth all his confessions , and prayes over all his Prayers . And hee makes up the want of a duty with sighs , the imperfection of a duty with tears .

Assure you selves , God is as much honoured in your mourning for imperfections of a duty , as hee is by your most perfect performance of it . Blushing in Gods account is perfect beauty . When a soul can blush and bee ashamed for the blemishes which are in its spiritual beauty ; God looks upon this soul as beautiful . This is all wee can do , to desire and mourn , to aime at the highest in our desires , and to mourn when wee fall short of what wee desire . A Christian is made up of these two things , desires , and mournings . Desires , Oh that my heart were directed ! Oh that I could beleeve more , love more , prize more ! Oh that I were more agreeable to Gods Nature and Will , &c. and then comes in mournings , O miserable man that I am ! &c. Oh that my heart should bee so hard , my spirit so dead , my soul so cold in holy exercises ! And here is sincerity , yea and here is the utmost wee can reach , when wee come unto the utmost wee can attain in this life ; Vintores , non Comprehensores . here wee are but travailers towards our home , not yet at home , in our way , not come to our rest . And wee may well say it with our fellow travellers , while Augustine cryes out , I hate that which I am , Odi quod sum , non sum quod amo , &c. and love and desire that which I am not . Oh wretched man that I am ! in whom the Cross of Christ hath not yet eaten out the poisonous and bit●●● taste of the first tree : Another hee saith , Lord , I see , and yet am blinde , I will , and yet rebel , I hate , and yet I love , I follow , and yet I fall , I press forward , yet I faint , I wrestle , yet I halt .

Well then , let us make up the want of our beauty with a blush , the imperfections of our duties with sighs and tears , and then cast them all into the arms of Christ for acceptance .

If you convey a duty to him with tears , hee will present it to his Father with blood , hee will sprinkle it with his own blood , mingle it with his own merits , perfume it with his own odors , as you read , Revel. 8.4 . Whatever is offered by the spirit of Christ , shall bee presented with the merits of Christ , and though never so weak , in him it shall finde acceptance ; hee hath made us accepted in the beloved . Hee hath life enough to mingle with a dead Prayer , hee hath warmth enough to adde to a cold Prayer , hee hath holiness sufficient to adde to a duty full of sin . Though as they come from us , our duties smell rank of the flesh of sin and corruption , yet being mingled with his odours , with his incense , they shall smell sweet in the nostrils of God . This is one part of Christs mediation , to put life to dead Prayers , to purchase acceptance for performances , which are but mean . If wee and our duties were perfect , wee did not stand in need of a Mediator ; Christ would lose one part of his office . And therefore when the duty is done , shew the sincerity of your hearts in mourning for the imperfections , and cast all into the arms of Christ , and live by Faith in confidence of acceptance ; Who hath made us accepted in the beloved , not our persons only , but our Prayers too .

6. Character .

A heart sincere in Prayer , is a praying heart . That is , a heart carried out with desire of the thing it prayes for . Prayer is nothing else but an exposition of the soul , or the soul in paraphrase ; the soul expressed , the inside of the soul turned outward .

It is said of Hanna's Prayer , 1 Sam. 1.15 . that shee poured forth her soul , shee expressed what her soul desired , shewed the desires of her soul .

True Prayer is an earnest and inlarged desire for the obtaining and injoying of the things wee pray for .

Object . But you will say then , all our hearts are sincere , for who is it that doth not desire the things hee prayes for ?

Answ. But my Brethren , give mee leave a li●tle , and I shall shew you this is not so strange a thing as you seem to make it . I shall shew you , that it is possible for a man to pray , and not desire the things hee prayes for . I will evidence this unto you in these three great Requests . 1. In the desire of Grace . 2. In the desire of subduing lusts . 3. In the desire of Heaven .

1. Grace . 1. Thou prayest for Grace , but thou dost not desire Grace in the beauty and extent of it . Thou mayest desire common Graces , as many Parents for their Children : God give them Grace , say th●● but by that they mean no more than common graces , that they may bee honest , no Whores , no Theeves , &c. for if once God change them , and work Grace indeed in them , there is none more hatefull to them of all their Children , than such are . I have heard of a desperate wretch , that when hee came to dye , hee gave good portions to all his Children save one , and to him hee would give no more but twelve pence ; and being demanded what was the reason , hee made answer hee was a Puritan ; I have heard him say , saith this wretch , that hee had a Promise to live on , let us now see whether a Promise will maintain him .

Thus you may desire Grace common , and general grace , as many desire for their Children , but spiritual and saving grace thou canst not desire , thou hast no heart to that .

You shall hear what St. Augustine said of himself in his confessions after his conversion . I prayed saith hee in my unregeneracy that God would give mee grace . Da mihi continentiam . Noli mudo . Lord , saith hee , give mee chastity , but saith hee , my heart said , not yet Lord , not yet . For I feared lest God would too quickly hear mee , and cure mee of my incontinency , which I would rather have fulfilled than extinguished .

And by this you may take the measure of your own spirits , try your selves , read your own hearts , Grace in the. the next time you go to prayer . You Pray for grace , but see if you bee willing to have grace , first in the extent of Grace , all grace ; 1 Extent . would the covetous man bee liberal ? would the Drunkard bee sober ? would the unclean person bee chast ? would the Proud man bee humble , the Contentious man bee peaceable ? otherwise thou desires not grace in the extent . 2 Power . 2 Would you have grace 1 In the power of grace , to live precisely and exactly before God ; What not to yeild to a word , to a thought of sinne ? alas ! this they account damnable preciseness , this they cannot close withall . Go thy way , Pray as often as thou wilt for grace , assure thy self , thou dost not desire grace in the extent and power of it , if thou favourest any one corruption , if thou wilt not live exactly and precisely in the world . Thou wouldest think it no mercy , if God should grant thee what thou prayest for . Thou prayest for Faith , but wouldest thou have it ? no such matter , why faith purifies the heart , faith sanctifies the soul ; it will not suffer one corruption one lust to bee in thy heart , and now dost thou desire faith ? no such matter . Assure your selves , if at any time you desire grace , it is not grace , under a right notion of grace . It is not grace in the extent of grace , nor grace in the power of grace .

It is again , not a spiritual , but a naturall desire of grace , thou desires it but in some present distresse , it may be when thou lyest on thy death bed , and seest there is no comming to heaven without it . Thou cannot desire it for it self .

2 Thou prayest for the subduing of thy lusts , 2 In desire ●● Power against lust . and corruptions , but dost thou desire what thou praiest for ? wouldst thou think it , if God should answer thee , to be a mercy ? I am confident , that till thy heart bee changed , thou wouldst think the answer of such a request no mercy ; Would the Drunkard think it a mercy to bee rid of his cups ? The Covetous man , would hee think it a mercy , to be rid of his Mammon of unrighteousnesse ? No , there is no such matter . I dare be bold to say , there is not that lust which a wicked man would think it a mercy to be rid of . Alas ! Thou dost not desire to be rid of thy lusts , thou canst not live without them ; thou canst not subsist without them , when thou dost pray against them , thou dost but dissemble with God , there is no such matter , thou dost not desire it . If at any time thou dost desire it , it is when thou hast done with it , or it is in a storm only , and then not because thou hatest it , Non sub in●uitu mali , sed minoris boni . but because thou darest not keep it , as you know the Merchant casts away his goods , not because hee judgeth them evil in themselves , but because if hee keeps them , he cannot preserve a greater good , his life . Hee doth not part with them out of hatred to them , for he even throws over his heart with them , but because hee sees the keeping of them cannot stand with his present safety ; for after the storm and danger is over , hee would bee glad to get them again , if he could . There are many who thus part with their sinnes , as the Merchant with his wares , only in a storm , when they lye on their sick beds , or under some wrack of Conscience , for fear of hell , or as Jacob parted with Benjamin , because otherwise hee should starve , necessity drove him to it , or as Phaltiel parted with Michal , because otherwise hee should loose his head , hee did not part with her out of hatred , but out of fear , the King sent for her , and if hee had detained her , it might have cost him his head , therefore ( out of fear ) hee parted with her , though hee wept after her .

3 In desire of heaven . Extrema Christianorum desiderantur , quamvis non Exordia . 3 You Pray for heaven , and one would think you did desire this , wee say , the end of a Christian is desirable , though not the beginning , the rest , though not the labour ; you see Balaam hee wished hee might dye the death of the righteous , though he had no heart to live their lives . So that one would think they did desire heaven .

But indeed as long as thy heart is corrupt and unregenerate , thou dost not desire heaven , if thou knowest what heaven is . If a man should ask thee , thou who sayest , thou desirest heaven , what dost thou think heaven is , it would I think , pose thee . But it may bee thou wilt say , thou conceives heaven to bee a place of pleasure and delight , a place free from all miseries and troubles , and the like . For this is the utmost heaven thou canst desire : Thou lookest on it and desires it , A place free from paenal not from sinful evils . as a place of peace and rest , not of grace and holiness . If I should now tell thee ; that heaven is to be rid of all thy lusts and corruptions , I beleive heaven would not be so desirable to thee . Thou desirest heaven , but t is under a false notion , a heaven suitable to thy self , and that s the least of heaven . I have told you not long agoe , abstract and take from heaven , what a corrupt heart doth see , and think to bee heaven , and that 's heaven indeed to a godly man . To what I have said of another subject , I will now adde this . That didst thou know the company of heaven , Heaven not desirable to corrupt hearts for its 1 Company . the imployments of heaven , the injoyments of heaven , thou canst never desire heaven , thy heart being corrupt .

1 The company of heaven , shall I tell you ? there 's none of your mind there . And it is no great happiness to bee in such a place , where they are all of different minds from you . Two cannot walk together , saith the Prophet ( they cannot-live together , take delight together ) unless they bee agreed . Now there is no agreement between the company of Heaven and thy spirit , as it is corrupt . See what the company of Heaven is , enquire what they are .

First , There is God , and do you think there is any agreement betwixt God and you ; why , hee is holy , and thou art unholy , hee is pure , thou art impure , &c. and without holiness , no man can see God .

Secondly , There is Christ , there are the glorious Angels ; all these are thine enemies , as thou art in a natural condition .

Thirdly , There are the blessed Saints , and those are such as thou hast despised , such as thou hast persecuted here in the World , such as thou couldest never indure upon Earth , but flye from and avoid , is this company desireable in Heaven ? no such matter . If they bee now hatefull to thee , while they have something of thy self in them , ( they have corruptions in them , as well as thou , though not under the power of them as thou ) Oh how hateful would they be , when these corruptions are removed , when they are better , and thou worse ! But what 's this to torment thee , in comparison of the presence of God ? in them is but the spark of holiness , in God those eternal fires of holiness , and if the spark bee a torment , what is the fire ? As the Prophet speaks , Who shall dwell with everlasting fires .

2. Look upon the imployments of Heaven , 2 Imployment . and see if those bee desireable to thee in thy natural estate .

There is keeping of an eternal Sabbath , there is praising and glorifying God to all eternity , and would not this bee a tedious thing to thee ? canst thou indure to praise God for ever , when now a staff of a Psalm is burdensome , to keep an eternal Sabbath , when a duty is tedious to thee ?

3. Adde to this the injoyments of Heaven ; 3. For its injoyments . and here I can name nothing which thou wouldest think it a mercy to injoy ;

Them wee branch into four particulars .

1. Shall I say you shall injoy God there ; 1. God . who though happiness to a gracious heart , yet a torment to a corrupt spirit . I have read of the Irish Earth , that no venemous creature can indure to live upon it ; that if a man should make a circle of Irish Earth , and put a little English Earth in the midst of it for a center , if a Toad , or any venemous Creature were upon the English Earth , it would dye there , rather than come upon the Irish ground . I tell thee , the Irish Earth will better brook a Toad , than Heaven a sinner , or a sinner Heaven .

2. You shall injoy freedome from sin , never sin more . 2. Freedome from sin . Not to sin is here our Law , hereafter it shall bee our Nature . And is this a mercy to bee rid of sin ? sin , which is meat and drink now ? what , can the Drunkard be willing to be rid of his cups ? the unclean person of his Dalilah ? the covetous man of his bags ? can hee think an eternall divorce from such things , hee loves so dear , a mercy ?

3. You shall injoy perfection of Grace , to bee swallowed up with holiness .

4. An eternal Sabbath .

And these are things which certainly a corrupt heart doth not desire .

And so you see , it is possible for a man to pray for those things which hee hath no desire , were granted .

Therefore the Character is firm , that it is the sign of a sincere heart in prayer , when hee doth truly desire the thing prayed for .

And thus much for the sixth Character .

7. Character .

The seventh and last . A sincere heart in Prayer doth not only desire , but truly indeavour the compassing of the thing prayed for ; Oculum ad sidus , manum ad clavum . As the wise Mariner , hee hath not only an eye to the Star , but his hand also upon the Helm , or as the Plow-men of Sparta , they had one hand up to Ceres , whom they feigned the Goddesse of Corn , and the other upon the stilts of the Plow ; they joyned plowing with praying . So here , a sincere heart , hee doth not only pray , lift up his heart to Heaven , but hee puts also his hand to the work , to compasse what hee prayes for ; doth hee pray for pardon of sin ? hee labours to get his Faith more strengthened in assurance of pardon . Desires hee subduing of corruption ? hee makes use of Christ , &c. Desires hee grace ? hee is carefull in the use of all means , &c. Psal. 5. I will direct my Prayer , and look up , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The words are very emphatical , there are two military words used in that place ; the first to set or put an Army in array . So hee would order his Prayers , and then hee would look up , and stand sentinel .

Gods power and grace must not exempt us from the use of the means , but make us more diligent in the use of all means to have our desires accomplished .

Exod. 17. Wee read that Joshuahs sword , and Moses prayer were to go together ; if the sword had gone out without Prayer , if they had fought , and had not prayed , they had not prevailed , for God will not bee neglected ; if the Prayer had gone up , and the Sword had not gone out , had they prayed , and not fought , they had not had successe , for God will not bee tempted ; but both these went together , and then Gods blessing was on them .

So here , should wee indeavour and not pray , wee can look for no good , wee go out in our own strength , and cannot prevail ; and should wee pray , and not indeavour , wee may expect the same successe ; God will neither bee tempted nor neglected : But if wee joyn them both together , if the hand back the heart , indeavours second our desires , wee may expect Gods blessing on us .

This is the last Character , A sincere heart is conscionable in the use of all means , for the accomplishing the things prayed for .

3. Part. Clear sincerity in matter of mourning . There is yet a third Particular , wherein to clear the sincerity of your hearts , and that is in matter or mourning . I told you , that it was possible for a man , not only to pray , but to seem to mourn too , and yet his heart bee unsound . You read of the Israelites , they did not only pray , but they joyned fasting to prayer , as you see in the next words to my Text , but more plainly , Zach. 7.5 . When yee fasted and mourned in the fifth Month , did you at all fast to mee , saith the Lord ? There was fasting , and mourning joyned to fasting , yet hearts unsound . There is false mournings , as well as true ; Crocodile tears , false tears , as well as false prayers . And therefore it behoves us to try the sincerity of our hearts , in mourning for sin .

Wee will lay down these Characters of it .

1. Character . Characters of sincere mourning .

A sincere mourning , is a deep mourning ; a sad and serious sorrow for sin . Such a sorrow as doth deeply affect the heart , with the thoughts and apprehensions of the burthen and bitterness of sin .

A sincere mourner hath sad and deep apprehensions of the nature , demerit and filthiness of sin ; he looks upon sin as an offence against a just , a pure , a holy God ; as the breach of a pure , a holy , and an eternal Law ; as a wounding and crucifying of Christ ; as a grieving and sadding of the spirit of Grace , as a wounding and undoing his own soul for ever . Which deep and inward thoughts of the nature of sin ; work deep , and inward mourning for sin . The heart is wounded , the soul humbled and grieved , his spirit melted and peirced within him for sin , which hee hath committed against God . It is not his tongue only that repents in expressing and confessing , his eyes in weeping , but his heart in deep and inward mournings for sin . Another may make more noise , more cryings , roarings , howlings ; but his sorrow is more inward , more secret , more still , and yet more deep . As you know the deepest waters run the stillest , so the deepest sorrow makes least noise . So that is the first , a sincere mourning , is a deep mourning . An Hypocrite , his mournings are but shallow mournings , hee hath but shallow and fleeting thoughts of the nature and demerit of sin ; hee may say with Pharaoh , I have sinned , or cry out in a strait , Lord have mercy upon mee , or hang down his head like a bulrush for a day , or roar upon the present rack of trouble for a time , but he never hath any deep and serious thoughts of sin , as sin . His prayers are howlings , and his mournings are roarings . Gods people they mourn like Doves , wicked men they bellow like Bulls under the apprehension of sin .

2. Character .

A sincere mourning , is an universal mourning , hee mourns for all sins .

As hee hates all , small and great , so hee mourns for all , yea for such sins is his heart affected , which another mans light doth not discover to bee sins . Peccata vastantia conscientiam . An unsound heart may mourn for some greater sins , such as have made great wounds and gashes in his conscience : but for sins , quotidiana incursionis , for omissions and common frailties , wandring of thoughts , imperfections in duty , deadness , coldness , unbeleef , these gnats can hee swallow , his light doth not discover these to bee sins .

Nay , yet further , A sincere mourning is not only an universal mourning , that hee mourns for all sinnes of his own , but hee mourns for other mens sinnes as well as his own , he hath a fountain within him , which runnes over to the good of others . Wee have read of some who have mourned for their own sinnes , and yet have been unsound . You see Pharaoh , Ahab , Judas . But wee never read of any who were grieved with , and have mourned for the sinnes of others as well as his own , but their hearts were sound . Lot his righteous soul was grieved for the sinnes of Sodome , and yee know his heart was sound , hee s called Righteous Lot . David hee mourned for the sinnes of others , yea such as were his enemies , Ps. 119.139 as hee saith , Rivers of tears runne down mine eyes , because mine enemies keep not thy Law : And you know David was sincere , God tells us hee was a man after his own heart , and the heart of David was single and sincere with God . The like I might tell you of Moses , of Samuel , of Daniel , Nehemiah , and others ; hee that mourns only in relation to guilt and hell , that mans Cistern runnes out only for his own house . Hee mourns for sinne no farther than it doth reflect upon himself , and so not for sin as sin , but sin as it is evil to him , as it binds him over to the wrath of God , and eternal damnation .

But hee that mourns for sinne , in its own nature , as an offence to an holy , pure , gracious God , his fountain runs over to the use of others , hee goes and mourns over other mens sins as well as his own . Wee read the Angels , they rejoyce at the conversion of a sinner . What is the ground ? do they receive any further addition of good thereby ? no they are full , but therefore do they rejoyce , because God is further glorified . And if joys were capable of sorrows , heaven of tears , they would upon the same ground mourn for the sinnes of mee , because thereby God is dishonoured . And if wee could see God as they do , our hearts would bee filled with grief , our eyes with tears , to see , the God so great , so gracious , so holy ; to bee abused and wronged by wicked men , though wee no way guilty of their sinne . Thus a sincere heart hee mourns for other mens sinnes as well as his own , he is grieved when his enemys do break Gods laws , not so much because they hurt or wound him , but because they dishonour God and wound their own souls . It troubles him to see men swear and lye , to joyn hearts & hands together against God , his cause , his Church , his people , his Ministers , not because they hurt him , but strike against God , and so but beat themselves against a rock , and break themselves , do that which will turn to their own shame , and sorrow at the last , which is the best end that can bee expected of sin .

3. Character .

3 Sincere mourning is a mourning for sinne , a sorrow for sin .

Sorrow is like Mercuries influence , good if joyned with a good Planet , bad if it bee joyned with a bad Planet . It was good in Peter , it was naught in Judas , good in David naught in Ahab : In the one it was worldly , in the other it was a godly sorrow , the one was a sorrow for the evil of punishment , th● other for the evil of sinne : Flagella dolent quare flagellantur non dolent . The one roared under presen● lashes , the judgement and punishment of sinne , as Augustine saith , They lament the evil caused , not the evil causing ; the evil of pu●●●hment , the present lashes , not the evil of sinne . You shall see the difference of it in Pharaoh and David . God you see punished Pharaoh for sinne , plague upon plague , judgement upon judgement , and hee crys under the lashes , the present judgement . Oh! take away this plague , take away this death also ; take away these lice , these Caterpillars , &c. but there was not a word of sin .

But I have sinned , saith David , 2 Sam. 24. to , 27. I beseech thee take away the iniquity of thy servant , One would have thought hee should have prayed to have the plague removed , which was then on the people . But hee saith take away this sinne , not this plague ; nay in the 17th vers . Continue the plague if thou please , against mee and my fathers house , only pardon mine iniquity . Why thus , because hee saw sinne a greater evil than the plague , and therefore desires rather to be rid of the sin , than the punishment of it . Here was now a vast difference between the sorrows of the one and the other . Take away this plague , saith Pharaoh , but continue the sinne : Take away the sinne , saith David , though thou continue the plague . The one hee mourned under the present lashes , the other under sinne . Sincere mourning is a mourning for sinne , and not for sinne as clad with wrath , but for sinne abstractly , sinne in its own nature , not for sin in its damning , but for sin in its defiling nature .

4. Character .

4 Sincere mourning is a proportional mourning , there are two proportions of sin : First , of the measure . Secondly , Of the merit of sin . Where the heart is sincere it is proportionable .

1. To the measure of Sin . Great sins must have great sorrows , thou hast abounded in sinning , thou must abound in sorrowing . Thus you see it was with Manasses , hee was a great Sinner , and a great sorrower , hee was humbled greatly saith the Text. So Mary Magdalen , a great sinner , and shee is a great sorrower .

It s true , I grant , Non ex gradu ●t mensura paenitenti●● , &c. That Sincerity doth not lye so much in the measure , as the truth of mourning ; there may bee godly sorrow in a drop , in one tear , when there is not godly sorrow in a Sea of Teares : But this I say withall , that sincere hearts doe ever labour to carry a proportion between their sinnings and their sorrowings , between their repentings and their revoltings , and though a man may bee justified in heaven , without such a measure of sorrow , yet hee will scarce bee justified , or get peace in the court of his own Conscience without it . That s the first .

2 The second Proportion is , To the merit of Sin . Sincere mourning is proportionable to the merit of sinne ; Non actu sed affectu . as the demerit of sin is infinite , so sorrow for it must bee an infinite sorrow , infinite I say , not in the act and expression , yet in the affection of the soul . As it is said of a wicked man , if hee should live for ever hee would sinne for ever , in respect of his desire and will to sinne , and therefore because hee sins in aeterno sui , hee is punished in eterno Dei.

So I may say of a godly man , if hee should live for ever , hee would sorrow for ever . His sorrow is infinite in desire and affection , though finite in the act and expression of it . And indeed a bounded , a stinted sorrow is no sorrow . Hee whose heart and eyes do dry up together , whose expression in tears and affections of sorrow do end together , though hee had wept a sea of tears , hee hath not yet mourned for sin . As I told you last day , that a Sincere heart doth rise up praying from Prayer , so hee goes away weeping from weeping , with a weeping heart when his eyes are dry . Godly sorrow hath affections of mourning , when the expressions of mourning ceaseth , because every drop of tears doth arise from a sea of tears within . As every act of faith doth arise from a beleeving disposition , a habit of faith within : so every expression of sorrow from an affection of sorrow in the spirit ; every drop of tears from a spring and fountain of tears within the soul . Hence wee read , 1 Sam. cap. 7. vers. 6. where their sorrow is expressed by this phrase , They drew water as out of a well , as out of a spring , and poured out before the Lord , Their eyes did not empty so fast as their heart filled . Their eyes could not poure it forth so fast , as their hearts did yeild it up . All their expressions of mourning were less , than their affections of mourning . And shall I now tell you , though your sorrow may bee sincere , and yet not proportionable to the measure of sin , yet your sorrow cannot bee sincere , if not proportionable to the merit of Sin ; if it be not infinite sorrow , infinite I say , in the desire and affection , though not in the act and expression .

And alas how few there are Sincere mourners ! you that are sturdy Sinners , you dry eyed Sinners , you hard hearted Sinners , when was the time you have thus mourned for sin , wee see your sinnings every day , but who hears of your repentings ? wee hear of your drunkennesse , your swearing , your lying , your gaming , your dicing , and revelling , even till the morning watch upon the Lords day ; but wee hear not of your repentings ; In stead of that wee hear of your new sinning ; you adde Sin to Sin , not repenting to sinning . As it was said of Herod , that hee added this to all his wickedness , that hee shut up John in Prison ; this was the great aggravation of his sin , this fill'd his measure , hee added this to all . So there are some who will adde this to all their sins , that adde this to all their drunkenness , their swearing , gaming , revelling , to persecute and evilly intreat those who are Gods messengers to them .

Take heed of thus adding drunkennesse to thirst , and malice , and rage to drunkennesse , lest Gods wrath and jealousie smoak against such excesses , Deut. 29.19 , 20.

5 Character .

Sincere mourning is a faithfull mourning .

So much faith , so much sincere mourning , so much godly sorrow ; They are like the fountain and the flood , the one arises no higher than the other . In respect of donation , faith and repentance are infused at the same instant of time ; though in respect of manifestation , repentance goes before faith . Faith being like the sap , which is hid in the root , more secret in the heart , and repentance like the bud , which is sooner discerned than faith , both to a mans own self and others . Yet in respect of the order of nature , faith doth necessarily goe before repentance . Nemo pot●st agere paenitentiam , nisi qui sperat de indulgentia . As a legall faith , before a legall sorrow , so an evangelicall faith , before an evangelicall sorrow . No man can truely repent , but hee who hath some hopes of pardon .

Well then , sincere Repentance , is a faithful Repentance , such a Repentance as doth arise from Faith ; by which I mean not , a legal Faith , whereby a man beleeves the threatnings of the Law to bee true , and hee guilty . This is too low . This may breed a vexing , tumultuous , turbulent , slavish sorrow , but not a godly , sweet , evangelical mourning . But I mean here an evangelical Faith , and yet not the Faith of assurance , or the Faith of evidence ; this is too high . There may bee godly sorrow , sincere mourning in that soul , which yet for the present wants the evidence and assurance of Gods love in Christ . But such a Faith I mean which is the lowest spring of godly sorrow . Whereby the soul is perswaded

1. Of the all-sufficiency of Gods Mercy , and Christs Merits for the pardoning of sin .

2. Of the freeness and willingness of God to pardon sin .

3. And then throws it self upon the Mercy of God ; the grace of Christ , for pardon and forgiveness . Which though it appear to bee small , yet it will cost you something before ever you reach this .

But now the mourning of an Hypocrite doth not arise from Faith , but from sense , either from some present sting , or trouble of conscience , or from some outward pressures upon the body . And hence it comes to pass that his sorrow is not a constant sorrow , while the trouble lasts , the weight is upon him , so long hee howles and cryes ; but if once the trouble bee blown over , the Sky clears , his mourning is done . As Job saith of his praying , will hee pray alwayes ? hee will not . So I may say of his mourning , will hee mourn alwayes ? hee will not . When conscience wrings him , when the heart is overwhelmed with trouble , then hee falls a howling , and crying , but when the trouble is over , hee wipes his eyes , and mourns no more . But now again , hee , whose sorrow doth arise from Faith , hee doth not only mourn when conscience is troubled , but when conscience is at peace . Nay , when the heart is fullest of peace and joy , the eyes are biggest with tears ; when the pearle of joy is in the heart , the dew of tears is in the eyes . I say , when the soul hath most assurance of Gods love , then will Faith produce child-like arguments to raise up the springs of sorrows in us , to open all the fountains of tears in the soul . Oh will the soul say ! hath God been so mercifull ? and am I so sinfull ? Hath hee been so good to mee ? and I so evil to him ? As the frowns of God do break the heart , so the smiles of God do melt and dissolve it .

6. Character .

A sincere mourning is a filial mourning .

There are the mournings of a son , and the mournings of a slave ; the one doth arise from fear , the other from love ; love 1. Of God to the soul . 2. Of the soul to God .

1. From the consideration of Gods love to the soul . When the soul sits down , and recounts the immensity , greatness of Gods love to it ; when it takes a view of what God might have done with it , and what God hath done with it ; how justly hee might have damned the soul , and how mercifully hee hath saved the soul ; what cost , what care , what pains , what sweat , what blood hee hath laid out to save us , and how easily hee might have damned us ; Oh! this melts and dissolves the soul ; the soul even crumbles into dust , and dissolves into water , under the thoughts of it . You see this set down in Ezek. 36.31 . Then shall you remember your doings . Then , when ? when God shall expresse love , as you see vers. 25 , 26. why th●n will the soul say to it self , as Absolom to Hushi , is this thy kindness to thy friend ? art thou so cruel to him , who hath been so kinde to thee ? so evil to him , who hath been so good to thee ? Oh these thoughts do lay a man in the dust . God hath taken such a way to justifie and save men , that if wee bee but men , it will break our hearts that wee have offended him . Who is it that can read over that place without tears ? Isa. 43.24 , 25. Thou hast bought mee no sweet Cane with money , neither hast thou filled mee with the fat of thy sacrifices , but thou hast wearied mee with thine iniquities ; and hast made mee serve with thy sins , thou hast made my mercy to serve , my patience to serve , with thy sinnes , even to look on while thou abusedst mee . And what would a man imagine now would follow after this , Therefore I will plague thee , I will punish thee . But read and wonder , and read ; withhold from tears if thou canst , if any spark of ingenuity bee in thee , I , even I , am he who blotteth out thine iniquities for my own names sake , and will not remember thy sins . Here was the wonder of mercy .

2. It ariseth from the love of thy soul to God . The love of the person offended doth cause a godly man to mourn , that hee hath offended him . You see David , Psal. 51. Against thee , against thee , have I sinned ; godly sorrow , sincere mourning is an ingenuous mourning , scarce a thought of Hell and damnation comes into the mind , if they do ; alas ! these do not trouble him so much as his sin ; that hee hath grieved and offended so good a God by Sin . Hence Zachary hath this expression . Zach. 12.10 They shall look upon him whom they have pierced , and they shall mourn , &c. In which there is nothing but pure love ; the expression is observable , the Prophet doth not say , they shall mourn as a son for a Father , there may bee self-love in that , a child may see himself undone in the loss of a father ; but hee saith , they shall mourn as a father for a son , in which there is pure love . But now with Hypocrites , it is neither the consideration of Gods love to them , nor any love or good will which they bear to God , that makes them mourn , but indeed love to themselves , they have Sinned and are afraid God will damn them for Sin , therefore it is terror , no principle of love to God , which draws them to mourn for Sin . As they hate Sin only in reference to hell , so they mourn for Sin only in reference to hell .

What St. Augustine saith of fear of sin , I may say of sorrow for Sin . Hee that fears sin for Hell , fears not to Sinne , but to burn , but hee hates sinne indeed , who so hates sin as hell it self . Qui gehennam metuit , non peccare metuit , sed ardere . So he who sorrows for Sin for fear of hell and wrath , hee is not sorry for sin , but howles for fear of hell : but he sorrows truly who is more grieved for sinning , than he is afraid of burning .

7. Character .

Sincere mourning is a friutfull mourning .

There are paenal tears , and fruitful tears , Worldly sorrow that is paenal sorrow , it is a weeping to weeping , but godly sorrow is a fruitful sorrow , a weeping to repentance , and amendment , as the Apostle , Godly sorrow , works repentance , not to bee repented of , 2 Cor. 7.10 . There is a great deal of difference between the pains of the gout , and of a woman in travel , the one is pain to pain , no fruit of the pain , meer torture , the other is pain to ease , travel to rest , a travel to birth . Other sorrow is a sorrow to sorrow , this is a sorrow to joy , as Christ expresseth it under the parable of a woman in travell . Sincere mourning is a fruitfull mourning , for repentance is like the waters of jealousy , which either rot or make fruitful .

And first It is a heart humbling sorrow .

2 It is a soul fattening sorrow , by the sadness of the countenance , the heart is made better .

3 It is a grace strengthning , a grace increasing sorrow . And therefore doth God preserve such springs as these in the hearts of his people , on purpose to water the seed of holinesse , the garden of graces in the hearts of his people . Every grace within us doth look fresh , every disposition within us buds , shoots forth after a showre of repentant tears , that man who hath such springs as these within him , his graces must needs flourish , they cannot wither nor decay .

Observe it , A mourning Christian is evermore a thriving , a growing Christian .

4 It is a divorcing sorrow , it breaks the league and union between heart and Sin . There is a league between the heart and sin , they are as neer together as the skin to the flesh , as the flesh to the bones , the bark to the tree : Godly sorrow doth divorce between a mans heart and sinne ; separates between them , it sets the soul at a distance with sin ; Unsound hearts may mourn , may lament sin , but leave not Sin , they Sin and Repent , and Repent and Sin ; as if their Sinning did but make matter for repenting , &c.

This is like the Drunken mans round , his drink goes out in tears , and then to drink again . Pharaoh could say hee had sinned , but hee left not his Sinne , Saul could say hee had Sinned too , yet hee retained his sinne , Judas said the like , yet if he had lived , he had been the same , if God had not changed his heart . No , if a man should have lain as long in flames as Cain hath , and should come out of hell , red hot out of flames , hee would bee the same man still . All the terrors of God , all the horrors in the World , all the flames of hell cannot change the heart . These may dare a man , make a man afraid to sin , but not hate Sin , this must come from a principle of Grace , a Gospel work . The justice of God may terrify the heart , the power of God may awe the heart , but it must be the love and mercy of God , which must thaw the heart , must change the heart . Now godly sorrow doth work a change in the soul ; Job 34.32 such a man saith with Job ; If I have done iniquity I will do it no more , hee lamenteth sin and leaveth Sin , he confesseth and forsaketh Sin , God forgives , and he also foregoes sin .

Beside these fruits I might name many more , which are the fruits of sincere mourning . It worketh peace , our tears end in joy , it worketh spiritual tranquillity of Conscience , as it worketh a change .

And besides these you have seven special and particular fruits , set down ( 2 Cor. 7.11 . ) of godly sorrow , on which I want time to insist . But now an hypocrites sorrow is a sorrow to sorrow , a paenal not a fruitful sorrow , hee is never the better for all his howling , his heart never the more humble , his spirit never the more broken , his soul never the more set against Sin . These tears they leave him as they found him , they are not changing and transforming tears , hee is never the more watchful , never the more careful to please God , hee rather grows more secure , takes more heart to sin against God , hee thinks hee hath done penance and satisfied the Law , hee hath discharged the former score by his present roarings , and therefore may beginne a new reckoning , a new score , and sin more freely against God : whereas true mourning makes us watchfull , and so our falls make us secure .

To sum up all in a little .

1 The unsound heart , hee mourns for Sin either as clad with punishment , or as it bringeth the evil of punishment after it , the first you see in Pharaoh , the second in Ahab . The other laments Sin as Sin , sin abstracted and separated from wrath and punishment .

2 The one howls under the present lashes , the evil of punishment , the other under the evil of sin .

3 Sence doth provoke the one to mourning , faith and love do cause the other to mourn .

4 The ground of the one is self-love , the ground of the other , love to God .

5 The one is slavish , the other childish .

6 The end of the one is peace and joy , of the other , it is discouragement and dispair , as in Cain and Judas , &c.

7 The one breeds a bitternesse and turbulency of spirit , the other humility , mildness , self-denial . Thus I have shewed you these three things , and cleared them .

I beleeve there 's many of you , who do not pray at all , many who are yet to shed one tear for Sin ; Alas ! when was the time , thou hast entred thy Chamber , thy closet ; and broken thy heart for sin , humbled thy soul for sin ? Let mee tell thee thus much , thou hast sinned , this sinne will have sorrow one time or other , if not here in fruitful mourning , hereafter in paenal mourning , in weeping and gnashing of teeth . If thou wilt not sorrow for a time thou shalt howl for ever ; It may bee thou thinks no such matter ; conscience is now at peace , Ista tranquill●tas tempestas erit . it is like a book bound up , if once opened your peace shall end in a storm , your joy in sorrow ; happy thou , if God wound thee , that hee may heal thee , break thee , that hee may bind thee , humble thee , that hee may comfort thee . It is better bee broken here , than to go whole to hell , better be wounded here , than to go sound to hell , better to bee a sad Saint , than a merry Devil .

What David prayed for his enemies , may wee pray for our best friends . Send them down quick to Hell . Send them down here by humiliation , that they may avoid eternal damnation hereafter .

Wee began with the last first , viz. clear your sincerity in your performances in particular , wee named three particulars , in

Hearing . Praying . Mourning .

Wee come now to the end , which is the first in order of nature , though wee have made it last in time .

Clear sincerity in Obedience in the general . 2. Clear the sincerity of your hearts in Obedience in general . Now to this as to the former . I will give you some Characters of a sincere Obedience . Sincere Obedience is 1. A faithful . 2. An universal . 3. A fruitful . 4. A filial Obedience . Wee shall only single out some of them , because wee are willing to finish this Doctrin .

1. Character .

Full. A sincere Obedience is a full Obedience , an universal Obedience .

It is universal , in respect of the subject , the whole man ; it is universal , in respect of the object , the whole Law ; it is universal , in respect of durance , the whole life . Hee who obeyes sincerely , obeyes universally ; his obedience is not only sutable to the rule , in respect of the nature and quality of it , but it is proportionable also to the rule , in respect of the latitude and extent of his obedience . There is no man that serves God truly , who doth not indeavour to serve God fully . Sincerity turns upon the hinges of universality . It is said of David , that hee had respect to all the Commandements of God , and that hee hated every false way . Hee had not obeyed any , if hee had not respected all ; nay which is yet more , Act. 13.22 . hee fulfilled all the will of God , the words are in the plural number , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all the wills and Commands of God ; and of Zachary and Elizabeth , Luk. 1.6 . that they walked in all the Commandements of God blameless , hee who obeyes sincerely , indeavours to obey thoroughly . Wee will instance in these branches .

1. In suffering as doing . First , Hee will obey God in suffering Commands , as well as doing , in losing , as well as gaining Commands . An unsound spirit may follow God , while hee can follow his own game too , while they can serve God without cost , without pain or losse , &c. such men love cheap obedience . But when Obedience comes to bee chargeable , when his Obedience to God , may cost him his liberty , his riches , his estate , then they retire ; while Religion and the World do walk in the same path , there are many who will tread the paths of Religion ; but when there comes a turning , that they must shake hands and part , riches one way , Christ another ; God one way , the World another ; then they will forsake Christ . You see it was so with the young man , hee was willing to follow Christ so far as hee might bee no loser , so far as to keep his wealth too . But when Christ told him , if hee would follow him , hee must sell all , when it comes to this , that either hee must part with his Riches or with Christ , then hee falls off , and went away sorrowing . But hee who obeyes sincerely serves God for himself , such a man will obey God , though to the hazard and loss of all , hee will obey God in costly , as well as cheap ; losing , as well as gaining duties . Such a man prizeth more of one act of Obedience , than hee doth of all his injoyments , and will take up naked Obedience , though with the loss of all . As hee will not commit a sin , though hee might gain the World for it , so hee will not neglect a duty , though hee lose a World for it . You see this in the three Children , in Daniel , and in Queen Maries dayes , those go in Sheep-skins , who might have gone in Silks , &c.

Secondly , Hee will obey God in relative Commands , as well as absolute .

Sincerity doth not only lye in absolute Commands towards God , but in relative Commands one towards another . And where the heart is sincere , hee will not only hear , and pray , and obey God , but hee will walk in all duties of Righteousness , and charity towards his Brother . Hee is such a one as makes conscience of every Command , great or smal . Every one comes from the same authority , James 2.11 . For hee that saith the one , saith also the other . And whatever hath the stamp of God , the authority of Heaven upon it , though it seem never so small , hee dare not disobey it ; where there is a beam of Gods Majesty sitting upon the face of a command , hee will submit to it . Men you know will not refuse the Kings Coin , though the peece bee never so small ; if the Kings impression bee on a penny , it calls for acceptance , as well as a piece ; so if the authority of God bee stamped upon the least command ; a sincere heart will yeeld subjection to it , as well as the greatest , Mat. 5.19 . Hee who breaketh the least of these Commands , shall bee the least , &c. Hee who stands with God for small things , when hee will not forbear an Oath , a cup , a ragge for Christ ; how should you yeeld to the greater . A man may do the smaller , and yet neglect the greater ; As the Pharisees , who tithed Mint and Cummin , but the great things of the Law , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 legis . the love of God , fear of God , these are not regarded . But hee who doth the greater , will not neglect the smaller .

Thirdly , Hee will obey God in affirmative Commands , as well as negative Commands .

Hee doth not only look upon what God would not have him do , but hee examines what God would have him do . Dives was cast into Hell , not for oppressing Lazarus , but for not shewing mercy upon Lazarus , not because hee took any thing from , but because hee gave nothing to him . There is many a mans Religion lies meerly upon negatives . Hee is no swearer , no drunkard , no unclean person , as the Pharisee , hee oppresseth no man , defrauds no man . But if you ask him for the affirmative commands , there hee is nothing ; art thou holy ? art thou humble ? art thou a beleever ? art thou a sanctifier of Gods day ? lovest thou God ? fearest thou God ? Alas ! these sins , because they are minoris infamiae , not so scandalous as the other are , therefore hee makes them nullius culpae , no sins at all , these gnats hee can swallow , without any straining at them , &c.

4. Hee will obey God in the Spirit of the Command , as well as in the letter of the Command .

There is an intra and an extra in every Command of God . One part of the Law binding the flesh , the other part enjoyning the spirit . You see how Christ sets it down , Matth. 5.21 . Thou shalt do no Murder , there 's the letter of the Command . Thou shall not bee angry with thy Brother without a cause , there is the Spirit of the Command . Thou shalt not commit Adultery , there is the letter of the Command . Thou shalt not look on a woman to lust after her , there is the Spirit of the Command . An unsound spirit looks no further than the bare letter of the Command , that part which bindes the flesh or outward man only , and if hee do but observe that in the gross , hee thinks hee hath done well ; but now a sincere heart , hee looks to the spirit of the Command , and if hee do not observe that , hee hath no peace ; if you keep the whole Law in the letter , and give way to your selves to fail in any , and do not sincerely indeavour to obey all according to the spirit , your spirits are unsound . Hee that will see God with comfort , must not only obey the letter of the Command , but must bring his heart to the sincere Obedience of the spirit of the Command .

5. Hee will not only obey God only in the Matter , but in the Manner , not only in the substance , but in the circumstance of the Command .

Hee is not only conscionable to obey God in what hee commands , but his heart is wrought to a conscionableness in the Obedience . An unsound heart looks no further than the substance of the Command , if hee have but prayed , if been at Church , hee thinks all is well , hee looks no further . But now a sound spirit , hee looks to the circumstance , as well as the substance , the manner , as well as the matter of the command . When hee prayes , hee labours to pray fervently , faithfully . When hee hears , hee will hear humbly , fruitfully , when hee obeyes , hee desires to obey willingly , chearfully , &c. Wee say , bonum est ex integrâ causâ , but malum ex quolibet defectu ; Take any action , if either the Principle whence it doth arise bee not good , that the action arise from corrupt Principles , self-love , carnal fears ; or if the purposes bee not good , that the aims and ends bee carnal , or if the circumstances bee not good , it spoils the action . If wee pray , and pray not fervently , if wee heat , and hear not fruitfully , if wee obey , and obey not willingly , if wee shew mercy , and do it not chearfully , if you sanctifie the Sabbath , and not with delight , all is worth nothing .

There are some circumstances accessory , some necessary ; some wherein the being , and some wherein but the well-being of a duty doth consist . And if you abstract these from them , the duty it is worth nothing . Take away fervency , and humility from Prayer , take away faithfulness and fruitfulness from hearing , take away willingness and delight from Obedience , all is nothing worth . So much for the first Character of sincere Obedience . Universality .

2. Character .

Sincere Obedience is such an Obedience , Rightness of which doth 1. Come from a right spring . 2. Is wrought by a right Rule . 3. In a right manner . 4. To a right end . I put all together , that I may not multiply too much .

1. Sincere Obedience ariseth from a right spring , 1. Spring . a sound Obedience ariseth from sound Principles . A soul renewed , a soul universally sanctified , and principled from above . Such as the Principle is , such is a mans Obedience , dead Principles , and but dead Obedience , unsound Principles , and unsound Obedience . A mans actions can go no higher than his Principles . There must bee a good tree , before good fruit , the person must bee good , before the actions can bee good ; if there bee a crack in the person , all is naught . Now this sincere Principle which is the spirit of all our Obedience ; it is nothing else but an entire and spiritual frame of Grace and Holiness set up in the soul , whereby a man is renewed and changed . Which is called in Scripture , a new Creation , a writing of the Law in the heart , Regeneration , Renovation , Resurrection from death to life , and a forming Christ in the soul . As it hath a respect to the heart , the seat of these Principles , it borrows five names .

It is called 1. A sound heart , in opposition to an unsound , a false spirit . 2. A perfect heart , in opposition to an Hypocritical spirit . 3. And a single heart , in opposition to a doubleness of spirit . 4. An honest heart , in opposition to a deceitful heart . 5. A whole heart , in opposition to a half , a divided spirit which God hates . And where Obedience is sincere , it ariseth from such a spirit . A sound , perfect , &c. spirit .

2. As it comes from a right rise , so hee walks by a right Rule in his Obedience , and that 's the whole will of God revealed in his Word ; if God saith , do , hee doth ; if God saith , do not , hee will not do . If hee have no command from Heaven , hee stands still like a ship becalmed , and wanting a wind , hee will not stir .

Those things which are motives to others move not him . But when a command comes , his sails are filled , he is carried on with strength in obedience to it . Col. 4.12 . Wee have the same metaphor ; Bee filled with all the will of the Lord , let the will of God , his command , bee the only motive , that carries you on in the service of God . Thus you see it was with David , he had respect to the Commandements , he had not respect to the world , to men , to his own ends , advantages , which are the spring of others obedience , but hee hath respect to the Command , he eyes that , hee will obey if there be a Command .

A Sincere heart doth not only do things good in themselves , and such as God hath commanded , but hee doth them because God hath Commanded them ; Gods preceps are the ground of his practise , Psal. 119.4 , 5. Thou hast commanded us to keep thy Precepts . Oh that my ways were directed , &c.

3 He obeys after a right manner , &c.

4 He levels his actions to right ends .

As nothing below God is the spring of his obedience , so nothing below God is the end of his obedience . Gods grace is the spring , Gods glory is the end of all his obedience . An unsound heart hath base and unsound ends , credit , repute , profit , esteem or the like . Hee now makes not the world his end , no not the world to come ; the salvation of his soul , the end of all his obedience . Indeed this is a secondary , a subservient , a subordinate end , but not the ultimate end , the primary , the universal end ; Gods glory is the Sea , to which all his actions like so many rivers move and bend . It is true I grant , that other ends may creep into the performance of good actions , and that not only lower , but baser ends than this .

But wee are to distinguish between a mans setled , and his suggested end , a mans setled end may bee one thing , yet his suggested end bee contrary , God reckons according to the setled end , the universal purpose and frame of his spirit , and not according to suggested ends . It is in this case as it may bee with a man that shoots at a mark , hee aims aright at the mark , but there may come a jog upon the elbow , which may carry the arrow another way , than hee intended . Or as it is with a man that sets out to go to such a haven , he sets out aright , and steers aright by his compasse , but the winds blow contrary and carry him whether hee would not . But then as the Apostle , If I do the thing I would not , it is no more I , but sinne . It was Bernards case , hee had set upon a good work , and levels his action to the glory of God , that was his aim , his end , but there were other ends suggested , pride , ostentation , vain-glory , which hee observing , encounters them in this manner , Abi hinc , nec propter te incepi , nec propter te desinam . Abi hinc , &c. get hence , avoid , you were not the ground of my beginning this work , nor will I for you conclude this work . And it would bee our wisdome , when a man hath set his heart aright in the beginning , when hee hath set out aright , if any other ends bee suggested , to reject them in the like manner , being neither the spring of the action , nor the end of the action .

Obj. But you will say further , Is it requisite for the clearing of the sincerity of our hearts , that wee have a continuall eye to the glory of God in every action wee do ? Is there required such an actual intention of the spirit in every particular action , &c. that he should aim at Gods glory ?

Ans. For the Answer of this , I must lay down this distinction .

There is first an actual .

Secondly , An habitual aime and intention .

For the first of these , An actual intention of the spirit in every particular action that a man doth to the glory of God . It is utterly impossible in the state and condition of this life , it is possible for Angels and glorified Saints to do it , for they are in Gods vision , and it is all their work in heaven , but it is impossible for us to do it here below , no it was not possible for Adam in his inno●ency to do it .

But now secondly , There is an habitual inclination in us in every action we do , to aim at Gods glory , though there be not the actual intention of the spirit in every action we do . It is with us as with a man travelling towards a town , hee thinks in the morning to go to such a town ; such a place hee aims to bee at , at night ; and therefore sets out towards it ; and though hee doth not think of this every step hee takes , yet it s his purpose in his journey to rest there at night . Or as it is with a man who comes to Church , his end is to hear the word of God , yet in every word he hears spoken , he hath not the thought of his end upon his spirit , but he is there by vertue of his first intention . So here though in every particular , there bee not an intention of spirit to level this or that to this end ; yet it is the drift and habitual scope of the spirit , that Gods glory may bee the end of his actions .

Nay , Thirdly , Though wee are not able to do it in the actual intention , yet it must bee our care to renew our habitual intention , and as farre as wee can , to draw up these habitual purposes , into actual levellings of these and these particular actions to the glory of God . There are some go further in this than others .

Assure your selves , the nearer you come to an actual intention of spirit for Gods glory in particular acts , the nearer you are the life of heaven . How ever let us so renew our first thoughts , habitual intentions , as that wee may thereby keep in the right path , the right way , till wee come to our journies end at night . So much intention a Travailer holds up as to keep him in the right way , to keep him from going into by paths , although not so much as shall make him in every step hee takes to think of his first intention , the end of his journey . So much for the second Character .

3. Character .

3. Sincere obedience is a fruitfull obedience .

It is a growing obedience , hee contents not himself with the measures hee hath , but labours after perfection , Phil. 3. vers. 12. to the 15. I have not yet attained , nor am already perfect , &c. A sincere heart hee aims at the top of all , hee looks at the work it self , hee propounds not to himself a shorter end than God would have him reach unto , Gods end is his , and that 's perfection ; hee desires conformity to the pattern in the mount , to bee holy as God is holy , perfect as &c. An unsound heart hee bounds and stints himself , at these and these measures , and desires to go no further ; fulnesse of holinesse and perfection of grace , is not his aim nor desire . Hee may desire so much , as may serve his own turns , and ends , no more ; so much as may serve his own advantages , hee desires ; but cares for no more than hee can make use of in the way . As the Physician who doth not desire excellency in the Science , yet he will take in so much skill , as may serve his turn and practice ; but hee cares not for more . The like I might say of any other Artist , whose spirit is not taken with the beauty of the things themselves , yet he desires so much as may serve ends .

Even so an unsound spirit ; whose heart is nothing taken with the beauties of holinesse , yet hee may desire so much as may serve his turns , his secular advantages , but hee will have no more . A Trades-man will take in somewhat , it may bee hee will not swear bloody oathes in the face of his customers , this were to drive men away , this could not stand with his ends ; if hee were such a one , men would avoid him ; and therefore hee will take in so much as will serve his trade , and no more : these men desire the Talent , not for the masters use , but for their own use . So in any other . But now it is otherwise with a sincere heart , his desire is to abound in holiness , he sees so much beauty in God , that he cannot be at rest till hee bee swallowed up with God , made all like him , hee sees so much excellency in Grace , that nothing but perfection will satisfy him . Nay , and he doth not only make perfection his utmost end , but hee labours after perfection with his utmost strength and endeavours . And the ground of all this , is , because a sincere heart looks singly to God , and therefore serves him with all his might ; while a mans heart is divided , his strength is also divided . That mans strength is not whole for God whose heart is not so , But when God is made the one of a mans desires , the one of a mans affections , the one of a mans life and comfort , then will hee bee the one of a mans endeavours too , and a man desires to serve God with all his might . Such men , again , give up themselves to the service of God . Lord I am thine , saith David , and therefore will do his work with all their strength . As there are none more strong in the Devils work , than such as have sold themselves to it ; as it was said of Ahab , hee sold himself , hee gave over his whole heart to sin : so there is none more industrious in Gods work , than such as give themselves up to God , such as pass over themselves by deed of gift to him . When a man can once say truly with them in Isa. 44.5 . One shall say , I am the Lords , &c. Then is his whole might laid out in the service of God . Thus a sincere Obedience is a fruitful Obedience , an abounding Obedience , as God doth not stint his mercy to him , so hee doth not his service to God . If indeed mercy had been bounded to us , wee had been undone , if hee had said , I will pardon some sins , but not all , or if hee had said , I will pardon all , I will justifie , but not sanctifie ; or if hee had said , I will do this , &c. but not , &c. Well , there is the third Character .

4. Character .

A sincere Obedience is a filial Obedience , it is the Obedience of a son , not of a slave ; it is voluntary , evangelical , free , willing Obedience ; not a legal , servile , and forced Obedience .

It is set down as the Character in Psal. 110.3 . Thy people are a willing people , devoted to his laws and service ; they are willing to hear , Speak Lord , for thy Sevant heareth ; they are willing to do ; Lord , what wilt thou have mee to do ? Hence those breathings and aspirations of soul . Oh! that my wayes , &c. There is no task too hard , no imploiment too great . They are willing to suffer too , to go through good reports , and bad reports , through a Sea , and through a Wilderness , through the hottest services , and strongest oppositions for Christ ; it is a chearful Obedience , hee delights in the Law of God . As it was said of Christ , so it may bee said of him in some measure . It was meat and drink to him to do his Fathers will ; duties they are medicines to unsound spirits , but meat to him . Hence David sets down this for a Character of a godly man , Psal. 1.2 . His delight is in the Law of God , and Paul speaks of himself , that his delight was in the Law of God , as concerning the inner man . And David hath it up and down , Psal. 119. Lord , how I love thy Law ! eccho like , in Psal. 40.8 . I delight to do thy will , thy Law is in my heart . There was a Principle within him agreeable to the Precept without him . As the eye delights in seeing , the ear in hearing , so the heart in obeying . Actions of nature , you know they are actions of delight . So of the new nature . But this must bee understood , when the Principle within , which should yeeld Obedience , is not disturbed , for as it is in nature , though it bee a natural act , and full of delight for the eye to see ; yet if the eye bee offended or hurt , it will breed a tediousness in the eye to do its natural act , and that in which formerly it did take so much delight . So here , though to obey and walk in Gods wayes , bee acts most sutable to the new nature , yet if the spiritual Principles within bee wounded and hurt , it may breed some kinde of wearisomeness and unwillingness in the soul to obey for the time , which may befal the dearest of Gods Children in diverse cases , in these 7.

1. They may bee damped with carnal affections . 2. They may bee tyred with the difficulty of the work . 3. They may bee pulled back with the prevails of corruption . 4. They may drive heavily under some vexing and last●ng temptation . 5. In case of the spirits withdrawment of himself , which is either probational or penal . 6. Or in the case of neglects of duty and communion with God . 7. In case of some dangerous relapse into former sins .

Any of which , may breed a kinde of weariness and unwillingness upon the soul ; yet at that time there is some willingness of the spirit , when there is a reluctance of the flesh . And the soul will do its former works , though not with so much chearfulness as formerly , yet with as much Obedience , and serves God when hee hides himself .

And thus much shall now serve for this use of Tryal .

Wee will adde another use , and conclude .

Use of Exhortation . Which hath four Branches .

1. Branch . 1. Get a sincere heart .

Otherwise all you do is worth nothing : I speak unto you , who do abound most in duties , in performances ; you , who pray , who hear . Oh! do you labour to get a sincere heart in the midst of your performances ? When you do any publick work , look to your hearts , beware of base ends , base aims , least they creep in , and poison all your works . Beware of a double eye , an eye towards God , and an eye toward your selves , when in opposition . Let it bee said of all you , who put your hand to any publick works in these publick times , as it was said of a Royal Commander , that in all his actions hee placed ostentation behinde , and conscience before him , and sought not the reward of a good deed from fame , but thought the deed it self done a sufficient reward . Oh so do you ! And when you have to do with more private duties , look to your hearts , let your tongue and heart answer one another ; beware least your heart give your tongue the lye , in speaking that your heart doth not desire . I have shewed , this may bee done . Do you go labour , that your heart may go with your tongue , your affections may go hand in hand with all your expressions ? Nay , rather let your expressions bee but as so many breathings from the like affections within , so many streams issuing from a fountain and spring of affections within . My Brethren , this is the great thing I would press upon you . The power of his Word , and light of his Truth hath brought you I suppose to a form . I hope few are among you , but will seem to carry the outward face of Religion . Few but will pray , will hear , will do duty . Many favour Religion , who have no savour of it . It is my desire to exhort you who do much , that you would not lose what you do , do much ; and yet perish at last . I tell thee , if thou couldest heap up mountains of prayers , if weep a Sea of tears , if thou couldest macerate thy self with fasting , and humbling thy self , as many thousand years as the World hath stood minutes , from the Creation , yet without sincerity , all this is nothing . What the Apostle saith of charity , I may say of sincerity ; if I speak with the tongues , &c. Wee read there shall many come to Christ at the last day , and say , have not wee preached ? have not wee prayed , and prophesied ? fasted ? & c ? They thought they had great wrong done them , why should not Christ save them as well as any others ? why not accept of their works as well as of others ? and meaner than these too . Why here was the ground and reason , there was a want of sincerity , they had but served themselves in serving him , and therefore hee doth not own them . Oh! then let mee exhort you all , who are much in duties , labour to get sincerity to accompany all . You hear , you pray , &c. get sincere hearts in hearing , in praying , &c. The rather ,

1. Motive .

1. Because sincerity sets a value and price upon the meanest work , it makes the meanest action acceptable unto God . Wee read , Cant. 5.1 . Christ is said to drink of the Milk as well as the Wine , to eat of the Honey , &c. That is , to accept of the meanest work and performance ; when there is sincerity to accompany it , Milk , &c. A sigh , a groan , a tear , a breathing of the spirit shall finde acceptance where the heart is upright , which I told you cannot bee , if there bee the love and liking of the least sin . God delights more in the imperfect breathings of a sincere heart , when there is not strength to bring forth an expression , than hee doth in all the flourishes and glorious expressions of an unsound heart . Sincerity makes the meanest works mighty with God ; it puts weight and value to all . A work doth not make up the want of sincerity , but sincerity will make up the want in a work , as in Asah , 1 King . 15.14 . hee will own the weakest duty , if sincerity bee in it ; Hee will not refuse our works , as wee do gold , not because it wants goodness , but greatness ; hee will not reject them for want of grains , if the gold bee good . Hee hath a merciful allowance for such works , where the heart is sincere in the doing of them , though the things done bee attended with many imperfections . And that 's the first Motive .

2. Motive .

2. Because sincerity distinguisheth all our works from the works of others . The day is comming , when the persons and works of men shall bee distinguished one from another . And as you would have your persons distinguished from others at the great day , when Christ shall come to separate the precious and the vile , the Sheep from the Goats , the good from the bad : you would then bee glad to have your works distinguished , when all the works of men are to bee tryed and burned with fire , to see whether they will indure tryal , yea or no ; you would bee glad then to have something in your works , to distinguish them from others that are to perish . Why then , if ever you would have that , labour now to get Sincerity . Sincerity will do this , it will set such a stamp , such a Character upon them , as no false coin , no work of any Hypocrite can have , and therefore labour for it .

3. Motive .

3. Because otherwise all thy prayers , thy tears , thy duties , all is lost , and that is a sad case . If a man had laid out much pains and cost about a work , hee would bee sorry to lose all hee had done for want of a little more . You have done much , it may bee , suffered much in the wayes of God , would you not now lose all your former labours , all your prayers , all your tears , your many sad hours spent in the wayes of godlinesse , would you not lose all in conclusion ; Oh! labour to get a sincere heart : if not , you will assuredly lose the things you have wrought , God will never own them . Though the things bee materially good in themselves , as what better than praying , hearing ? &c. yet if the heart bee not sincere in them , God will never own them . You see it in the first of Isaiah : the works were good , and such as God had commanded , such as his soul delighted in , yet wanting this sincerity , all was nothing , &c.

4. Motive .

4. Because sincerity is the chiefest thing God eyes in men , the main thing which God now desires under the Gospel . God looks not for a legal perfection from you , in respect of legal , actual , universal , personal Obedience , hee desires sincerity , and that under the Gospel , is perfection .

5. Motive .

5. Sincerity will afford us comfort in the saddest times , of our soul or body , in our spiritual and temporal sorrows , &c. when other things cannot minister comfort , when duties and prayers must stand afar off , and are not able to reach forth any comfort to us , yet sincerity can . In the greatest darknesse of the soul , when the soul is compassed with thick darkness , sincerity will open a Casement , and thereby let light into the soul , Psal. 112.4 . Unto the upright there ariseth light in darkness , in the darkest ; whereas Hypocrisy is like painted windows , keeps out light ; Sincerity will be like windows of Glass , transparent , let in light .

6 Motive .

6 Sincerity doth fence the heart against apostacy , Partial and Total .

Wee will now come to the means to get a sincere heart , Cure Hypocrisy . Which is in which I shall indeavour to apply my self to the cure of an hypocrite .

But before I come to lay down the means of cure , I must tell you this .

1 It is a difficult cure . 2 A painful cure .

1 A difficult cure . 1 Hard to cure . It is one of the hardest cures are wrought upon the souls of men . A cure seldome wrought . Wee have heard of a bloody and Idolatrous Manasses , an unclean Mary , an oppressing Publican , a persecuting Paul , and many other fearful , and great , open , and notorious sinners wrought upon , brought to life . But where have we read of the return of a Judas , of a Simon Magus ? where do wee read of one example of such as have been grosse hypocrites , who have afterward been savingly wrought upon ?

I confesse it is all one with God , to do the one , as the other , it is as easy with him to change the heart of an hypocrite , as any other , for infinite power and grace knows no difference , but it is a thing not so usually done ; And though as easy in respect of God , yet more difficult quoad nos . And so I would have you understand me , that the difficulty is in respect of us .

1 It is hard to convince such a man that hee needs a cure , 1 Hard to Convince . you see it in Rev. 3. vers. 16 , 17. God tells them they were luke-warm , neither hot nor cold , there was their distemper ; and yet you see what thoughts they had of themselves , in the 17. vers . Thou sayest , thou art rich , and increased in goods , and hast need of nothing , and knowest not that thou art wretched , and miserable , and poor , and blind , and naked . So you see it is hard to convince such a man . Another man is easily convinced , the very lives of them who are holy , are convictions to his Conscience , and if the word be held out , he is ready to fall down , as not able to stand up under the light and evidence of it . In such men wee have a friend within them , even their own natural consciences are on our side , and ready to take part with us against themselves , and fly in their own faces , telling them such and such things ought not to bee done . But now in the other , neither the examples of holy men , nor precepts of the word , do so farre convince them ; for in outward appearance , they walk as blamelesly as the best . Nay and natural Conscience is also for them , and being satisfied with some general performances of duty , is ready to take part with them , and to withstand any conviction that can bee alledged . You see this in the Scribes and Pharisees , they walked blamelesly in the general to the eyes of the world , as you hearby his confession in opposition to the Publican ; and they fasted and prayed , and did much , and by that the mouth of conscience was stopped , the quarrels of conscience were answered , and you finde how hard it was for Christ himself to convince them . They were so far from being convinced by his example , that they thought themselves more strict than hee ; he did , but they would not accompany themselves with sinners , and therefore they gave ou●the was a wine bibber , a glutton , a friend of Publicans ; and for his doctrin , this was so farre from convincing them , that they thought their lives more strict than his precepts ; they were followers of the Law , exact and rigid in legal observances , and thought his doctrin too licentious , too full of liberty for them . So that is the first , it is hard to convince them .

Hard to humble them . 2 It is hard to humble them . Humiliation follows conviction , if hard to convince , hard to humble . Do wee denounce threatnings against sinners ? alas ! they are none of them , these threatnings do not concern them but others , for their parts they walk unblameably in the world . It is not the mercyes , nor the judgements , the promises , nor the threatnings , the word , nor the works of God which humble them . In others there may be some natural tenderness , some remorse of spirit when they hear of Gods judgements against sin . But for this man ; it is not all the terrors of the Lord , not all the humbling breaking discoverys of sin , or judgement which fasten upon him to humble him . No mans heart so hard as the Hypocrites , hee hath not only a natural hardnesse , but a contracted hardnesse ; nay a fortified and strengthened hardnesse , his heart is fortified against all reproof , against all the denunciations of wrath and judgement . You have a taste of it in the Scribes and Pharisees . You know they were Hypocrites , hee who knew their hearts , better than they knew their own , tells them so . And it was not all the miracles hee did in his life , nor all the wonders which hee shewed at his death , which could break and humble their hard hearts ; you see the Sun was darkned , the earth quakes and trembles , the vail of the Temple was rent , the graves open , the rocks cleave asunder , yet all this doth not move their hard hearts .

Hard to reclaim them . 3 It is hard to reclaim them , for

1 The Devil hath got greater power in them than in others .

2 The Forts of Sinne and Satan are more strengthned in them .

3 The means of reclaiming lesse efficacious . Hee is able to sit out Sermons and duties without any manner of working upon his spirit at all . That which moves others , moves not him , which works upon the hearts of others , doth leave his heart unwrought upon . He is a man , as I told you , prayer-proof , Sermon-proof , and Ordinance-proof ; no Mercy , no judgement , no promise , no threatning , no word , no works , no prayer , no Sacraments , no physick , no salve , no counsell , no advice , no light of nature , no light of example , no private help , no publick exhortation prevails with his heart ; hee 's a man in the fore-lorn hope ; his condition neer desperate . Custome in the use of things , doth take away the power of working . You see in your bodies a little thing works upon the humors , when you are not used to it ; whereas if accustomed to it , a much greater will not stir the humors .

I have read that Mithridates by accustoming himself to eat Poyson , at last durst venture upon poyson as meat , nothing did hurt him . The customable use of things , takes away the power of working . So it is here , the custome of Ordinances in a formal way , doth take away the power of working by them . You see it in the Sacrament ; may bee , when you came first to the Sacrament , then Conscience had some natural tendernesse in it , and you came trembling to this Ordinance , fearing lest you should prophane it , and by that eat and drink your own Condemnation . But now the custome of prophanation , hath taken away the terror of prophaning this Ordinance ; now you come and tremble not . So for the word , time was , when Conscience was green and tender , that the word came with more majesty , more authority on your spirits . Every command came with power , every threat came with trembling ; but now you can sit under the most powerful , quickening , convincing , awaking , dispensations of it , and your souls never moved . And hence is it , that your custome with the Ordinances in a customary way , takes off the life , and power , and workings of Ordinances . As custome in sin doth harden the heart , and makes the heart more difficult to bee wrought upon : so custome in duty if it bee done in a formal customable way . I would rather deal , and should have more hopes of doing good to him who is openly prophane , notoriously wicked , than such a man who lyes soaking under Ordinances , and goes on in a formal and customable performance of these dutys , without any spirit or life in the doing of them . Thus you see the first , 't is a difficult cure .

2 It is a painful cure . It is a painful cure . It will cost thee much pain , many gripes and greifs , many Prayers and tears , much humiliation and sorrow before it can be wrought . Nay , t is a cure wrought by undoing all that thou hast done , thou must unravel all , unpray thy prayers undo thy services . Thou must not go forward in the way wherein thou art , but must come back all the way thou hast gone , and go another way , if ever thou come to heaven . And this will cost a man some pain . Suppose a man were going to some place , and had gone much of his journey , were now come , ( as hee thought ) near his journeys end , and one should come to him , and tell him ; Sir you are clean out of the way , you must go back again , unride all this way you have come , &c. O! how irksome , how hardly would this down with a man at the end of his journey ? especially the way being pleasant wherein hee was , and full of delight , but the other rough and foul in which hee was to go . Alas ! would hee say , is there no way but turning back ? is it not possible to strike over ? this is irksome . Why so is it with a man here , it may be thou hast set out for heaven , and thou hast gone all thy life in a fair smooth way , and art now come , as thou thinkest ; even to the end of thy journey . And will it not bee a hard thing for a man to turn back , to begin in another way , and that a straiter , a rougher , and a deeper way ? Why I tell thee , this must bee done before ever thou come to heaven .

It is with a sound Christian and an Hypocrite , as it is with two men , at the top of two houses in a narrow street , one would think that they could easily come to one another , easily reach , but the truth is , hee must come down the height where hee is , before hee can go up to him : A grosse and open sinner , is nearer to him , than a formal hypocrite . As Christ saith , Easier for Publicans and Harlots , &c.

And now judge , is it not a very hard thing and difficult , for a man to undoe all hee hath done , to give up all for lost , to come down from the height to which hee hath attained , not without much pains . To turn back that way , wherein hee hath ridden with much difficulty . This is a hard thing , &c. what flesh and blood can bear this .

So that it is not only a difficult , but a painful cure .

1 In respect of the medicines that are to bee applyed ; hard physick , humbling , lancing , cutting , dismembring , cutting off right hands , &c.

2 In respect of the distemper wherewith these medicines are to encounter .

3 In respect of the pains , gripes , griefs , you must endure in the cure .

But this I cannot insist upon . The truth is , the cure is so painfull , that your spirits would rather continue the disease , than submit to the plaister . But now though the cure be difficult , 't is possible , 't is easy with God , though hard to us . And if God have given thee a heart to desire a cure , and a spirit willing to submit to any means may bee used , it is a fair way towards the cure . Well then to come to the cure it self . Having searched thy spirit , and upon diligent search discovered Hypocrisy .

Means of cure . 1. Labour to convince thy heart of the evil and mischief of an unsound spirit . It is a thing which makes thy person , thy performance odious unto God , hee hates thy person , hee hates thy prayers , as you see , Isa. 1.14 . Your new Moons , and your Sabbaths , and your appointed feasts , my soul hateth them ; which yet were high extraordinary services . And now judge what a fearful thing it is to stand under the hatred of the great God of Heaven and Earth . What dost thou think will bee the end of thee ? why you shall see , Matth. 24. and the last . Thou shalt bee cast into the lake which burnes with fire and brimstone , and not only cast in , but into the hottest place , where there shall not bee a drop of water to a lake of fire . For it is said of all other sinners , that they shall have their portion with Hypocrites . The Hypocrite shall have the largest portion , hee is the top of that black crew of damned souls . For the present thou losest all the good in Earth which others do injoy , and for the future thou losest all the good in Heaven , which others shall injoy . Nay , and thou gainest sorer , sharper , more unsupportable damnation , than others shall have . Thy duties , thy prayers , thy hearings which would have ministred comfort to thee , if they had been right ; do now aggravate and increase thy torment , being unsound . Every Sermon , Prayer , Duty , is but as another stick carried to that structure of fire , to make it hotter , and greater for thee , because done with an unsound spirit .

2. Consider there is a God . 2. Means . Atheisme is a great ground of Hypocrisy , and there is no man more an Atheist , than an Hypocrite . Well then , think there is a God . I tell thee , the very beleef of this would strike down many base ends , which thou hast in thy service of him . And think him to bee such a God as hee is . That this God is an all-seeing God , one who searcheth the heart , who tryeth the reins . One who knows the secret turnings and windings of thy deceitful soul . Though thou mayest dissemble it with men , bee one thing upon the stage , another thing in the tyring house ; one thing in action , another thing in heart and affection . Yet thou canst not dissemble with God , before whom thou liest open , cut up to the back bone , anatomized , all thy internals are seen , as the Word signifies in Heb. 4.13 .

This thought brought home , and suffered to lye upon thy spirit in serious consideration , would e'ne half work the cure , it would cure all gross Hypocrisy ; strike down all by-ends , and base ends , which thy spirit aims at in the doing of holy duties , and would do much in the cure of close Hypocrites , in the mending of false Principles ; an honest heart would not bee false to God , though God should not see him , hee loves God , hee is the friend of God , and you know a friend will bee true to his friend , as well absent from him as present with him , when hee sees him not , as well as when his eyes are on him . But I am not now to deal with a true sincere heart . I am laying down means for the cure of a false heart , and a great one this is . Think and beleeve there is a God , and this God an all-seeing God , who knows thy heart and spirit . And as hee is all eye to see , so hee is all hand to punish thee , if thy heart bee not sound with him .

3. Means . 3. Means of cure is ; Thou must bee new made , the way to mend thee , is to new make thee ; thou must bee all undone again ; taken in peeces , and made up again , before ever thou canst be better . Some peecing and patching up will not serve the turn , but thou must have a new making , before thou bee better . There is no mending the stream , till there bee an healing of the fountain . The fountain and spring within thee is infected and corrupted , the heart is unsound , and what can bee expected from an unclean heart , but unclean acts ? from an unsound spirit , but unsound services ? and therefore this must bee made new before ever you bee cured . Thou must have a new Judgement , for thou seest by a false light . Thou must have a new will , for this is corrupt . Thou must have a new heart , for this is desperately wicked . I tell thee , there is no mending thee , but by new making thee . You may go and patch up your selves , but it is but like the putting of a new peece of cloth into an old garment , it breaks out again , and the rent will bee made worse .

4. Means . 4. Is Prayer , which is instar omnium . Oh! desire God with David , to make thy heart sound in his Statutes , sound in Prayer , sound in hearing , sound in obedience . That all thou doest may arise from right Principles , have a right rise , go by a right rule , and bee directed to a right end . Pray that God would give thee sound Principles , and sound purposes . That that little measure of Grace hee implanteth in thee , may bee accompanied with abundance of sincerity and truth of heart .

And having gotten a sincere heart , let it bee your care to fence and guard your heart against Hypocrisy .

I will give you but one preservative which is this .

1. Before you go upon any duty , clear the sincerity of your hearts , make your end as high as may bee . Set out aright , loose off well , begin in God , in Gods strength , in Gods grace , in Gods assistance . A good beginning , will make as good a close .

2. When thou art upon the duty , then look to thy heart , suffer no base , no by-ends to steal in , to poison all thou doest . Keep thine eye stedfast upon God in the doing of the duty . Do the duty as if there were no men , no hopes , no fears , no rewards in the World , as if none but God and thou were in the World .

3. Afterwards when the duty is done , if there hath been any thing , if God have quickened , inlarged , inflamed , humbled thy heart , give God all the glory . Beware least it bee with thee , as it was with Paul , and his company , that when a fire is kindled , a viper come out of the heat . Hath God kindled a fire in thy heart , warmed , inflamed thy spirit ? Oh! beware that a viper come not out of the heat , a viper of pride , of vain glory . Know this , they that seek Gods glory in the work , will give God the glory , when the work is done . If then there have been any good , let God inherit all the glory ; but if any evil , take it to thy self , for it came from thee , and let it bee thy work to lament it , to bee humbled for it .

And now this Rule will bee of special use . There are four uses .

1. This will fence thy heart , guard and strengthen thy heart against Hypocrisy ; this will keep out Hypocrisy , here is no place of entrance for it .

2. It will keep down Hypocrisy ; for Hypocrisy gets no ground so long as it is seen and mourned for .

3. This clears the heart in the main , that thou art no Hypocrite , though there may bee Hypocrisy in thee , yet being seen , fought against , mourned for , resisted ; it reigns not , it shall not denominate thee an Hypocrite .

4. It will clear thee of the sin of Hypocrisy ; God will never charge thee for that which thou chargest thy self withall ; hee will not impute that to thee which thou imputest to thy self . That which is thy misery , God will never impute to thee as sin . Hypocrisy seen , mourned for , sighed under , resisted , fought and prayed against , shall never bee a condemning Hypocrisy . And so much shall now serve for the first branch of the exhortation , with the motives to get sincerity , with the remedies to cure Hypocrisy , and preservatives against it .

Second Branch of the Exhortation is . Having gotten , Clear sincerity . labour to clear this to your own souls , that your hearts are sincere . It is a thing possible to bee cleared , a man may come to evidence to himself the sincerity of his own graces and gracious performances . And it is a thing necessary to bee known , in respect of your peace , of your comfort . So necessary , that you can neither live with comfort , nor dye with comfort , unless you bee able in some measure to clear the sincerity of your hearts , the integrity of your spirits . And being a thing so necessary , I will here lay down some Rules and directions , for the better inabling of you to this present duty .

1. Rule .

1. Make a through and sound search , deceits lye low , Hypocrisy is spun of a fine thread , and is not discerned without diligent search . A false evidence is the fruit of a superficial search . Though gross Hypocrisy is seen without search , yet close Hypocrisy must bee narrowly searcht into , otherwise you shall not bee able to discover it . Here you must not only read over your selves in your actions , but in your affections , not only in your practises , but also in your Principles . Hypocrisy lyes low , it is a root sin , The heart of man is deceitful above measure , saith the Lord , who knows it ? Jer. 17.9 . like a crested picture , on the one side an Angel , on the other a Devil . And I must tell you , that sin lyes at the bottome of a deceitful heart , and therefore it will ask some pains to discover it . It was a fair speech of the Children of Israel , Deut. 5.29 . Whatever the Lord shall say unto us , wee will do . And it may bee they meant as they spake for the time , they were not aware of deceit in their hearts . But hee that saw further into them , than they into themselves , discovered deceit to lye at the bottome , below , which they were not aware of , and therefore it follows , O that there were such an heart in my people ! alas ! it is but a present pang of conscience , there is no such heart in them . So it was well spoken of Hazael , 2 King . 8.12 , 13. when Elisha told him what bloody cruelties hee should exercise towards Israel . Is thy servant a Dog , saith hee , hee thought the Prophet did him a great deal of wrong ; what , should ever hee exercise such beastly cruelty ? but hee saw not the bottome of his heart , as was seen after in the next Chapter . So it was well spoken by them in Jer. 42.6 , 7.20 , 21. When the Princes desired Jeremy to inquire of the Lord , whether they should go , and bound themselves with an oath to obey , whithersoever God bade them go , they would go . But there was a deceit lay low , they had a secret resolution to go into Egypt , and thought God would have sent them thither , and then they would have been taken for an obedient people . But when the message came contrary , they shewed the falseness and hollowness of their spirit , and fall into flat contradiction against the word of the Lord . The word that thou hast spoken wee will not do . And therefore seeing the heart is so exceedingly deceitfull , there is great need of thorough search and tryal of our spirits . If you take the first verdict the heart gives up , you are likely to bee deceived , and therefore wee are to observe the Apostles Rule , 2 Cor. 13.5 . to examine and prove ; that is , not only to examine , and so take the first Evidence the heart gives up , but prove the Evidence , whether it bee true or no. Deceits lye low . As for example .

Enquiry is made whether I have Faith , &c.

2. Rule .

2. Labour to acquaint thy self with the most sure and clearing Evidences of sincerity , and try thy heart by them . It may bee , thou hearest the Word , and perhaps with joy , thou bewailest sin , and perhaps with tears ; thou avoidest gross sins with care , thou opposest common corruptions with zeal . All these are comfortable signes , but they are not infallible evidences of Grace . For what is in all this which Ahab , which Saul , which Herod , which Judas had not ? It is a great deal of wisdome in the tryal of our selves , to bee acquainted with those sorts of evidences , which are of a clearing nature , of which I will give you two properties .

1. Those Evidences which are clearing , are such as the Word doth countenance ; What ever evidences the Word doth not countenance , they are but the presumptions of our own heart , and never give us comfort in life or death . It is the book must cast us , or clear us , at the last day .

A second property of clearing evidences . They must bee such as are universally reciprocal , distinctive evidences . That is , such evidences as are incompatible with any whose hearts are not sincere , and concomitant with them whose hearts are sincere . They must bee such as are essential to a Christian as a Christian . If there bee any who hath them , and is not a Christian , is not sincere , or any , who is a Christian sincere , and hath them not , they are not right . They must bee such as do manifest every person in whom they are to bee sincere , and do discover , where ever they are not , what ever shews they have , they are not sincere .

I have told you formerly on another subject , that what ever another man may do or have , and yet not bee in Christ , yet not bee sincere , will never bee a sufficient evidence to mee , that having or doing that , I am sincere . And by these two properties there will bee a great deal cast down from being clearing evidences , if I had time to insist on them . Thou prayes , thou hears , thou dost much in the ways of God , but this will not bee enough to clear thy sincerity , for I have shewed you that a man may do all this , and more too , yet not sincere , and therefore these will bee no clearing evidences . And therefore let us go by this rule , examine what are those clearing evidences of your sincerity , and examine your selves by them .

Obj. But how shall I know what are those heart-clearing evidences , that so I may examine my self by them ?

Answ. I have shewed you some properties , you see of evidences of this nature . I have also cast down many from being sufficient to clear your sincerity . Wee will now give you some which are clearing evidences .

1 Some taken from the disposition of mourning . Demonstrations of sincerity in 1. Mourning in part of Sin .

1 An Hypocrite cannot mourn for all sin , it may be hee may mourn for general , for common , and sensuall sinnes , but not for close , spiritual and secret sinnes , his unbeleef , his hypocrisy , pride .

2 An hypocrite cannot mourn for sin as sin ; for sin in its own nature , but as clad with wrath and punishment . Now then , if God have given thee a heart to mourn for all sins , and for sin as sin ; it is an evidence of thy sincerity .

1 An hypocrite cannot mourn for the want of fulness of ordinances . 2 Of Ordinances want . 2 Nor can hee mourn for want of any Ordinance , out of discovery of the beauty and excellency in them . Now then , if God give thee a heart to mourn for , &c.

3 An Hypocrite cannot mourn for sins of others , 3 In sin of others . nor 2 for the want of growth in himself . If therefore God hath given thee such a heart &c. thou must conclude thine own sincerity .

Sincerity of Desires . 2 For matter of desires .

1 He cannot desire the death of all sin , hee hath some darling , &c.

2 Hee cannot desire the death of any sin , as sin , but for other respects . If therefore God hath given thee a heart desirous to bee purged , as well as pardoned , that desires the death of all , and of sin , as sin , &c.

Again in point of desire of grace . 1 An Hypocrite doth not desire all grace , there are some he would not own , hee loves not universal exactnesse . 2 Hee desires not any grace as grace , in its own native beauty and excellency , but at times , death , &c. and then as a stalking horse . If therefore God hath given thee a heart to desire and thrist after all grace , exact conformity to God in all things , and to desire grace , as grace , &c.

Of Affections . 1 To God . 3 For matters of affections . 1 An Hypocrite cannot love God for himself . 2 Hee cannot love God as God , as in his own nature , so contrary . If therefore God hath given thee a heart to love him for himself , &c.

To Sain●s 2 Again towards the Saints .

1 An Hypocrite hee loves not all the Saints , some hee may , not all . 2 Hee loves not the Saints as the Saints , but for other respects . If therefore God hath given thee a heart to love all Saints , poor godliness , as well as rich , grace in russet and gray , as well as grace in Silks , &c. And to love them as Saints , as having the image of Christ on them . To have communion with them , to love brotherly communion , to love them most , where you see most grace , &c.

So for hatred .

1 He hates not all sin . 2 He hates no sin , as sin , if any at all . Now if God hath given thee a heart , &c.

3 To Ordinances . So again . 1 He loves not all the Ordinances . 2 He loves not any Ordinance as an Ordinance . Hee hath no savour in an Ordinance , he hath no prizing of an Ordinance , hee hath no hunger after an Ordinance , no rejoycing in an Ordinance , no care to walk answerable to the Ordinances . If then God hath given thee a heart to do all this , these are speciall evidences .

Thus you see in brief I have shewed you a taste of clearing evidences , by which you may examine your own spirits , &c.

3 General Rule .

3 If you would clear your sincerity , then remember this Rule . Take not up your evidences from the carriage of your spirits , either when they are at best , or when they are at worst , but in a middle way ; wherein thou art most thy self , this will best clear your sincerity . If thou seek for an evidence when thy spirit is at the worst , thou may sometime finde it too low to afford thee any thing ; if at the best , thou may find it too high to be a continuing evidence , and so in the one thou maiest bee discouraged , in the other deceived , many have flashes of affection in some present heat , who yet have not soundnesse of spirit in them . Herod heard the Word with joy , here was a heat , but all his joy would not inable him to part with his Herodias , no soundnesse . Let it be your wisdome to take up your evidences in a middle way , neither when at best , nor when at worst , that is your most constant frame , and that temper is most thy self ; in the other we are carried above our selves in comforts ; or cast below our selves in temptations , and there is no sure judging , not the best judging of the frame .

4 Rule .

4 Judge not of the sincerity of thy spirit by some particular acts . But let the constant frame of your spirits and general conversation discover it . If particular actions might determine the case , wee should sometime conclude those unsound , who are sincere , and them sincere , who are yet unsound . You may look upon a child of God , and see him sometimes to have his planetical and extravagant motions , though the constant course and bent of his spirit bee Godward . We read of David murthering , and committing adultery , fearful sins ! Wee read of Joseph swearing , Job cursing the day of his Nativity , falling out with his stars , Jonah vexing , Peter denying , Thomas not beleeving . And if you judge by the particular Acts , though exceeding bad , you will condemn the generation of the just .

On the Contrary , you shall see Pharaoh desiring the prayer of Moses , Balaam in a good mood , desiring to dye the death of the righteous , Saul condemning of himself , Ahab humbling of himself , Ninevey repenting , Foelix trembling , Herod hearing John Baptist joyfully . And if we now judge by these particular actions , though seemingly good , wee shall justify those whom God condemns .

Wee have a maxime in Logick , that no general Rule can bee stablished upon a particular instance ; and another , that no particular instance can overthrow a general rule . So here , as no man can safely conclude from no better premises , than from some few actions , though in themselves materially and substantially good , that the heart is therefore sincere . So on the contrary , no man ought to conclude , because of some planetical and extravagant motions , that a mans heart is unsound . We are not to judge of sincerity , by some particular actions good or evil , but wee are to take up our judgement of our selves by the general frame , bent and disposition of a mans heart , together with his general and constant conversation in the ways of God , and this will best discover our selves to our selves . So much for the fourth Rule .

5. Rule .

5 The fifth Rule whereby we shall be inabled to clear the sincerity of our hearts , is ; Be carefull to read your spirits , and take exact notice of your hearts at sometimes more especially . God in the wisdome of his Providence , doth single out some special times , wherein hee discovers the hypocrisy of the unsound , and declares the sincerity of his own . It is very seldome that God doth suffer a man to end his days , before hee have tryed him , and so discovered him one way or another . The young man in the Gospel went on fairly for a long time , and it is like , thought his condition good enough , but at last you see , Christ put him to the tryall , and by that discovered to him the unsoundnesse of his heart . Herod hee went on fairely for a time , hee heard John , hee heard him often ; hee heard him gladly , nay , and reformed too in many things , but at last God discovered his unsoundness , God uncased him , and made known the deceit of his heart . So Saul went on for a while , but at last God discovered him , So Simon Magus and Balaam . And as God hath times for the discovery of Hypocrisy in the wicked , so hee hath some special times and occasions , wherein he doth discover the sincerity of his own people . Moses was a holy man , but hee had the time of his tryall , hee might have been esteemed the sonne of Pharaohs Daughter , have enjoyed all the plenty and honour of the Court ; but hee refused to bee called the son of Pharaohs daughter , sleighted , all that honour , and chose rather to suffer affliction with the people of God , than to enjoy the pleasures of sin , which are but for a season , here was the discovery of his sincerity , Heb. 11.24 , 25.

Abraham hee was a holy man , but yet he passed through times of tryall too . And they were great ones . To name but one , God commanded him to offer up his son in sacrifice , here was a triall , a great triall , Gen. 22.2 .

1 Had hee been only to have parted with a dutiful Servant , it had been something , but to part with a Son , that is more .

2 If with a Son , yet but an adopted sonne , the tryall had not been so great , but this was a natural son .

3 If with a natural son , yet if hee had been but one of many , that tryall had not been so great , but this was not only his own , but his only son .

4 If with his own Son , if with his only son , yet if Abraham had been young , and so probable to have had more , the tryal had not been so great . But it was with his own , his only son , and the son of his old age , hee was never like to have more .

5 Nay yet further , though he had been , &c. yet if he had been an Ismael , and not an Isaac , the trial had not been so great , but it was to part with his Isaac , a Child of many prayers , and of many promises , and in whom his heart delighted .

6. And again , if hee had been to part with him in the ordinary way of nature , by natural death , the tryal not so great ; but hee was to part with him in a Sacrifice , wherein hee was to bee mangled and cut in peeces .

7. But yet had another been the executioner of his child , it had been some mitigation : But Abraham himself must bee his executioner , hee must do this sad act .

And not to do it among his friends , who perhaps might have stept in , and comforted him in this tryal ; but hee was to go three dayes journey to an unknown place , and there hee was to take away the life of him hee loved so dearly . Yet herein Abraham obeyed Gods command , and therin shewed his sincerity . When the Precept of tryal might seem to contradict the Precept of Obedience , when his dutiful Obedience to the one , might seem to speak his undutifulness to the other ; yet herein hee declared his sincerity . Whereupon God tells him , now I know thou loves mee , when now thou hast made it known , now thou hast discovered thy sincerity , seeing thou hast not with-held thy only son , Gen. 22.12 . here was sincerity , now I know thou fearest God . The like I might instance in Job , in David , in Mordecai , they had their discovering times , times of tryal . So that God doth still single out some special times wherein hee discovers the sincerity of his own people . And if you would bee ever able to clear your sincerities , read the carriage of your hearts at these special times . One quarter of an hour may give a man surer evidence of his sincerity or hypocrisy , than all the time of his life besides .

There are five special times , wherein you may have the advantage , Read your spirits in times of if you bee careful , to read your own spirits , to clear the sincerity of your hearts .

1. In times of darkness and temptation . 1. Darkness . Read the actings and goings out of your spirits at such times ; an unsound spirit will now fall from God , desist in his duty , strike sail . But the sound spirit , hee will hold closer to God , Cujus faciem timer , ejus faciem invoca● . and follow him when hee seems to forsake him . Hee will go on to love him , although hee bee not able to clear whether ever hee shall bee beloved of him . Hee will repent of sin , though hee bee not able to evidence whether ever God will pardon sin . Hee will go on to obey and serve God , though hee bee not able to determine whether ever God will reward his obedience or no. Such like dispositions do now break forth in a sincere heart , in the times of greatest darkness , which in times of clearer manifestation have no occasion to shew themselves . And these are the most undoubtedst evidences of your sincerity , which perhaps you shall ever meet withall in your lives . As wicked men do discover their greatest corruptions in their highest advancements ; so Gods people do discover , and exert , and put forth the highest acts of grace in their lowest and meanest conditions . As the Sun shews greatest glory when it is lowest , when setting . So , &c.

As Christ set out the greatest acts of divinity in his lowest abasements , then hee sealed up the beams of the Sun , rent rocks , graves open , the earth trembles , &c. So the Saints , &c. This is that the Psalmist saith , unto the upright there ariseth light in darkness . Where the heart is unsound , it is dark in the greatest light ; so on the contrary , there is light in the greatest darkness . Hypocrisy is like painted windows which let in no light ; sincerity is like windows of Glass .

Times of manifestation . 2. See how your hearts and spirits work towards God , and towards sin in times of light , and clearer manifestations of God . Where the heart is unsound , comfort doth him no good , hee will do something in a storm , then perhaps pray , &c. but hee will do nothing in a calm . Comforts make him more careless , more loose , more remiss in his Christian way . Where on the contrary , hee who hath a sound spirit , as hee is carried strongly towards God , when hee with-holds his manifestations : so if God do but let in a beam of his Countenance into his soul , hee rejoyceth more in it , than in a World . Nay , and these comforts do quicken him to further duty , hee cannot lye at anchor , but hee must launch out into the deep , and lay out himself , his parts , his abilities , &c. I have sometimes told you that quickness and comfort may bee separated , a man may have comfort without quickness , hee may have joy without life . But quickening was never separated from comfort . A man cannot have joy , but there will bee life , &c. Affections are like tinder , and Comfort like sparks , not a spark of comfort can fall upon the heart , but the whole soul is set a fire , and carried strongly on after God . Comforts from God ever lead the soul to communion with God .

Of outward distress . 3. See how your spirits do work towards God , in times of outward distress and calamities upon you . 1 An unsound spirit , hee is for the most part proud and impatient under Gods hand , and ready to think God doth him wrong in afflicting him . But where the spirit is sincere , hee is humble , hee is patient , hee layes his mouth in the dust , kisseth the rod , and accepteth of the punishment of his iniquity , as you see the phrase , Levit. 26.41 . Example in Aaron . 2. Again , an unsound spirit , hee roars under the lashes , Flagella dolent , quare flagellantur non dolent . cryes under the affliction , never complains of the sin . As you see , Jer. 30.15 . Why cryest thou , &c. But where the heart is sincere , no evil troubles him , so much as the evil of sin . You see it in David , when plagued . 3. Again , an unsound spirit , hee desires to have the stroke removed , not to have his heart amended . The other desires rather the amending of his heart , than the removal of the stroke . Saith Bernard , I had rather God should better my heart , than remove his hand , rather continue my strokes , Malim erudiri quam ●ru● . than my sins . You see this in Job , when Gods hand was on him , Job 34.32 . That which I see not , teach thou mee , and if I have done iniquity , I will do it no more ; as if hee had said , Lord I know not the particular cause of this distress , what it is thou aims at , what I see not , teach thou , &c.

4. A fourth time , Of Prosperity . wherein to read your hearts is in times of prosperity . An unsound spirit grows worse by mercy ; mercy , deadens , s●●●●ens his heart , Isa. 26.10 Let favour bee shewed , &c. Hazael professed much when hee was low , but no sooner advance● , but mark then how hee acted against God , his Church and people , indeavouring to make his raising their ruine . So Saul , Jehu . Where now on the contrary , where the heart is sound , all their raisings , raise God , God is advanced in all their advancements .

And the higher God sets up them , the higher will they indeavour to raise and set up God , his glory , his cause , his people . M●●cies on an enemy strengthen him to sin , but on a friend strengthen to service , hee is but a man of greater ability to serve God . Many think if they were but so rich , so great ; Oh how would they advance God and his cause ! how make all to serve him , but thy heart may deceive thee , if thy heart bee not sound , the higher God raiseth thee , the lower thou wilt lay him , the more good God doth for thee , the more evil thou wilt do to him . It is a special time to read your spirits , to see to your sincerity , in time of prosperity . There is no tryal in afflictions alone , they have something in them may make men humble , meek , &c. but look to them in times of prosperity of a Church , Religion , cause of God . Many men have stood firm in the times of affliction of a Church , which stagger , fall back in times of redemption of a Church . That is the saddest . It is no strange thing for men to stagger , to fall in the times of a declining in the Church , for fear , &c. But that is a corrupt heart indeed , corrupt with a witness that falls away in prosperity . That is the fourth time .

5. See how your spirits work in time of difficulty of danger . Of Danger . An unsound heart thinks how hee may avoid the danger ; a sincere spirit , how hee may avoid the sin , Heb. 12.4 . striving against sin , not against danger ; trouble , but against sin ; to keep their consciences pure and undefiled . An unsound spirit thinks how hee may save his carkass , a sound Christian how hee may keep his conscience . As Epaminondas who resolved to keep his buckler , or dye for it , being wounded to death ,

Cryes out , num salvus clypeus meus ? intimating hee was not hurt , if his buckler were safe . What hee of his buckler , a sincere heart cryes out of his conscience , num salva conscientia ? An unsound spirit hee sees and judgeth his safety sometimes to lye in the neglect of duty , and therefore in times of danger hee will bank and decline his duty , for fear of man . But a sound spirit , hee sees his safety to lye in the doing of his duty , and his danger in the neglect of it . An unsound spirit will rather choose sin than affliction , Job 36.21 . But where the spirit is sincere , he will rather chuse the greatest evil , Vultis in vincula injure , vultis in mortem , voluptas est mihi . than the least sin , as Daniel , and the three children . Ambrose saith , will you cast me into prison , will you take away my life , all this is desirable rather than sin . And when Eudoxia the Empresse , threatned Chrysostome with banishment , go tell her , saith he , I fear nothing in the world , but sin . And the reason is , Nil nisi peccatum timeo . because they look on sin as the grand and universal evill , the womb of evill , and all other evils , but the births of sin . It hath been the founder of hell , for before sin no hell , t was that which laid the corner stone in that dark vault ; nay it is that which hath filled hell with those treasures of wrath , and still addes to it , and increaseth the fewel , Rom. 2.5 . Nay , they look not only upon sin as ●n evil universal , but as universally evil , no good in sin . And therefore when the Apostle would speak the worst of Sin , hee could find no name worse , than in its own to set it out by , sinfull si● , as you see Rom. 7.13 .

These may bee the special times wherein you may read your own spirits , and bee able to gather evidences of your sincerity .

3. Branch of Exhortation .

You that have cleared your sincerity , do you labour to maintain the evidences of it , &c.

4. Branch of Exhortation .

To exhort them whose hearts are sincere , that they would declare the sincerity of their hearts on all occasions . I have told you , that God hath special times for the tryal and discovery of the sincerity of his own people . And it should be our wisdomes to take notice of those times and seasons , and our care at those times to declare our sincerity . Balaam had once a time to declare his sincerity , when hee was hired with wealth and honor , to curse the People of God ; but not approving himself at that time , hee was branded for an hypocrite for ever . Saul had once a time to discover his sincerity , when hee was commanded to go and slay all ; but missing that time of declaring sincerity , hee is branded , &c. The young man had a time too , when Christ propounded to him , to part with all and follow him , but missing that , not taking time to declare sincerity , &c. Solomon had a time too , but he was too neglectfull , and what follows ? hee is questioned whether ever saved or no , he is pictured between heaven and hell , as if men knew not where to fix him . These had all special times afforded to them of declaring their sincerity , and like vile wretches , they make them times of discovering Hypocrisy . And there is not a man of you , but God doth afford you some or special other occasions in your lives of declaring the sincerity of your hearts , which if God give wisdome to discern of , and a heart to close with , you will bee happy ; but if not , you will smart for it . God may suffer you to lye and roar upon your death-bed , for want of an evidence of sincerity , because you are neglective of declaring your Sincerity , when God affords you an occasion of it . Oh what sad thoughts will these bee , when thou shalt look upon thy life , and think with thy self , Such a time I was in such a place , in such an office , had such an opportunity to shew my self for God , to advance his glory , to do good to his Church , his people , his cause , and yet vile wretch I neglected it , I bawked it , I was unserviceable , or I used my power , my strength , my authority , as an Engine against God , against his people , against his cause , this will be trouble with a witness .

Well then , if you would prevent this , let every one in their several places and stations , declare the Sincerity of their hearts . Make your places your power , your parts , your riches , your friends , serviceable to God , to his Church , to his Cause . As Christ made all his Ascensions for the good of his Church , so do you . Think it not much to adventure and hazard any thing for the glory of God , the good of the Church . Pray for the Church , act for the Church , do for God , suffer for God , run this brave adventure to hazard all for the good of the Church of God . Hee who raiseth up Gods glory , though by the ruines of himself ; hee who advanceth Gods cause , though himself lye low for it , shall never be looser by it , hath bargain good enough . You know those places , Hee who prizeth father and mother , riches , lands , before mee , is not worthy of mee . Again , There is no man forsaketh father , or mother , riches , or lands , for my sake , &c. but shall have a hundred fold , &c. So , Who saves his life , shall loose it , but hee who looses his life , &c. So , Hee who denies me before men , him will I deny . It is now a time wherein wicked men do shew their corruptions , do you make use of it , as a time to shew your graces ; when they discover their hypocrisy , do you declare your sincerity . I have looked and wondred to see those men who have stood firm in the times of affliction of a Church , should stagger and fall back in the times of redemption of a Church . It is not so strange for a man to fall in the times of the declining of a Church : Then fear may make men stagger , as in Peter . But that is a corrupt heart indeed , corrupt with a witness , who falls back , and flyes off , in the times of reforming of a Church , to see men to fall back not in the times of persecution , but in the times of reformation , this is a sad thing . It may be weakness of grace , which occasions a man to decline and fall back in the times of persecution ; but it is a wickednesse , and height of wickednesse , it shews a spirit opposite to God and goodnesse , to bee worse in times of reformation . Wee see it so in many in our times , and seeing unsound spirits to discover their corruptions , let Gods people now discover their graces . When Israel halted between God and Baal , making a mixture of divine worship and idolatrous together , one to bee set off by the other , that poison might bee swallowed down without scrupling ; then did Elijah take occasion to declare his sincerity , when hee cryed , how long do you halt ? &c. When Haman had plotted the death of all the Jews , and had gotten the Kings warrant for the doing of it , then was it a special occasion for Mordecai and H●sler to declare their sincerity , which they did , Hesler 4.15 , 16. When Israel had joyned themselves to Baal Peor , then was it a special occasion for Moses to declare his sincerity , which hee did , Numb. 25.5 . You see what honour Phineas wonne by taking that special occasion of declaring his sincerity . The like of Levi , in Deut. 33.9 . So of Abraham , Gen. 22. consider , 1. God calls on you to declare your sincerity . 2. The Church calls on you .

1. Those abroad , our po●r distressed brethren in Ireland , they cry in the language of the Psalmist , Psal. 94.16 . Who will rise up for mee against the evil doers , or who will stand up for mee against the workers of iniquity ? Do you declare your sincerity by helping them with your purses , with your prayers , and with your persons , so far as you are called out to it .

2. Our own Church and Nation calls upon us to declare our sincerities , the singleness and honestness of your hearts in these double times . To help forward with our prayers , the good of the Church , the great work which concerns Gods glory , his cause now on the wheeles , the great work of reformation .

3. Your conscience , that calls on you to discover your sincerity ; and conscience is either a mans best friend , or worst enemy . If you would not have conscience shew it self an enemy at that time , when you desire it to appear your friend , then make use of the seasons to declare the sincerity of your hearts to God . And then will conscience bee thy friend in health , thy friend in sickness , thy friend in life , thy friend in death , when all other friend● must leave thee . The testimony of Hezekiahs conscience to him when hee lay on his sick-bed , which gave in evidence of his sincerity , brought more comfort than all the World . Lord , remember how I have walked before thee , &c. Would you have conscience to give in the like testimony for you ? then declare the sincerity of your hearts , when God calls you out . There is a story , the moral whereof is good ; that a man who had three friends which hee loved well , and being sent for to the King , asked which of his friends would go with him ; one tells him hee could not go , not stir , another told him hee would go a little way with him , but could not go out with him ; the third , hee tells him , hee will not only go with him , but answer all for him , bring him off . God is the King , the World , kindred , and conscience , are ●he three friends , the arrest , death , and the person sent for , the soul . The World , that will leave you , kindred bring you a little way , to the grave , there leave you , but it is a good conscience which carries a man thorough , and makes a man stand blameless before the tribunal . If you would have conscience bee your friend , the● labour to discover sincerity now .

A TREATISE OF THE Wonderfull Workings OF GOD FOR HIS Church and People .

BY SAMVEL BOLTON , D. D. And MASTER of C. C. C.

LONDON : Printed by Robert Ibbitson , for Thomas Parkhurst , and are to be sold at his Shop over against the Great Conduit in Cheapside , 1656.

A TREATISE OF THE Wonderful Workings OF GOD FOR HIS Church and People . EXODUS 15.11 . Who is like unto thee , O Lord , amongst the Gods ! who is like thee , glorious in Holiness ! fearful in Praises ! — Doing wonders !

WHen troubles are threatned , God doth charge us with two things , and undertakes to discharge us of all the rest .

1. The first thing in Gods charge is Faith , Psal. 55.22 . Cast thy burden upon the Lord , The burden of fears , of cares , of troubles ; There is the charge ; and the discharge followes : Hee shall sustain thee .

2. The second thing God doth charge us withall is Prayer , Psal. 50.15 . Call upon mee . But if you will take the charge and the discharge together . See Phil. 4.6 . Bee careful for nothing . There is the discharge — But in all things make your request known to God . There is the charge .

And there are two things which God doth charge us withall , when our fears are blown over , and they are 1. Thankfulness . 2. Obedience .

The former you may read , Psal. 50.15 .

The latter , 1 Sam. 12.24 . And this hath been the practice of the Saints , when calamities and troubles hath been either felt or feared ; they have betaken themselves to those weapons to incounter them with , Faith and Prayer .

You see in Heslers time . And when God hath bestowed deliverance , then they have betaken themselves to Praises . You see in the same story of Esther , the Primitive Christians had their Stationary-daies , their daies of Prayer , wherein they assembled themselves together for the removal of the Churches pressures lying upon them .

And no doubt , but they had their Solemn Feasts , and times of Praises , when God had wrought his deliverances .

The want of Mercy sends us to Prayer ; the injoyment of Mercy sends us to Praises .

But what need wee seek further for an instance ? you see here it was the practise of Moses .

The former Chapter tells you of his Dangers and Fears : The Egyptians pursued him , vers. 8 , 9 , 10. Together with Moses behaviour and demeanour , in these straits , vers. 13 , 14 , 15.

Where first you see his Faith , vers. 13 , 14. And the 15th . verse implies his Prayer . Though wee read of none expressed , yet there is one implied . The Lord said unto Moses , wherefore cryest thou unto mee ? speak unto the Children of Israel , that they go forward . By which is implied , that Moses his spirit did mightily wrestle with God in Prayer , although wee read not of any words hee there uttered .

And in this Chapter you may read of his praises for that great deliverance which God had wrought for them . No sooner was hee come to shoar , but hee singeth forth the praises of God , both for their own deliverance , and the enemies destruction .

So that these words that I have read unto you , they are a part of a Psalm of Thanksgiving , for the glorious and wonderful deliverance of the Children of Israel from the host of Pharaoh .

The summe of all you shall see in the 9 , 10 , 11. verses , where you may read these three things , 1. Mans purposing . 2. Gods disposing . 3. The Churches retribution .

1. Mans purposing , in vers. 9. which was bloody enough .

1. The Enemy said , I will pursue . 2. I will overtake . 3. I will divide the spoil . 4. My lust shall be satisfied upon them . 5. I will draw my sword . 6. My hand shall destroy them . Here was a bloody purpose , and all was done in their thoughts .

2 Wee have God disposing in the next vers . Thou didst blow with thy wind : the sea covered them : and they sank as lead in the mighty waters . And then

3 Here is The Churches Retribution , set down in a way of Admiration of God excellencies ; Who is like unto thee , O Lord among the Gods ! Who is like unto thee , glorious in Holinesse ! fearful in Praises ! Doing wonders !

Here is the Church Riding in Tryumph , in a majestick solemnity , admiring of God , and triumphing in him ; as she doth still in all her songs of praises for Deliverances , See Judg. 5. and 1 Sam. 2. at the beginning , and most elegantly in Isa. 25.9 . Lo , this is our God : we have waited for him , and he will save us : This is the Lord , we have waited for him , and wee will bee glad , and rejoyce in his salvation .

Wee will hold you no longer in the Preface , that which I shall commend unto you , from the words , is this

Doct. The Wonderfull God , doth do wonderfull things , for his Church and people .

Hee doth not only do wonders simply : but great wonders , Psal. 136.4 . nay , mighty wonders , Dan. 4.3 . Amazing , astonishing wonders , for his Church and people .

In the prosecution of this doctrin , wee will go through these five things . We will shew you , 1 The truth of it , That God doth do wonders . 2 The ground and reason , why God doth such wonders . 3 What those wonders are , which God doth . 4 When is the time , that God doth these wonders . 5 Whether God will do a wonder for us .

1. Quere .

1 For the first of these , That God doth do great wonders for his Church , even such things as are above our thoughts , above our hopes , above our expectations , above our reason to conceive , above our faith to beleeve .

The whole Scriptures are but the Annals , or the records of the wonders which God hath done for his Church and people . You can all tell me , what wonders God did for his people in Egypt . The Psalmist tells you so , Psal. 78.12 . Marvellous things did hee for them , in the sight of their fathers , in the land of Egypt . And you know what wonders hee did for them at the Red-sea , when there was nothing but death before them , death behind them , they were surrounded with death . Yet then God unbared his arm , and caused the Red-sea to divide it self , Vehiculum . Sepulchrum . which became a passage to the one , and a grave to the other .

And wonders hee did for them in the wilderness . Not a day without a wonder ; Every day was the Birth of a wonder . Hee gave them bread from heaven : he gave them water out of the rock . Read the 78 Psalm at your leasure , and the 9. chap. of Nehemiah , and in them you shall see a little Chronicle of the great wonders , which God hath done for his Church and people .

But to the Doctrin , That God doth do wonders for his Church and people .

1 God hath wonderfully disappointed great plots , and desperate counsels , and designs against them .

Wee will give you an instance of this in Hamans time . Haman had a desperate plot for the ruine of the Church and people of God , you may read it in the 3d. of Esther 8 , 9 , 10. to the end . In brief , it was this : To overthrow and put to death all the Jews , upon pretence , that they kept not the Kings laws . Here was their plot .

The disappointment of it you shall read in the 6. 7 , 8. Chapters . The means whereby this design was broken , was but small , and therefore the greater was the wonder , the more visible was the hand of God . The breaking of the Kings sleep , was the breaking of this design , as you read , Elish . 6. beginning — The King could not sleep well , what then ? Could hee not lye still in his bed ? No , he must have a book , and that book , the book of Chronicles : and that Book must bee opened ; where accidentally , ( though surely guided by Providence ) hee opens and reads that passage recorded concerning Mordecai , where was registred his faithfullnesse in discovering and disappointing of a murther intended against the King . Wherupon God set this act of faithfulness so close upon the Kings heart , that hee could not rest till Mordecai was rewarded for it . And this reward must be Hamans ruine , his advancement , Hamans abasement . And this was the rise of Hamans disappointment .

The like you have , Dan. 6.4 , 5. There was a great design the Nobles had against Daniel . They saw Daniel was faithfull to the King , and they could find no way to insnare him , unlesse it were in something that concerned the law of his God . And therein , if they could find any thing in his obedience to God , that might render him disobedient to the King ; they should then have their desire of him .

And therefore their Plot was this , To make a Decree , that who ever should ask any Petition either of God , or man , for the space of th●●●y dayes , save only of the King , he was to be thrown into the den of Lyons .

Well ; the Plot took according to the Desire of their hearts : for notwithstanding this decree , Daniel made his Prayers and supplications to his God , three times a day , as you see in the 10 , 11. verses .

Upon this they go and tell the King : Hast not thou , O King , made a Decree , that none should ask any Petition of God or man , save of thee ? &c. Here is one Daniel of the Captivity , who regards not thee O King , nor the decree thou hast signed : But makes his Supplication three times a day , vers. 13.

And what was this now , but to render him to the King , factious , seditious , a Rebel , a Traytor , One who cared not for King , nor Law ? Though indeed Daniel was a better subject than the best of them ; though they would have rendred him rebellious to the King , because he was obedient to his God .

But mark the issue of it . God disappointed them in their design , and brought their own plot upon their own Pates . Daniel was preserved by the Lyons that should have destroy'd him , as they did afterward them . The like of the three Children .

I might go down to our days , The Powder-plot : Eighty-Eight : and God knows how many since .

2 God hath wrought wonderfull deliverance for his Church . Deliverances wonderful , and the way he hath wrought them was ,

1 Sometimes by small means . For weaknesse and strength is all one with God ; as Asa confessed , when that Great Army came against him , 2 Chron. 14.11 . It is all one with thee , to help with many or with few . Infinite wisdome and power knows no difference . As the Mariner turns about the greatest ship with a small rudder .

No means can bee so contemptible ; but he can make it succesful to his own purposes .

As the greatest means will bee no priviledge , without Gods concurrence : so the smallest means shall be no prejudice , if God wil concur .

Wee read , God hath sometimes armed natural Causes , Sunne , Moon , Stars , Hail , Wind : All which , were wonders , against the enemies of the Church .

The Stars in their course were said to fight against Sisera . The Lord slew the enemies of Joshua with Hail ; and the Moabites with the Sun shining upon the water .

And wee read in the Ecclesiastical History , that the Christians , being to fight against the Barbarians , were in a great distresse for water : And upon their Prayer , God sent them abundance of rain , to refresh their Army : But incountred their enemys with Thunder and fire from heaven . In remembrance of which , the Romans called the Christian Legion 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Fulminatrix , The thundring Legion .

And sometimes God hath armed other causes , putting strength into weak and contemptible means , for the deliverance of his Church . God hath oftentimes delivered his Church by such instruments , as the enemies before would have looked upon with scorn , as upon cast and despicable Creatures .

As God hath weakned and infatuated them , hee hath intended to destroy : so hath hee strengthned and guided with a spirit of wisdome , such as hee hath intended for the deliverance of a Church .

You see Cyrus comparatively a weak Prince ; yet God made him an instrument to overthrow the most strong and puissant people in the World , the Babylonians ; and by him to deliver his Church .

Deborah a Woman ; and yet God raised her up for the deliverance of his Church .

So you see God doth it by small means .

2. Sometimes God works the deliverance of his Church without means . And this is more wonderful .

When God looks about and sees there is no man , then doth his right hand bring salvation . When the Channel of Creature-helps is dry , when the stream of second causes doth not runne : Then doth God himself stand up for the defence and deliverance of his Church and People ; and creates deliverance out of nothing .

What God doth by means , hee can do alone . What hee doth mediately , hee doth sometimes immediately from himself . The Angel slew an hundred fourescore and five thousand , 2 King . 19.35 .

Wee read , when Julian went to war against the Persians , hee vowed to his Idol-Gods , that when hee returned , hee would give them a sacrifice of all the Christians in the Empire .

Here was now no means for the deliverance of the Church . But God undertaketh the work himself , smiting him from Heaven with an unknown blow , and by that delivered his Church .

The like also of Maximius , and of Herod , Act. 12.23 . Though there bee weakness below , yet there is strength above : Though means bee wanting , yet hee can create means , or hee can work without . God and Faith , work best alone .

3. Sometimes God works the deliverance of his Church by contrary means . And this is yet a more wonderful way .

God doth often work his works by Contraries , hee brings good out of evil , Life out of Death , &c. As the Physitian doth order poisons and destructive ingredients to physical , useful , and healthful purposes : So those things which in themselves are against us , God in singular wisdome and mercy , turns them for us . That which hath been used as the means of ruine , hath God often turned to the means of raising a Church and People .

This is like the opening of the blind mans eyes with Clay . One would think it should rather put out the eyes of a seeing man , than give sight to a blind man . But if Christ do undertake the work , though the means bee never so contrary , it shall bee effectual .

Thus you see that God doth often do wonders for the good of his Church and People .

2. Quere .

2. Wee come now to the second thing . The Grounds and Reasons .

1. The first is , Because hee is a wonderful God . Wonderful things beseem a Wonderful God . His Name is Wonderful , Isa. 9.6 . And therefore his works are Wonderful . This is the inference , Psal. 86.10 . Thou art great , and dost wonderful things . Every one delights to do actions sutable to themselves ; sutable to their own greatness .

When Alexander met with a great difficulty , his spirit thus incounters it , Jam periculum par animo Alexandri : Now here is a danger , here is a difficulty fit for the spirit of Alexander to incounter withall : here is a work sutable for Alexander to do . Great enterprises , great difficulties , great things befit Great spirits . Magnus magna decent . And wonderful things befit a wonderful God .

And upon this ground Gods reliefs come not in , until cases are desperate ; because then hee may discover his great Power . And such deliverances are most sutable to the great God . Hee could as well h●ve saved Lazarus from sickness , as have raised him from the grave : but hee suffers him to dye , bee buried , and lye three dayes in the grave , that hee might magnifie his power , in the raising of him again . Hee lets the difficulty go beyond the help of man , that you might the better know what the Power of God is .

2. The second Reason . God doth wonderful things for his people , to get himself a wonderful Name , that God might bee known in the World .

Therefore did God execute such fearful Judgements on Pharaoh , and wrought so great deliverances for his people ; that hee might get himself a Name , and publish himself to the World , Isa. 63.12 .

Special cures win more glory to the Physitian , than a thousand ordinary cures : so special victories win more honour to a General , than a thousand ordinary skirmishes : so here , special deliverances to God .

If God should only walk in the ordinary wayes of his Providence in the World ; his glory would not bee so much seen and advanced : And therefore God doth often step out of his ordinary paths of Providence , and goes in Extraordinaries , that hee might discover his Glory and Power , and advance his own Name .

This know , that it is Gods great design in the World , to advance his own Name , and make it glorious to the ends of the Earth . This is one way God doth it by : even doing wonderful things for his Church . Hereby God wins a great deal of honour and praise from the Saints , and dread and terror from the wicked , as the Scriptures speak .

You know how terrible was the Name of the God of Israel to all the Earth , by those great wonders God had done for Israel in Egypt .

And therefore this was the argument which David used , why God should destroy such as were his enemies , and work deliverances for such as were his people ; That men might know , that thou , whose Name alone is Jehovah , art the most high over all the Earth , Psal. 83.18 .

Great Mercies and wonderful deliverances , publish and set forth God , when smaller cannot do it .

Great Deliverances publish great Power ; great Mercy , great Wisdome , and great Truth . God is lost in smaller deliverances ; but visible in greater . They who are unwilling to acknowledge God in lesser , are forced to acknowledge him in greater deliverances ; and to say with them , who without doubt were loath enough to acknowledge it , Digitus Dei est hic ; The finger of God is here .

None , but a God could have disappointed such Counsels .

None , but a God could have discovered such Plots .

None , but a God could have removed such Evils .

None , but a God could have wrought such Deliverances .

3. The third Reason , why God doth wonderful things for his Church , is , as to get , so to uphold his great Name .

You have an excellent place for this in Deut. 32.27 . God was highly displeased with Israel , for their provocations of him ; and hee threatned to destroy them : yet after all this , hee saith , — I said , I would scatter them into corners , and would make the remembrance of them to cease from among men : were it not that I feared the wrath of the enemy : lest their adversaries should behave themselves strangely , and lest they should say , our high hand , and not the Lord , hath done all this .

The like you have in 2 King . 18.35 . Who are there among the Gods of the Countries , that can deliver out of my hand ? so hee vaunted , and God suffered him to soare so high , that hee might have the greater praise , and his Glory bee higher advanced by the greater downfal of such a Lucifer .

And this was the Argument which Moses urged God withal , when hee threatned to destroy the Children of Israel , Numb. 14.15 . Now if thou kill this people , then the Nations which have heard the fame of thee , will speak , saying : Because the Lord was not able to bring this People into the Land , which hee sware unto them , therefore hath hee slain them in the Wilderness . As if hee had said , — Thou hast gotten thy self a Name , by the mighty wonders , which thou hast done for thy people : but if thou shouldest leave now , and do no more , thou wouldest lose thy glory , which thou hast gotten , and the Nations would bee ready to charge thee with weakness and impotency , that thou wast not able to do what thou hast promised , and purposed to do for thy People .

The like you have in Deut. 9.28 . And in Exod. 32.12 . And the same Argument you have in Jos. 8.9 . When God went not forth with the armies of Israel , but suffered them to bee smitten by their enemies . O Lord , ( saith Joshua ) what shall I say , when Israel turn their backs upon their enemies ! If it bee thus , what will become of thy great Name !

Arguing by this , that there was a necessity for God to do great things for his People ; still to uphold that great Name hee had gotten , which otherwise would fall to the ground , Psal. 79.9 . Help us , for the glory of thy Name ; and deliver us for thy Names sake .

And an excellent place you have for this , in Isa. 48.9 , 10 , 11. For my Names sake will I defer my wrath , and for my Praise will I refrain it from thee , that I cut thee not off .

4. Reas. God doth wonderful things for his People , that hee might inherit wonderful praises from his People . Therefore doth God work wonderful deliverances for his Church , that his Church might return sutable praises to God again , — Psal. 111.4 . Hee hath done his wonderful works , to bee remembred . As if hee had said , it was for this end , that God did those wonderful works , wrought those great deliverances , that they might bee remembred , that they might bee kept upon the imagination of the thoughts of the heart for ever . As in 1 Chron. 29.18 . That wee might bee so many living Monuments of thankfulness , so many Trumpets to sound forth the praise of his Greatness and Goodness , from Generation to Generation . And hee that forgets Thankfulness , forgets the end of Gods bestowing of Mercy , and robs himself of the fruit and effect of the present Mercy , and hinders himself of future .

5. Reas. God doth wonderful things for his Church , to adde torture to the Devil , and his Children .

Gods mercies and deliverances to the Saints , must needs inrage the Devil , and wicked men .

When Haman had prevailed so far as to get a bloody decree against the Jews , hee joyed exceedingly , as one that promised to himself the utter ruine of them all . Now God stepping in on a sudden , and shewing a wonder to disappoint him in his design ; No man can conceive , much less express how much this added to Hamans torture and vexation . Hee goeth home , and vexeth himself , and vexeth in his bed , and could have no rest .

Achitophel was so tortured , that his design did not take , that hee was impatient of his Life . Hee could not ease himself , but by destroying himself .

The like you have of Balak God hath his wayes to make wicked men gnash their teeth before they come to Hell ; and this is one way , to put them in a kinde of hope of having their will upon the godly , as they had in the verse before the Text , I will pursue , I will destroy , I will divide the spoil . — And then on a sudden over-turning all , blowing upon their projects , bringing all their enterprizes to nought : Oh! this doth make them vex , and torture their own souls .

6 Reason , God doth wonderfull things for his Church and People , That both our selves and the Generations to come might be quickned and stirred up to trust in him , obey him .

1. That wee our selves might bee quickned to trust in him . And this you see was the fruit of that great deliverance in the text , Exod. 14.31 . And Israel saw that great work , which the Lord had done upon the Egyptians : And the People feared the Lord , and beleeved the Lord .

And this use David made . That God that hath delivered mee from the Lyon and the Bear , hee will also deliver mee from this uncircumcised Philistine : So Psal. 63.7 . Because thou hast been my helper ; therefore under the shaddow of thy wings I will rejoyce , That is , because thou hast been my Helpe : I have had experience of thy goodnesse to me in such and such straits . Therefore under the shadow of thy wings I will rejoyce , Not onely ; Trust in thee , but Rejoyce , as being assured thou wilt help me in time to come .

Men unmindful of former experiences , are still to seek in every fresh difficulty .

Where Experiences are the Premises , Assurance may be the Conclusion .

David was a man of many choice experiences of Gods goodness to him ; and hee was a man that was choice of them : hee laid them up , and made use of them at every need . Hee did not only make use of the Experiences themselves , but of every thing , that came in to it , or was a Trophee of it .

It is a passage not to bee neglected , that when hee was forced to fly from Saul , comming to Ahimelech the Priest , hee desired a weapon of him , for his defence and safeguard . Hee told him , that there was none , save onely The Sword of Goliah , whom hee had slain , and David said , there is none like that , give it mee , 1 Sam. 21.9 . This was a Trophee of Gods goodnesse to him : It was an Ensign of a former Experience of Gods love to him : And there was no better weapon for his defence , than such a one , as was both an experience and a weapon . In carrying this , he carried an Experience with him , which might Comfort him , and incourage him too .

2 Corin. 1.10 . Saith the Apostle : hee hath delivered us from so great a death , and doth deliver : In whom we trust he will yet deliver us .

Thus from the former Experiences of Gods goodness to him , hee makes out an argument of future deliverances .

And , if we were but thus wise , to treasure up former Experiences ; the former parts of our lives would come in to help the latter : And the longer wee live , the richer in faith we should be .

Wee ought indeed to trust God , though wee had never Tryed him : but , when hee helps our faith by former Experiences , this should strengthen our Confidence ; and make us to go unto God , as unto a Tryed friend .

If wee were well read in the History of our Lives , wee might have a Bible of our own , drawn out of the Experiences of Gods dealings with us , and wee should be able to say , in any difficulty and distresse ; I dare trust God in this difficulty ; I dare adventure on him , in this present distress : I have tryed him , and found him true ; Hee never failed mee . And because hee hath been my help , therefore under the shadow of his wings will I rejoyce . This is the first part of this Reason , God doth wonders , to quicken and incourage his Church and People , to trust in him and obey him .

2 God doth it , that the very generations to come might be incouraged to trust in the same God , in the like distresses .

This use the Church made of Former Experiences , Psal. 22.4 , 5. Our Fathers trusted in thee : they trusted , and thou didst deliver them : they cryed unto thee , and were delivered : they trusted in thee , and were not confounded . And from hence the Church gathers an argument , that that God , that had delivered others , would also deliver them .

The like you have , Isa. 51.9 , 11. Awake , awake , Put on strength , O arm of the Lord : Awake , as in the Ancient days , in the Generations of old . Art not thou hee , that wounded the Dragon ? who dryed up the Sea , and made the depths a way for the ransomed to pass over ? — As if he had said , All those Former Experiences of thy Gracious dealings , and wonderfull deliverances of thy Church , they are as so many incouragements to us , to beleeve thy goodnesse to us . And therefore the Psalmist tells us , Psal. 9.10 . They that know thy name will trust in thee . — And hee gives the reason . — For thou Lord hast not forsaken them that seek thee . — Hee doth not say , Thou Lord wilt not , but , thou Lord hast not . Gods hath-not , is his will-not too .

The Argument were not good , would not hold in men . They Have not , therefore they Will not ; Men may change , men may alter .

1. Either they may repent of former curtesies .

2. Or they may resolve to do no more . Men , wee see , shut their hands , because they Have opened them , and their former curtesies are reasons of future denials .

But the argument is good here . Hee hath-not : therefore hee will not forsake his people .

Hee will bee gracious , because hee hath been gracious . Gods former dealings towards his Church and people , do but publish to the world , and inform us , what his future behaviour shall bee to his Church and people . Hee Hath not , therefore he will not .

God blames the Israelites , because hee had done so great works for them , And yet they beleeved not .

7. Reas. God will do wonderfull things for his Church , because His love and ingagements do move him unto it .

There are four loving ingagements of God , which move him to do wonderful things for his Church , 1. They are his . 2. He hath promised . 3. His people trust in him . 4. They seek unto him .

1. God is ingaged to do wonderful things for us , Because wee are his . We are his people , hee is our God : wee are his Spouse , hee our husband : wee are his children , hee our father : wee his Members , hee our head : wee are his portion , his inheritance , &c.

And this is a great ingagement for God to do great things for us ; what will not a loving father do for his child ? what will not a loving Husband do for his wife ? &c. wee stand in the same relations with God .

He thought nothing too great to suffer for us . Hee suffered great things , and hee suffered cheerfully : hee was in pain till the hour came . And do you think hee will think any thing too much to do for you ?

God doth what ever is done in the world . And there is nothing that he doth , that I may say his heart is more in , that he doth with more Complacency and delight , than those things he doth for his Church and People . His whole heart is in them ; and therefore doth them cheerfully , and doth them fully . As you know , whatever your heart is in , that you do willingly , that you do thoroughly , &c.

Indeed , there was Nothing to ingage him , To make us his People ; before hee made us his People , as Moses saith , God chose you , not because of thy righteousnesse , the uprightness of thy heart ; for thou art a stif-necked People . But because the Lord Loved you , &c.

But there is something to ingage him , To do for us now , hee hath made us his People , because wee are his People , this is that , that Samuel did comfort the Israelites withall , 1 Sam. 12.22 . The Lord will not forsake his people , for his great Names sake , And why ? what is the reason ? what is the ingagement ? why saith hee , Because it hath pleased the Lord to make you his people .

2 A second loving ingagement , which causeth God to do wonders for his People is , Fidelis Dominus , qui se nobis ●ecit debitorem non aliquid a nobis accipiendo : sed omnia nobis promittend● : Aug. because he hath ingaged himself to us , by many great and precious Promises . Gods Promises are ingagements upon him . God hath made himself our Debter , Not by receiving any thing from us , but by promising all things to us . God hath made many precious promises to us .

1 Promises of Preservation , Isa. 33.16 . Hee shall dwell on high : his place of defence shall bee the munition of rocks ; bread shall bee given to him ; his waters shall bee sure .

A Promise , than which I know none more full in the Book of God , wherein all Objections , that a fearful heart might raise , are answered and taken away . Let us view it over .

1 Hee shall dwell on high ] If hee were among his enemies , hee might bee in danger : But hee shall dwel on high ; nay , on heights , as the Word is : many Ascents , many Heights , above the reach of danger , out of Gun-shot .

2 But suppose they could raise up Mounts , and come as high as hee ; yet they shall not hurt him . Hee is in a place of defence .

3 But what then ? His defence is not so strong , but it may bee broken thorough . No saith the Text , that is impossible ▪ for his place of defence shall bee the Munitions of Rocks ; many Rocks ; and many Munitions of Rocks ( and therefore impregnable ) to guard him .

4 Why ? but hee may bee starved out ; his supply will not alway last . There is no plowing and sowing upon Rocks ; hee may bee famisht out . No saith the Text. Bread shall bee given him ; Hee shall bee provided for .

5 But what shall wee do for Water ? There is no Water to be had out of Rocks . You see it was that which posed the Faith of Moses : to fetch Water out of a Rock . But saith the Text , hee shall have Water too .

6 Yea but his Water may be spent . It will not alway last . No saith the Text : His Waters shall be sure ; never failing Waters , sure Waters .

Again , in the same Chapter , vers. 21. The Lord will bee to us a place of broad Rivers and streams , wherein shall go no Gallie with Oares , nor shall gallant ship pass thereby . Shewing the defence God would bee to his People . Hee will bee a Stream , nay a River between us and our enemies . And a broad River , a River that cannot bee passed over . Why but they may use Oares . No saith the Lord , Hee will bee a River , wherein no Gally with Oares shall pass . But a Ship may . No , nor gallant ship shall pass thereby , for the Lord is our Judge ; the Lord is our Law-giver ; the Lord is our King ; hee will save us . But what if any ship should attempt ? You shall see , vers. 23. God will untackle them . Thy tacklings are loosed ; they could not well strengthen their Mast ; they could not spread the saile .

2. And as hee hath made promises of Preservation from , So hee hath made promises of Deliverance out of trouble , Psal. 34.19 . Many are the troubles of the Righteous ; but the Lord delivereth him out of them all . So Psal. 50.15 . Call upon mee in the time of trouble ; I will deliver thee . So Psal. 91.15 . I will bee with him in trouble , and will deliver him . So Isa. 54.17 . No weapon formed against thee shall prosper . And an excellent promise wee have , Isa. 43.3 , 4. I gave Egypt for thy ransome , Ethiopia and Seba for thee . God speaks here as the Lord and Possessor of the whole Earth , Egypt was his , and Ethiopia was his ; and both these hee gave for to redeem his Church .

The Church was in bondage and captivity , you know , in Egypt . And God gave Egypt for her ransome . And how ? because shee could not bee ransomed and delivered without the loss of Egypt . Therefore God gave Egypt for her : That is , hee would rather lose all the Land of Egypt , than his people should not bee ransomed : hee would sink the whole Kingdome of Egypt , if it stood betwixt his People and Deliverance . And so it follows in the 4. vers . I have loved thee , therefore will I give men for thee , and people for thy life . As if hee had said . I love thee , thou art more dear to mee than all the World ; and I do not stick to give the lives of thousands to uphold thine . Multitudes shall bee destroyed , rather than thou shalt not bee preserved . I love thee , and therefore I will give men for thee .

Thus you see God is ingaged to do wonderful things for his Church , because of his Promise .

That love which hath moved him to make these precious promises to us , will never give him rest , till it hath caused him to make good those promises which hee hath made .

3. A third loving Ingagement , which causes God to do wonders for his People is , because they trust in him . Trust is a kinde of Ingagement upon a man , although hee had made no promise . A man will not deceive another , who reposeth his whole trust in him , though hee were not ingaged by Promise . There is a kinde of Ingagement in Trust it self : And shall wee then think that God will , when hee hath made so many precious promises to us ? This were the greatest deceit in the World , a Soul-deceit . If God should call us off from all other succours , from other shelters , and tell us , that if wee will trust in him , hee will bee our succour , our security . And should God fail the soul ; this were an undoing-deceit , the greatest deceit in the World .

No , my Brethren , there was never man who laid up his confidence in God , but hee found God to bee that to him , which hee expected .

Faith ingageth all the Power , all the Wisdome , all the Mercy , and Truth of God to help us . And if the Power , Wisdome , &c. of God can do wonders for thee : God will then do wonders for thee , if thou beleeve in him . Beleeve ( saith Christ ) and thou shalt see the wondrous works of God .

4. A fourth Ingagement , which causeth God to do wonders for his People is , because they seeke him . Hee doth not say to the seed of Jacob , seek yee mee , in vain . Hee hath stiled himself — The God hearing prayers ; and bids us call upon him in the day of trouble , and hee will hear . The Prayers of Gods People , they are as so many Ingagements upon God , to move him to do for them .

Faith and Prayer will set All-God awork . It will set the Power , Wisdome , Mercy of God a work , for you . Faith and Prayer will remove Mountains . Nothing shall bee too hard for that people to do , whose hearts and spirits God holds up to beleeve , and to pray . Bee it to thee , even as thou wilt .

Luther having been in his study , and earnest with the Lord about the business of the Church ; receiving a gracious answer , hee comes down and cryes , Wee have overcome ; the day is ours . And so it fell out , saith the story : For the Church prevailed .

There is a kinde of Omnipotency in Faith and Prayer , because these two set the Omnipotent God , and the Omnipotency of the Power of the Omnipotent God , to work for us .

And I beleeve , The great work of Reformation hath gone so slowly forward , because Gods People are not so strongly carried on in seeking .

3 The third thing wee have to do , is to shew you

3. Quere .

What are those wonders which God doth for his Church and People ?

1 God doth wonders for the souls of his People .

2 God doth wonders for the body , and outward man . 1 Gods Wonder● to the soul .

1 For the soul . And wee will give you a glance of these . The first Wonder , and indeed the Wonder of Wonders , which God hath done for his Church and People is , 1 Wonder for the soul .

1 The giving of Christ for us , and to us .

All wonders are swallowed up in this wonder . Nothing is wonderful , if compared to this . God manifested in the flesh . Hence the Apostle , 1 Tim. 3.16 . Great is the mystery of Godliness . God manifested in the flesh . That such greatness , and such meanness ; such finiteness , and such infiniteness ; such riches , and such poverty ; such strength , and such weakness ; Tantus Deus , tantillus Homo ; So great a God , and so mean a Man , all in one : Here is a Wonder .

There is four great Wonders conspicuous in this .

1 Here is a Wonder of Humility ; which will appear , if you consider , 1 Of Humility . 1 Who hee was . 2 What hee became .

1 Who hee was . Hee was the Son of God ; The express Image of his Fathers person ; One equal with God ; and thought it no robbery to bee equal with God ; hee was God blessed for ever , As the Apostle stiles him .

2 What hee became . Hee took not upon him the Nature of Angels ; which yet had been a greater discent , than if all the Angels in Heaven had been turned into Worms . But hee took not the Nature of Angels ; but hee took upon him the Nature of Man , and that not at the best ; but of Man fallen , subject to infirmities , Penal , not Culpable : General , not particular .

And what a wonder of Humility was this ? There is not the meanest Angel in heaven , but would have thought it a wrong above amends , to have been so low abased . Here was a wonder of Humility , Factor terrae , factus in terrâ . The maker of the earth , to bee made of earth .

2 Here was a wonder of wisdome .

That God should find out such a way to recover us , when we were lost : If all the united Consultations of men and Angells had been laid together , they could never have found out a way to Reconcile Gods mercy in the salvation of man , and yet his Justice in the damnation of sin .

If God should have helped us thus farre . You are miserable Creatures : But I am a merciful God . The demands of my justice I must not deny : neither will I deny the intreaties of my mercy . Find mee then but one , that can satisfy my justice , and I will shew my mercy to you . Ah! where should wee have found one , who was strong enough to bear sinne , and to satisfy the wrath of God for us ! No , it was his own wisdome , that found out the way . Here was a wonder of wisdome , which wee adore and admire .

3. Here was a wonder of Love .

An Heighth , a depth ; a length , a bredth , a Love beyond all dimensions . Hence said to bee a Love passing knowledge , a Love that may bee apprehended by faith , not comprehended by reason , it was an infinite love . And this is more than if wee could gather all the bowels of the Creation together . Hence saith Christ , who knew the greatnesse of it , John 3.16 . i. e. So God loved the world so infinitely , so incomprehensibly , that hee gave his only begotten Son , that , whosoever beleeveth in him , should not perish , but have everlasting life .

4. Here was a wonder of mercy ; which will bee more conspicuous if we consider , 1. The Person . 2. The Time .

1. The Person , who undertook this ; It was the second Person in the glorious Trinity : the Person against whom the first Sinne was in some special respect committed . Hee is the wisdome of the father , and called wisdome , Prov. 8. And this sinne was an affectation of wisdome , to bee like to God . As the falling-sin is now the sinne against the Third Person , Sinne against the Holy Ghost : so the sin which did occasion the fall , was in some special respects against the second Person . And therefore the greater is the wonder of mercy , That he , against whom the first sinne was so committed , should undertake the expiation of it .

2 ▪ Consider the time , when hee took our nature . And that was when wee were brought to a desperate losse : when it was made evident that nothing else could help us , Heb. 10.6 , 7. Sacrifice and burnt-offerings , thou wouldst not have . Then said I , Loe , I come . When Legal washings were declared unable to pacify God , or to work our peace ; Then Christ comes into the world . Christ came not into the world till it was made Evident , That without him , God could not be satisfied , nor man bee saved . And this is the first Wonder , The sending of Christ , in whom all is wonderfull . His Incarnation , the Hypostatical union of two natures in one Person : His Passion , Resurrection , Ascention , Session , Intercession : They are a chain of holy wonders . Hence , Isa. 9.6 . Christ is called wonderful : because all in Christ is wonderfull .

1 He is wonderful in his person and natures : God-man ; and mortall-immortall , finite and infinite , so great , and yet so mean : so rich and yet so poor . Here is a wonder .

2 Hee is wonderfull in his Offices . A King , Priest , and Prophet .

3 Hee is wonderfull in his government .

That hee should bring us to life , by death , to glory by misery ; to honor by shame ; All wonders . This is the first wonder , and the root of all the rest .

2 Another wonder God doth for the souls of his People , is , The second wonder to the soul . 1 In Conversion

1 The work of Conversion and regeneration , that a man should partake of another begetting , of another birth , of another nature , than others have in the world : Nay , than hee himself had . This is a wonder . That a man should bee the same , and not the same : The same man for body , yet as different in qualities , as if another soul did dwell in the same body . That hee should live by another life ; bee fed by other food , refreshed by other comforts , than others are . Here is a wonder , that of a Lyon should become a Lamb ; of a Wolf , a sheep ; of a Saul , a Paul ; a Persecutor , become a Preacher . Here is a wonder .

And the greater is the wonder , if you look upon the weaknesse and contemptiblenesse of the means , God works this by . The ministery of a weak man .

It had been no great wonder , if the Walls of Jericho had fallen down by the battery of a Canon . But this made it the wonder , that the blast of Rams-horns should bring down the walls of Jericho . And this is that , which makes this work more wonderful , that by such weak and Contemptible means and men , in the eyes of carnal men , this great work should be effected .

When a man shall come to the Church , with full tide and stream of lust , lifting up his head , puffing at God , glorying in his sin and shame , Nay perhaps , Come with purpose to contemn , to scorn the Dispenser . And to see this man return home , by the Ministery of a weak man , wounded , slain , laid upon his back , crying out with the Publican , God bee merciful to mee a sinner : or with Paul , Lord , what wilt thou have mee to do ? I am willing to do any thing , to suffer any thing , &c. Here is a wonder ; well may wee say in the voice of the Prophet , What ails thee , thou Jordan , that thou art driven back ! Thou sea , that thou fleddest !

And as the birth of a Christian , so

2 In the life . 2. The life of a Christian in grace , is wonderful . It is a mysterious life : A life hid from the world : for 1. The seat of this life is hid and secret . 2. The principle and spring of this life is secret and mysterious 3. The Nourishment mysterious . 4. The conveyance of nourishment . 5. The comforts of this life . All wonders . Nothing in Grace , but wonders .

3 In Perseverance . 3 When God shall hold up a mans heart to fear him , to seek him , to beleeve in him , in times of darknesse , and temptations . Here is a wonder .

All the workings of Faith are wonders : but especially in temptations , and Desertions .

1 That a man by Faith should conquer a troop of fears , silence an Army of doubts ; answer a throng of disputes ; and carnal-reasonings ; overcome all the powers of darknesse , to chase ten thousands Devils before him , which all the power of earth cannot do . Here is a wonder .

2 That a man by Faith should hold up his head , under the burden and guilt of many thousand sins , the lest of which would sink the soul , if Faith did not cast all this upon the Lord .

3 That a man by faith , should bee a rock in the midst of a storm , and stand immoveable when the winds blow , and the billows rage ; when heaven and earth seem to come together , as you see David did , Psal. 27.1 , 2 , 3. and Psal. 46.1 , 2 , 3. I will not fear , though the earth be removed , though the mountains bee hurled into the midst of the Sea .

4 When God shall keep alive a little spark of grace in the midst of a sea of corruptions , hold up his own work in the mids of all Counter-workings , and oppositions of sinne and Satan . Here is a wonder .

5. When God shall make a man willing to sacrifice his goods , liberty , life , rather than to wound his Conscience , and offend his God . This is a wonder , which , without the power of God ; could not bee wrought .

6. When God shall bear up the spirits of the Saints with joy and comfort , in the absence of all created comforts , as you see , Hab. 3.17 . Although the fig-tree shall not blossome , nor shall fruit bee in the vine , &c : yet I will rejoyce in the Lord , I will joy in the God of my salvation .

Nay , in the presence of all created discomforts , to stand up , and rejoyce under the frowns , menaces , scorns , scourges , prisons , persecutions of men ; imbrace the stake , kiss the chains , smile on the terrors of death , rejoyce with Stephen under a shower of stones . Here are Wonders .

7 When God doth turn all the afflictions , nay , all the sins of his Church and People , to the good of his People , to humble them more , cast them out of themselves , cast them upon the hold of Faith , the exercise of Prayer ; make them more watchful , more careful , more exact . Here 's a wonder .

Secondly , God works wonders for the body ; for the outward condition of the Church ; for the good of his people , 2 Gods Wonders for the Body . in regard of the outward man .

1 God doth often restrain the wickedness and malice of men against his Church ; that though they bee never so full of Hell and fury ; yet they shall not bee able to vent it , against the Church and People of God . Thus you see it was with Rabshakeh , when hee came with purpose to destroy Jerusalem ; yet God put his hook into his nose , and his bridle into his lips . Hee restrained him , as you see in 2 King . 19.28 , 32 , 33. And this made David to say , when the Princes took counsel together , to take away his life , My times are in thy hands , Psal. 31.15 . Though they bee never so full of malice , their designs bee never so bloody , yet my times are in thy hands ; they shall not bee able to hurt mee : though they consulted , yet hee knew they could not act : God could restrain them .

God hath the Devil , much more wicked men , in a chain ; and they cannot go a jot further than hee gives them chain ; and that shall bee no further than for his own Glory , and the good of his Church , as hee tells us , Psal. 76.10 . Surely the wrath of man shall turn to thy Praise , and the remainder of wrath shalt thou restrain .

Though wicked men bee never so full of wrath and fury against the Church , yet they shall vent no more than what shall turn to the Glory of God , nay , the Praise of God ; so much as his People shall have cause to praise him for . The remainder of wrath , ( though never so full ) hee shall restrain . They shall burst before they shall vent any of it , to the hurt of his People . And this is a great wonder . His setting bounds to the fury of men , as hee doth to the raging of the Sea . Hitherto shalt thou go , and no further : restraining the malice of men against the Church , is as great a wonder , as to see a Milstone hang in the Air , and not fall down .

2 God doth often calm , and still the raging fury of wicked men against his Church and People . Hee doth not only bound them , but still them .

And thus you see it was with Esau . Hee came forth with rage , and bloody-purposes against Jacob , to bee revenged on him for all . But you see how God calmed him . In stead of killing him , hee falls upon his neck , and kisses him . It was God that did it . And therefore it is said , Gen. 33.10 . That Jacob saw the face of Esau , as the face of God . It was not Esau , but God that hee saw in Esaus face . Hee saw God appearing in the wonderful changing , and calming of his spirit , who came with such fury against him . And this was the fruit of his wrestling and praying the night before .

3. When God doth carry on great purposes with weak and contemptible Power : makes weak means successful to do great purposes and effects . This is a wonder , and a wonder God often doth ; as you see in Asa , 2 Chron. 14.11 . It is nothing with thee to help , whether with many , or with them that have no Power . As the Mariner can turn about the greatest ship with the smallest Rudder : So God , who ever sits at the Helm , and steeres and governs all , can bring about his own purposes by weakest means .

As hee brought Jeremy out of the dungeon with old rotten rags , good for nothing : So hee makes use of such means in straits , for the deliverance of his Church , as the enemies thereof do look upon with scorn , as upon cast and despicable Creatures .

As God doth weaken and infatuate them , hee intends not to prosper ; so hee strengthens and guides with a spirit of wisdome , those hee intends for the deliverance of his Church . You see this in Deborah , in Cyrus , who though hee were a weak Prince , yet God made him an instrument for the overthrow of the most strong and puissant people in the World .

4 When hee makes the Afflictions and persecutions of his Church , a means of growth and increase of his Church .

As it was said of the Israelites , Exod. 1.12 . The more they were afflicted , the more they grew : so hath God still done for his Church . The primitive times tell us of thousands , who were brought in , not by Sermons , but by the sufferings of the Saints . The blood of those Martyrs being the seed of the Church .

And Julian knew this so well , that hee left off to persecute the Church , as his Predecessors had done . Non ex misericordiâ , sed ex invidiâ ; not out of mercy , but envy , saith the Historian ; because hee saw , The more they were afflicted , the more they grew : The more they were oppressed , the more they increased : And therefore hee left off that course . But the Church lost more by Sun-shine , than by Storms ; more by Peace , than by Troubles ; by Smiles , than by Frowns .

5 When God shall bring about the Peace of his People , by the trouble of his People ; their healing , by their woundings ; their comforts by their fears . When God shall work his work by contraries ; bring joy out of sorrow , life out of death , create comfort out of discomforts : This is a wonder ; and a wonder which God hath frequently shewed for the good of his Church .

How often hath God made the lusts of men , even the malice and rage of his enemies , to bee a means for the good of his Church and People ? making those things which in their own nature were for the ruine , a means for the raising of his Church and People .

The stories of Pharaoh , of Haman , and others , afford you plentiful proof of it . Thus , out of the Eater comes sweetness : out of those things destructive in themselves , comfort and deliverance . This is to turn poison into food , evil into good . As God doth turn the evil of sin , so much more the evil of trouble , to the good of his Church . Hee makes all troubles subservient to deliverance , as pangs and throws are to the birth .

As it was in the waters of Bethesda : the waters were troubled before the diseased were healed ; God made the trouble of the water subservient to the cure in the water : So hee often makes the troubles of his People , subservient to the growth and increase of his People .

As the Whale which swallowed up Jonah , hee made a means to bring him to the shoar : So that trouble which wee think will swallow us up , God makes to advance their peace here , till hee set them on the shoar of eternity .

Wee our selves have had the experience of it . But this is the Lords doing , and it is wonderful in our eyes .

6 When then are nothing but thoughts and preparations for war and destruction : And God shall please to compose our differences , heal our breaches , change the sad face of things ; beat our swords into Plow-shares , and our spears into Pruning-hooks . This is a wonder .

And this is a wonder which God can do ; a wonder which hee hath done ; a wonder which wee have had experience of ; and such an one as wee are now in expectations of , which God of his mercy grant .

It will bee more destructive to our enemies than our wars . In the mean time , there must bee our prayers and indeavours for it .

4. Quere .

4 When is the time which God takes to do these wonders for his Church ?

1 When God shall get himself most glory of the enemies of his Church and People : Then is the time God takes to do wonders .

If God had disappointed Haman , at the beginning of his design , hee might thereby have delivered his Church : but hee had not then gotten so much glory out of him ; and therefore hee suffers him to go on with his design , and bring it up to ripeness , that now it is ready to bee put in execution : and then God stepping in , in a wonderful and unexpected way , hee got himself a great deal of glory upon him .

Therefore doth God oftentimes stay till the enemies bee ripe , till they have digged graves to bury themselves in ; twisted cords to binde themselves withall : that thereby their confusion might be greater , and Gods glory more visible .

2 When God shall get most praise from his ●wn people . God is very desirous of the praises of his Saints . As hee doth Bathe himself in their tears , so hee doth delight himself in their joyes . Hee loves to hear their Praises , as well as their Prayers .

And you know the greater the straits out of which God doth help and deliver , the more are the hearts of the Saints inlarged with praises to him . And therefore God doth take such a time for the declaration of his deliverances , as thereby the hearts of his People may bee mightily inlarged and affected with the mercy .

3 When God can do the Church most good , and work the compleatest deliverance for them : Then is the time for God to do wonders for his Church .

You see this in the story of Pharaoh . God could have wrought a deliverance for them , had hee but unwheel'd his Charets , as soon as hee came out of Egypt . But it had not then been so compleat a deliverance as they afterward had .

Though God had delivered them from that present trouble , yet their enemies had been alive , and they should have heard of them again . And therefore God he lets them go on , and follow them unto , nay into the Red-sea , and then to work a compleat deliverance for them , he shews a wonder upon them .

The like you have , Mich. 4.11 , 12 , 13. Many Nations are gathered together against thee , who say , let her bee defiled , and let our eye look upon Zion . But they know not the thoughts of the Lord , nor understand they his Counsell : for hee shall gather them as sheaves into the floor . Arise and thresh , O Daughter of Zion : for I will make thy horns iron , and thy hoofs brasse , and thou shalt break in peeces , many people : and I will consecrate their gain unto the Lord , and their substance unto the Lord of the whole earth .

Where observe , God suffers Nations , and many Nations to gather themselves together against Sion . And why did God do so ? certainly they thought they should have the day of Zion : and so they say , Let her bee defiled , let our eye look upon Zion . But they know not the thoughts of the Lord , they understand not the Counsell of God . For God suffers them to gather themselves together , but for this end , For the compleater ruine of the enemys , and by that , for the compleater deliverance of the Church . So it follows , They know not the thoughts of the Lord : for he shall gather them . They gather themselves together ; and yet saith the Text , God gathers them : They gathered themselves to ruine the Church : and God gathers them , to ruine themselves . Hee shall gather them as sheaves into the floor , and the fuller the load , the more welcome to the Husbandman . And then Arise and thresh .

4. A fourth time , wherein God doth wonderful things for his Church ; is ,

When the enemyes of the Church are carried on with most rage , and promise themselves most success against the Church and people of God .

You see that in the verses before the Text , 9 , 10. when the enemy said in his heart , I will pursue , I wil overtake , I will divide the spoil , my lust shall bee satisfied on them ; I will draw my sword , my hand shall destroy them . — Here they exprest their fury and rage , and promist themselves good successe in all .

And this was the time for God to do Wonders , you see in the next vers . Thou didst blow with thy wind , the Sea covered them , they sank as lead in the mighty waters .

It was so in the Powder-Plot : A Plot never to bee forgotten . When they had intended to have blown up , King , People , Nobles , Commons , Senators , Senate , Laws , and Law-makers ; nay , three kingdomes at a blast : They could have buried all in one grave , and consumed all in one Bonefire . Here was their rage , their fury . And did they not also promise to themselves as good successe in their way ? Had they not then in their purposes disposed of Crown and kingdom , and all the Chief Offices , and Revenues in the Land ? — And now was the time for God to shew a wonder for the deliverance of his Church , which you know he did . A wonder of wisdome in the discovery of the Plot , and a wonder of mercy , in disappointing of it .

5. When Gods People are brought low , when all humane helps fail ; when the Arme of flesh is weak , when the stream of second Causes is dry . Then is Gods time to shew a wonder for their releif ; when wee cannot be releeved without a wonder ; then God works wonders for our relief .

You see this Deut. 32.35 , 36. The Lord shall judge his People , and repent himself concerning his servants : when hee seeth , that their power is gone , and there is none shut up , nor left .

When Israel was brought to those straits , the Red-sea before them , the Egyptians behind them , and mountains on each side them : then saith Moses , fear not , stand still , and see the salvation of the Lord , Exod. 14.13 . As if he had said ; you are now in straits : your extremities are great : and now is the time for God to help : now is Gods time to do wonders for you . There are two times , 1. Mans Time . 2. Gods Time .

Mans time is , when ever wee are in need , when ever we are in trouble : but Gods time is , only when all helps fail ; when no releif is in the arm of flesh , then all is in God .

God is ever ready to put forth himself in desperate cases , because then his mercy and power will bee most conspicuous , his People most thankfull , and deliverance most glorious .

It is an old experienced Truth , Mans extremity is Gods opportunity . The depth of Mans misery calls in for the depth of Gods mercy .

It may bee observed in all Ecclesiastical Histories , that when deliverance approached , then was persecution the hot rest . The Scribes and Pharisees blasphemed most , when their Kingdome was neerest to ruine . In this , like the Devil , who roars most , when his time is shortest .

The greatest darknesse is before the morning watch ; when the morning is darkest , then comes the day , when trouble is greatest , then comes deliverance .

You know , when the task of bricks was doubled , then was Moses sent to deliver .

The Ancient Tragedians , when things were brought to that strait , that there could bee no possibility of humane help imagined , they used to bring down some of their Gods out of the Clouds , and thence was the phraise 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which was not much differing from that among the Jews — In the mount of the Lord it shall be seen .

Gods promises are never neerer fulfilling , than when to sense and reason they seem furthest off from fulfilling . This was Abrahams case , when at Gods command hee was about to sacrifice his Isaca .

6. The time when God doth wonders for his Church , is ,

When God doth give and hold up a mighty spirit of Prayer in his People to seek .

You see this in the deliverance of the Church out of the Babylonish captivity . In which deliverance God expressed many wonders of mercy to his Church . At which time God raised up A mighty Spirit of Prayer in them to seek . As you see in Dan. 9.2 , 3. And this was prophesyed in Psal. 102.13 , 14 , 15 , 16 , 17. Thou shalt arise , and have mercy upon Zion : for the time to favour her , the set time is come . Why ? how shall wee know , that Now is the time ? hee shews in the 14th verse . For thy Servants take pleasure in the stones , and favour the dust thereof ; that is , they mourn , and they Pray . And therefore it is time for thee to help and deliver , as you see in the 17th vers . Thou shalt regard the Prayer of the desolate , and not despise their Prayer .

As when the Lord hath an intent to destroy a People , he doth either expresly charge them , not to pray for them , as hee did Jeremy . chap. 14.11 . Pray thou not for this people ; and chap. 7.16 . Pray not thou for this people , neither lift up cry , nor Prayer for them , neither make intercession to mee : For I will not hear thee .

Or hee doth secretly dead and straiten their spirits , that they cannot Pray .

So , when hee doth stirre up the hearts of his People to seek him ; It is an evident demonstration , that God will do great things for that People .

Hee hath told us , that Hee will not forsake them that seek him ; when the eyes and hearts of Gods People are big with sorrow , then is Gods mercy big with deliverance , ready to be delivered .

Wicked men have a measure of sin to fill ; as God said of the Amorites . The iniquity of the Amorites is not yet full . And Christ to the Scribes and Pharisees . Fill you up the measure of your Fathers , Mat. 23.22 .

When the Harvest is ripe ; then will God put in his Sickle , Joel 3.13 . put in the Sickle , for the Harvest is ripe ; for the wickedness is great .

In a word . God hath a bag for the sins of the wicked , Job 14.17 . And God hath a bottle for the tears of his servants , Psal. 56.8 . Hee bags up sins ; and hee bottles up tears . And when once his bag is full of the transgressions of the wicked : and his bottle is full of the tears of the Saints : Then shall salvation come to Zion ; then will God stir up himself , for the relieving and succouring of his Church .

When wicked men are ripe for Destruction , the Church ripe for Deliverance , then will God perform his whole work upon Zion , and will punish the fruit of the proud Doer .

7. When the glory of God is mightily concerned . His worship , his Truth , his Cause ; Then is the time , God will do wonders . Though God will not do it for us ; yet hee will do it for his own Names sake . Hee will not suffer his glory to bee polluted .

And this was the Argument Joshua had , Josh. 7.8 , 9. When Israel had sinned , and God had delivered them up to their enemies , hee pleads with God . Lord , what will become of thy great Name ! Though Israel deserve not that thou shouldest stand out for them ; yet let not thy glory suffer for their sin ; but let thy Name , which is so much concerned , draw thee out to relieve and help .

The like you have , Isa. 48.9 , 10 , 11. For my Names sake I will defer my anger ; and for my praise will I refrain for thee , that I cut thee not off . For my own sake , even for my own sake will I do it : For how should my Name bee polluted ? And I will not give my glory to another , 2 King . 18.35 . Who are there among the Gods of the Countries , that have delivered their Country out of my hand , that the Lord should deliver Jerusalem out of my hand ? Here you see now was Gods Glory concerned , and therefore to preserve his own Glory , hee shews a wonder to help them .

And happy are they , whose deliverance is joyned with Gods Glory . Though God will not alway deliver for our sake , yet will hee deliver for his Glory , for his own Name-sake . As hee tells them in Ezek. 36.32 . Not for your sakes do I this , saith the Lord God , bee it known unto you ; bee ashamed and confounded for your own wayes , Oh house of Israel ! But though hee would not do it for their s●kes ; yet hee did it for his own sake , even for the Glory of his own Mercy , as you see in that place .

5. Quere .

5. How shall wee know , that God will work a wonder for us ?

Wee are now in sad and distressed conditions ; and a wonder must bee wrought for the helping and relieving of us . But whether God will work a wonder for us , or no : There is the great question . This I am sure of , If God do not work a wonder for us , wee shall bee made a wonder . Nay , three Wonders to all Nations .

1. Wee shall bee made a wonder of folly , a wonder of madness . Who , because none else could , therefore we would with our own hands ruine our selves . Which should wee effect , it would bee the grief of our friends , the joy of our enemies , the Popes Holy-day , Germanies tears , Irelands ruine , Scotlands hazard , and our own overthrow .

2 Wee shall bee made a wonder of scorn , a hissing , and a by-word to all Nations : That England , ( that was Compendium Mundi : Of which I may say , as did the Historian of Ormus , that if the whole World were a Ring , England were the Diamond ) that England should ruine her self , and with the foolish Woman in the Prove●bs , pull down her house with her own hands .

3 And a wonder of misery . For all the World were not able to bring that misery upon us , that wee shall bring upon our selves . In which combustion , if wee preserve our Jewels , though wee lose the rest , it 's well . But wee may fear all will bee indangered ; if those , ( who were the first movers of our trouble : such , who Viper-like would eat out the heart of their common Parent ) bee not taken away .

Well then . The case is so with us , As a wonder must bee done , or wee shall bee made a wonder : a wonder of folly , scorn , misery : But whether or no , God will now do wonders for us ; Here is the Question .

And I must confess , there are many sad presages of evil amongst us : many things which speak , that God will rather make us a wonder , than do a wonder for us .

1 Grounds of Fear . I will first give you the grounds of my Fears , and then give you the grounds of my Hopes , that God will not desert us at this time .

The Grounds of Fear are 1 Either Spiritual 2 Or Natural .

1 Spiritual grounds of Fear . 1 Spiritual ; and they are 1 The Universality of sin 2 The Impudency . 3 The obstinacy of sin amongst us .

1 Universality of sin . 1 The Universality of sins . All persons , all places are fill'd with all kinds of sins . The Land is full of Adulteries , full of Oathes , full of Oppression , full of Injustice , of Pride , Prophanation of the Sabbath , contempt of the Ordinances ; full of Drunkenness ; the whole land is defiled with blood : Prince , and People ; Magistrates and Ministers ; great and small , poor and rich : Wee are all defiled with sin . Wee may take up the complaint of the Prophet , Isa. 1.6 . from the sole of the foot , even to the head , there is no soundness in it , but wounds and bruises , and putrifying sores : they have not been closed , nor bound up , nor mollified with ointment .

But there are four sins especially that threaten evil to us , and those are such , as do more immediately concern God and his worship .

1 Idolatry . 1 Idolatry . 2 Prophanation of his Ordinances 3 Prophanation of his Sabbath . 4 Contempt and abuse of his Ministers .

Any of which are enough to sink a Nation , though guilty of no more .

2. But secondly , Adde unto this , The impudency of sin . 2 Impudency of sin . Sin hath gotten a Whores-forehead , without modesty , or restraint . Men are not ashamed to publish sin as Sodom , and their iniquities like unto Gomorrah . Not ashamed to swear , to drink , to prophane the Sabbath , to contemn Ordinances . Many are more ashamed to pray , than others are to swear .

3 And thirdly , Adde to this , The obstinacy of sin . 3 Obstinacy of sin . Sin is not only universal and impudent ; but it is grown obstinate , stubborn and incorrigible . Insomuch , that neither Mercy , nor Judgement ; Word , nor Works ; Promises , nor Threats will bee powerful to perswade with men . Then indeed may sin bee said to bee incorrigible , when it is grown too strong for that means God hath set up , to keep it down . When sin is too strong for the Ordinances , and Offices God hath set up for the suppressing and keeping down of sin : Then it is incorrigible , Jer. 6. ult. The Bellows are burnt . The Prophets lungs consumed .

Besides these , diverse others might bee named .

1 Too much fleshly confidence . 2 Our unanswerable walking to the means and mercies wee injoy . 2 Natural grounds of Fear . 2 Natural grounds of Fear .

1. The great opposition of wicked men , and unsound spirits , against the indeavours of Reformation .

Too many there are , who hate to bee reformed . Old bottles will never brook with new Wine . Nor will old hearts close with a spiritual way .

It is now with us as the Lord complained of Ephraim . Hos. 7.1 . When I would have healed Israel , then the iniquity of Ephraim was discovered . All the while before their corruptions did lye a sleep ; they little thought there were any such spirits in them : But when the Physician comes , then they appear .

2 The Schismes and Divisions among us : which threaten evil upon us . If wee had joyned our mutual strength against the common adversaries , and not turned the heat of contention upon our selves , wee had not now been so weak , nor our adversaries so strong .

But I hope wee shall bee like sheep , that though a fair day hath scattered us all over the field , one from another ; yet a storm will drive us together again ; seeing herein our concernments are mutual and reciprocal .

3 The wilful blindness and security among us . That men will not see how much their Religion , their Liberties , and Priviledges are concerned . Or , if they do , yet ( with Gallio ) they care for none of these things . At least , not so much as to hazard and adventure any thing for the securing and upholding of them .

4 Missing of Opportunities . O Jerusalem ! Jerusalem ! Hadst thou known , even thou , at least in this thy day , the things that belong unto thy peace ! But now they are hid from thine eyes , Luk. 19.41 , 42. There are some special times when God doth put advantages into the hands of his people ; the loss whereof is never recovered again .

It is not here as with Tides , that if wee miss this , wee may go with the next ; but if wee miss this , perhaps wee shall never have another .

And these are the chief grounds of my fear , that cause cross thoughts in mee , and give way to suspition , that God will not do wonders for us .

2 Grounds of Hope . Yet to these let mee adde the grounds of my hope . That even at this time , God will do wonders for England .

Now then the Arguments that may perswade with us , and the Reasons , which may induce us to beleeve , that God will do wonders , are these five :

1 From God .

1 From God . 1 Such as are taken from God , and that

1 From the goodness of his Nature . Hee is gracious and mercifull . Gracious in himself , and exceeding gracious to his Saints .

Though wee have never a Promise for a particular deliverance at this time ; yet wee may venture our selves upon the good nature of God , That hee will not deliver us up into the hands of cruel , merciless , and bloody men , who seek our ruine .

Though our sins bee many , and God might scourge us sharply , as wee deserve ; yet hee loves his People so well , as not to put them into the hands of such cruel men to bee punished .

You have some ground for this suggestion in Deut. 32.27 . When God was highly displeased with Israel , and threatned to destroy them ; yet hee feared the wrath of the enemy . Hee feared they would deal too hardly ; that they would destroy them rather than scourge them . Hee knew not how to put them into their hands , Though Israel had sinned , yet hee was loath to make use of sinners to punish sin : He knew the Mercyes of the wicked were cruel mercys .

2 A second Argument from God is , Because Gods glory is now much concern'd . It is not alone our good , but his own glory , that is concerned : and hee will have a care of that . Though hee will not do it for us , yet hee will do it for his own Names sake .

There are many things , which hee will not do for our sakes : yet will hee for his own sake . You see in Ezek. 36.32 . Not for your sakes , do I this , O house of Israel . But though hee would not do it for their sakes , yet he would do it , because his glory was concern'd ; Hee would do it for his own Names sake ; you have the like expressions , Exod. 32.12 . Deut. 9.28 . Isa. 48.9 , 10 , 11. Though Israel had provoked God , yet for his own Glory sake he would deliver them .

And if wee do not look with two partiall eyes , I cannot see , that Ever the glory of God was more neerly and closely concern'd , in all the stories , I have read , than it is at this time .

Gods Glory in his Truth , in his worships , in his Saints , in his Ordinances ; they are all neerly concern'd at this Time .

And how would wicked men triumph , how would our enemys insult and glory ? What pious heart could indure to hear those Blasphemies , they would cast up against heaven , and those contempts cast upon the People of God .

2. Arguments from the Church .

2. There are some Arguments taken from the Church of God in generall . And that is , 2 From the Church in general . that

The good of most of the reformed Churches in the Christian world , doth depend upon the welfare of England . And in a great measure , Upon the good successe of this present Parliament .

If it should not go well with us , Scotland would be hazarded , Ireland ruinated , Germany irrecovered ; And all the reformed Churches in the Christian world would feel the smart of our stripes .

And therefore , seeing the preservation and deliverance of England , is of such publick concernment , it may much perswade with us , That God will rather do a wonder , than England shall not be preserved .

3. Arguments from our selves . 3 Arguments from our selves

3. There may be some Arguments taken from our selves ; to induce us to hope , that God will do a wonder for us .

1. Though it bee true , wee have many fearful sins and abominations among us ; And those are publick too ; such as have overspread the whole land : yet these sins are not national : they have not yet been countenanced by a Law . There is prophanation of the Sabbath . But there are good Laws against it , and for the strict observing of it . There hath been Idolatry among us , But there have been Laws against it ; Swearing , yet Laws for the punishing of them .

Which affords mee this comfort : 1. That , though these sins bee in our Nation , and do abound among us : yet they are not the Sins of our Nation . There have been Laws against them : and so long they are not national .

And it hath been 1. Either the Corruption . 2. Or the cowardise of our Magistrates ,

That sin hath not been punished . I say , the corruption of many , who have strengthned the hands of evil doers , either conniving at them , siding with them , or abetting of them in their way . And so those , who should have been the bolts to have kept out sin , have been the Latches to draw in sinne , let in sin .

Or it hath been the Cowardise of them , that they durst not appear for the punishing of sinne , Ezek. 22.30 . I sought for a man among them , that should make up the hedge , and stand in the gap before mee , for the land ; that I should not destroy it : I sought for a Phineas , that might stand up to execute Judgement , and what was there none ? Certainly there were many : but they were Cowards and durst not appear against sin .

2. Though these sins were in a kind National ; as indeed the Corruption and connivance of them in Authority gives too much largenesse to them , increaseth the latitude of them , makes them of greater extent and guilt : yet now wee are about reforming them .

And wee never read , that ever God did ruine a Nation , when a Nation was in a way of reforming .

Indeed , that which comes neerest to it , and that , which is the saddest peece in all the Scriptures , is in that example of Josiah : Hee set upon the work of Reformation , yet God held up his purpose of destroying that people ; You shall read it 2 King . 23.26 , 27. Notwithstanding the Lord turned not from the fiercenesse of his great wrath , wherewith his anger was kindled against Judah , &c. Notwithstanding all that Reformation , as you may see in that Chapter : Yet the anger of the Lord was not turned back , but his hand was stretched out still ; First , to cut off that godly King , and afterwards to cut down that ungodly people .

1. But first I must tell you , That Gods decree was then past against them . And God had pronounced it long before , as you see in his message to Hezekiah , 2 King . 20.17 . and I hope there is yet no Decree gone out against England .

2 And secondly , Though he would not revoke , what he had Decreed : yet this good act of Josiah procured the Deferring of Gods Judgements , all his days , 2 King . 22.18 , 19 , 20. But to the King of Judah , thus shall yee say to him , Behold , I will gather thee to thy Fathers , and thou shalt be gathered to thy grave in peace , and thine eyes shall not see all the evill that I will bring upon this place .

So that this is yet strong . God did never destroy a Nation at any time , when his People were about the Reforming of that Nation .

And it hath pleased God at this time , to set us up a choice Assembly . An Assembly chosen by Prayer , brought together by Prayer , and held together , and preserved to this day , by the might of Prayer .

And their spirits have been held up amidst many difficulties and strong oppositions , to Hazard themselves , their lives , and estates , for the good of our souls , our bodyes , and estates .

And I say , it was never heard of , nor read of : It is an untracted case , that God should destroy a Nation , whilest they are such , whom hee hath himself singled out , and set up for the Reforming of a Nation .

If hee would have destroyed us , hee would never have been at the pains to Reform us . One cannot stand with the other .

3 A third Argument from our selves . And that is taken from the beginnings of mercy .

You know what our Condition hath been before , the remembrance of it is fresh . God at that time did hear the cry of our souls , and pittyed us in our low estate , and did go forth in the beginnings of mercy to us . And may wee not Reason ; if God would have destroyed us , he would never have done thus much for us .

That which God hath done is an earnest unto us , and an ingagement upon God , To go on in the finishing of what he hath begun to do for us already .

Shall wee think , hee hath brought us out of Egypt , to destroy us in the Wildernesse ? Shall wee think , the Sun of Mercy hath shined on us , but only to warm our heads against a storm ? shall wee think , hee hath exalted us thus high , that hee might lay us the lower in the end ?

Indeed thus God hath done with the wicked . But wee never read that hee hath so done with his own people .

Shall wee think hee hath delivered us from lesser , to reserve us to greater Judgements ? Freed us from Rods , to whip us with Scorpions ? delivered us from lesser evils , to ruine us at once ? this cannot bee I think , though the appearances were greater against us than they are .

Thus God may do with wicked men ; but thus God did never do with his own .

A fourth Argument taken from our selves , to induce us to Hope , that God will do a wonder for us , is , There is a stock of Prayers going out , and laid up for the good of this Church and Nation .

Many Prayers have been made . And I tell you , all the praying spirits in the World are now at work for England . Who hath a tongue , and doth not speak ? who hath a hand , and doth not stretch it out ? and I tell you , this is something considerable .

If the Prayer of one Moses could do so much ; what will the prayers of so many thousands ? What ? hath God heard England for Scotland ? and England for Ireland ? and will hee not hear England for it self ? that were strange . Shall they save all others , but their own souls ?

Indeed wee sometimes read , that praying spirits could not prevail to save others : but yet they saved their own souls . As God said ; Though Noah , Daniel , and Job were in Jerusalem , they should not deliver Son nor Daughter ; they should only bee delivered themselves , Ezek. 14.20 . But wee never read , that they should prevail to save others , and yet not bee able to save their own souls . Will God then hear us for others , not for our selves ? would a friend grant you a request for another ? and deny the same to your self ? No certainly . Nor will God .

A fifth Argument is ; This hath been a time , wherein God hath drawn out the Graces of his People ; which perhaps had they been supprest and not discovered , wee had been in no hazard .

And do you think that God will draw out the graces of his People , for the destruction of his people ? Indeed nothing is more ordinary , than to draw out the sins and corruptions of wicked men , for their own ruine , to bee Cart-ropes to binde themselves . But wee never heard God did draw out the graces of his people for their ruine . Wee read , hee hath hardened wicked men to destruction ▪ but never made the heart tender , sensible to destruction . Men have perished by their fear , deserting the cause of God : but never any who perished by their courage and standing to it .

Did Esther lose any thing by her Obedience ? did Daniel ? did the three Children ? It brought them into the fire , but preserved them in the fire : nothing was consumed but their bands : not one hair was singed . Though God do draw out the sins of wicked men , to their destruction , as Pharaoh , Haman , &c. yet hee never draws out the graces of his People to their destruction .

I say no more but this . If God should not preserve us ; if hee should not do a wonder for us at this time , it is an untracted peece of Providence : wee have not a president of the like , since God had a Church : Hee doth with us so , as hee never did with any of his people since the beginning of the World .

4. Arguments from our enemies .

4 From our enemies . 4 The fourth head of Arguments is taken from our enemies : which may induce us to Hope , that God will do a wonder for us . Consider then ,

1 Their former wickedness , which shall hunt them , and finde them out .

2 Their present sinfulness , such as these 1. Their Pride . 2. Their Prophaneness . 3. Their scorn and contempt of God and his wayes . 4. Their Cruelty . 5. Their Blasphemies and Bloody-hell-born-Oathes .

All which induce mee to hope , That God will never give a blessing to the means , nor yet to the men . They have but escaped the hand of man , that they may fall into the hand of God : The Justice of men , that the Justice of God , who is a punisher of sin , a consuming fire , might at once bee revenged of them . But I shall only give you two things to consider of . Consider then 1 The Persons against whom they are . 2 The Persons , who are against us .

1 The Persons against whom they set themselves . And that is , against his Church , his People , his Saints , his Mourners , his Sighers , his Prayers , his Members , his Treasures , his Jewels : Such as are as dear to him as the apple of his eye : such as hee hath said , hee will give men for , and people for their life . — Yea , and therefore are they enemies to these , because they are friends to God ; because they run not out with them in the same excess of Riot , as the Apostle saith .

2. Look upon the persons who are against us . They are such as are declared to bee Papists , Atheists , scorners and contemners of God and his waies : such as are proud , prophane , cruel , and bloody-minded-men : haters of God , blasphemers of his Name , by new and hel-born oathes ; such as have made themselves obnoxious to the stroak of Justice . Many of whom have escaped the hand of man , that they may , I hope , fall into the hand of God , and the justice of man , that the justice of God might discover them , and finde them out , who will bee a sad avenger of these things .

Thus doth the wickedness of the enemy speak deliverance to the Church of God : when the Devil drives his servants so furiously , it is a sign they will quickly bee at their journies end . When Satans rage is violent , it is not long ; Rev. 12.11 . Woe bee to the Inhabitants of the Earth ( that is , to the wicked , and the ungodly . ) But rejoyce yee Heavens : ( that is , yee Saints and People of God ) why ? For the Devil is come down , having great wrath . But can this bee a matter of rejoycing ? Yea saith the Text , Because hee hath but a short time . When the Devil comes down with great wrath , it prognosticates his time is not long . When men are grown so hellish in their malice , their oathes and Blasphemies , that they are become an abhorring and abomination to men : Then will God certainly ease himself , and unburden a Nation of them . You have something to this , 2 Tim. 3.8 , 9. when their wickedness , of whom the Apostle speaks there , was abhorred of all men , Then ( saith hee ) they shall proceed no further .

Object . But you will tell mee , that this will not bee enough to perswade with us , that God will do a wonder for us : For wee sometimes read , that God hath given up the godly into the hands of wicked men , to bee punished : as you read ordinarily in Scripture . And Habakkuk complains of the like , Hab. 1.17 . Thou art of purer eyes , than to behold evil , and canst not look on iniquity ? Wherefore lookest thou upon them that deal treacherously , and holdest thy tongue , when the wicked devoureth the man , that is more righteous than himself ?

Answ. It is true . God hath sometimes given up a people to others , who have been greater sinners than themselves . Hee hath given up one wicked Nation , to another that was more wicked than they . But wee do not read that God hath given up the good of one to the evil and wicked of the same Nation . But then

2. When God hath done this ; it hath been , when hee was highly displeased with his people , after hee hath sent Prophets to warn them , to humble and reform them ; and yet they would continue obstinate in their evil wayes , and would not bee reformed : as hee tells us at large , 2 Chron. 36.15 , 16.

3 When God hath done this ; it hath been , when his own people have been so involved , and inwrapped with them , that there was no separating between them . And thus oftentimes the Saints may bee involved in the same general calamities with the bad , because of that politick union and conjunction that is between the Members of a state and Common-wealth . So in a Common-wealth universally sinful , a few righteous men may as parts of that sinful society , bee justly subject to those temporary evils , which the sins of that society have contracted upon them .

4 When God hath done this , it hath been , when his own people have had communion with the sins of them , with whom they live . When there is a communion with the evill of sin , wee must look for a communion with the evil of punishment . Oneness of sin brings Oneness of sufferings . But none of these are our case . For

1 Wee are not to bee delivered up to another Nation ; but to those , who are Vipers in our own : and the good to the bad .

2 Though wee were involved together ; yet they have separated themselves from us ; which if it had not been done , wee might suspect , that such Jona's would raise storms .

Indeed , the way for wicked men to bee preserved , is , to body themselves with the Saints , is to abide by them ; whiles the Wheat and ●ares grew together , the Tares were preserved . The Tares had not been preserved , if they had not been in the field with the Wheat : But being there , God would not pluck up the Tares , lest the Wheat also should bee destroyed . But when the Wheat is gathered in ; or if the Tares shall separate themselves from the Wheat , bundle themselves together against the Saints : it is the ready way to their own destruction , that is the way to have no mercy ; when God may deal with them single , and there bee none with them to bear off the blow .

4. Gods People have not communion with them in their sins .

1. They do not approve of them in their Judgements .

2. They do not consent to them in their wills .

3. They do not act them in their lives . This is to have Communion .

No , but further ,

1. They are grieved with them ; as Lot was , his soul was grieved with the sins of Sodom .

2. They are grieved for them ; not only with them , but for them . They are matter of their mourning . Thus David shed rivers of tears , because the wicked kept not Gods law , Ezek. 9.4 . A mark was to bee set on the foreheads of them , who were Sighers and mourners for the sins of Jerusalem .

3. They are not only grieved with , and grieved for ; but they Pray down , Preach down , mourn down , live down ; the sins of this sinful Common-wealth ; which may bee an argument to us , that God will preserve us from that overflowing scourge , that devouring deluge , which he may bring upon wicked men .

5. Argument .

5. The fifth Argument to induce us to hope , that God will now do a wonder for us , is taken from the Consideration of those great things , which God hath promised to do for his Church and People , in this latter end of the world .

Indeed God hath done much for his People in all ages of the World ; you may see his Wonders upon record . But all these are nothing in comparison of those , which hee hath ingaged himself to do for them hereafter .

The World is the stage , on which God will act all his Wonders ; and it cannot bee long before this frame bee dissolved , and this stage bee taken down . If Saint Johns time were the last hour , surely ours are the last minute .

But yet God will not take down the stage , till all hath been acted , which hee hath ingaged himself to do for his Church .

Now I say , God hath ingaged himself to destroy that man of sinne : to make his Church glorious .

Read at your leasure ; how much God hath promised to do for his Church , in Isa. 60. throughout , Glorious Promises , which though they had a gradual accomplishment in the first Preaching of the Gospel , yet not so fully as the Words there hold out , which yet must bee made good , and therefore it is yet to be expected .

Hitherto the Church hath been buried up under reproach , scorn , and persecution : hitherto sufferings , Prisons , Fires , stakes , they have been the Portion of the Church .

As yet , ( though we have had our Lucida intervalla , our Respites , and Breathings ) The Church of God hath been , like Noahs Ark , tossing , and fluctuating upon the Billows , and devouring waves of troubles and Persecutions . And the Saints under the Altar , the blood of the slain , crys , How long Lord , holy and true ! though they say , How long , yet they say , Holy and true : They give God the glory of his truth and faithfulnesse . Though hee defer the accomplishment , of what he hath promised , yet hee is true of his promise .

And hath God ingaged himself to make his Churches glorious , and that before the end of all things ? And is the day so neer to an End ? And is God faithfull , is hee true of his Promise ? why this may something perswade with us , that notwithstanding the present oppositions , and troubles , God is now comming in with mercy and deliverance to his Church and People .

And God hath not left us without home-hopes , that the work is begun — That mighty Spirit of Prayer , which God hath poured out upon his People ; That increase of light and knowledge , the weakning of the man of sinne , in those two Limbs , whereon hee hath stood so strongly : Germany and Spain : that numerous increase of converts , within these few years : All which are fore-running signs of the Rising Condition of the Church . God doth not use to beget Children to the Murderers ; nor to increase the number of his People , to fatten the sword of the enemy .

Indeed , when God hath intended to bring judgements upon a People , Hee hath taken his People away : hee hath lessened the number , as hee tells us Isa. 57.1 . Hee takes them away from the evil to come : but hee never increaseth them against judgements . As the lessening presageth judgement : so , when he increaseth them , it is a presage of mercy .

Every one , that is now brought in , every Convert we have , is a Pledge to this Nation , that God will nor destroy this Nation . Nay , it is an evidence , that God will do great things for us .

Act. 7.17 . It is said , When the time of Promise drew nigh , the people grew and multiplyed in Egypt . Their growing was a sign of their rising : their increase discovered the promised mercy was not far off .

And these are the hopeful signs , that the day of the Churches redemption draws nigh , and is even at the doors . As Christ said of the fig-tree , when you see the Fig-tree bud , and put forth her leaves ; know that Summer is nigh ; So when you see these things , you may know , that the Churches Redemption is at hand . God is risen upon his throne , and will not sit down ( if our sins do not make him repent ) till hee have made his Church glorious in the earth .

And now having told you my thoughts , and that which perswades with me to hope , that God will do a wonder for us , yet I must tell you again ( that you may not bee discouraged with the sad appearance of things ) that wee may suffer many throws , many pangs , much opposition , and perhaps some bloud , before these things . God will save us From trouble , by trouble : He will bring us through a Sea , and through the wildernesse unto Canaan . Yet I will say as Joshuah did , Numb. 14.8 . If the Lord hath any delight in us , hee will bring us into this Land .

God seldome doth great things , without great commotions . Paul and Silas were not delivered out of Prison , but by an Earthquake . Though it bee grievous to see , yet it is that wee fear . And wee must not forsake a good cause , because of opposition . This were to leap , out of the ship , because the winds blow : to bee impatient of the Ark , because the billows rise : to seek our safety in the midst of Danger .

This assure your selves : Though Earth and hell should fight against you : your safety lyes on Gods side , in Gods cause : and there is no safety elsewhere .

These things I suggest to you , by way of Cautional advise : that when you see these things , you may not be troubled . As Christ said to his Disciples , These things I tell you before , that when they do come to passe , your hearts may not bee troubled : So these things I tell you before , that , though God will deliver us from trouble , yet it will bee by trouble : though hee save us , yet it shall bee by fire : that , when you see these things you may not bee troubled , when you see storms to fall , oppositions and troubles to arise , you may not bee moved from your own stedfastness .

I tell you , this is necessary advice , a seasonable admonition to you : lest the oppositions and seeming contrarieties of Gods proceedings should weaken your faith , and move you from your own stedfastnesse .

The best of us are too apt to live by sense , and not by faith ; by works , and not by the Word ; by Gods outward appearances , and proceedings of Providence , and not by Promises . And therefore out Faith , doth wane , or increase according as God doth let out , or restrain himself in the ways of his Providence , when God doth let out himself to succour and releeve his Church ; when wee see deliverance in the Promise , and deliverance in his outward proceedings too ; then wee can believe : but , if God do any way restrain himself , or his outward Proceedings do seem to walk contrary to his own Promises : Though perhaps that bee the next way for the performance of his Promises . As you see it was with Joseph , with Israel in Egypt , where the Promise spake one thing ; and Gods outward proceedings seemed to speak another .

In this case wee are ready to give up all , and thus did David : I shall one time or other perish by the hand of Saul ; and therefore wee should learn this lesson in some kinde , to shut our eyes to the works of God , and look upon the Word of God : Not only to look upon the outward proceedings of Providence : but upon the stability and truth of the promise : and see the Word say Yea , when the Works seem to say Nay : and conclude , because the Promise saith , it shall bee ; though all secondary means , whereby the Promise should bee performed , say , It shall not bee .

Wee read that Ulisses ; when hee was to pass the Coast of the Syrens , hee caused his men to stop their ears , that they might not bee inchanted by their musick , to destroy themselves : But for himself , hee would only bee bound to the Mast , that though hee should hear , yet their musick might not bee so strong as to allure him to destroy himself , and leap into the Sea .

There are some of Gods people who are weak in Faith : And when they see Gods outward proceedings of Providence seemingly contrary to his Promises ; they are apt to bee charmed from their own stedfastness . Now as for these , it were good for them to stop their ears , and to shut their eyes to the works , and look altogether upon the Word of God : But there are some that are stronger , and therefore may look upon the outward proceedings of God : But withall let them binde themselves fast to the Mast , the Word of God ; lest , when they see the seeming contrariety of his proceedings to the Promise , they bee charmed from their own stedfastness , to the wounding of their own souls .

God hath promised , that Antichrist shall fall : Hee hath promised to make his Church glorious . And though in outward proceedings hee should seem to uphold the one , and evil intreat the other ; yet let not this weaken our Faith , in beleeving the truth of what God hath promised .

If you put a streight stick into the water , yet sense will render it to bee crooked ; it will appear so to the eye : but reason corrects it , and tells you , though it appear to bee so , yet it is not so ; you put it in streight , and so it is .

Doth reason prevail against sense ? and why should not Faith prevail against Reason ? when to outward appearance , God seems to bee against us , why should not wee by Faith conclude , that God is for us ? even for us , when hee seems to bee against us ?

The outward face of things may bee such as may possesse the Church with fear , when God hath a purpose to do great things for his Church . So you read in Joel 2.21 . Fear not , O Land ; bee glad , and rejoyce ; for the Lord will do great things for you . It was a time of Joy , in respect of Gods purpose ; and yet a time of fear , in respect of their present apprehensions . God had a purpose to do great things for them , and yet the face and outward appearance of things were such , as did at that time possesse the Church with fear . It was so ; but it should not have been so .

You see what Christ saith , in Luk. 21.25 . There shall bee signs in the Sun , in the Moon , in the Stars ; and upon the earth distresse of Nations ; the Sea and Waters roaring , mens hearts failing them for fear , and for looking after the things that shall come upon the Earth , for the Powers of Heaven shall bee shaken . Could there bee a sadder appearance ? And yet saith Christ , when these things begin to come to pass , then look up , and lift up your heads ; for your redemption draweth nigh .

Here you see Christ doth turn the saddest and sorest perplexities , that ever the world shall see , into a Doctrin of Comfort to his Church ; because all these things were but a preparatory to the redemption of the Church .

One would think this to bee a strange consequent deduced from such an Antecedent : A Consequent so comfortable , from an Antecedent so terrible : that so terrible a Doctrin should afford us an use of Consolation . Yet so it is . Bee the premises what they will , the conclusion is good . Bee his Providences what they will , his Promise is good ; and those promises shall turn all those Providences to good .

And this is the admonition I give you , that whatever oppositions , whatever troubles , whatever evils wee meet withall in the way of deliverance ; Bee not troubled , let not your hearts bee discouraged : for this is the way whereby God will do you good ; making all your evil and trouble subservient to good .

What the Apostle saith of his Bonds , I may say of all oppositions , Phil. 1.12 . The things which have happened to mee , have fallen out to the furtherance of the Gospel . His prison was the Gospels liberty ; his straits and bonds , the Gospels inlargement ; his abasements , the Gospels advancements .

As wee say , the choicest blessings come out of the fire of afflictions : so the greatest deliverances come out of the greatest oppositions . And thus much for that .

Wee will now come to Application .

Uses

First of Information , and that of diverse particulars . 1 Information touching the greatness of God .

1 It informs us of the greatness of our God .

1. Of his Power . 2. Of his Wisdome . 3. Of his Mercy . 4. Of his faithfulness , toward his people .

For all these Attributes are visibly declared in every wonder God doth for his Church .

1 His Power . 1 God discovers the greatness of his Power in every wonder hee doth for them . If a man were able to do it , it were no wonder . Hence hee is said to make bare his arm , to reveal his Power . And it is attributed to his right hand , to his out-stretched arm , &c.

2 His Wisdome . 2. God discovers the greatness of his Wisdome .

1. Wisdome in the Manner , In relieving in such a way as could not bee conceived .

2. Wisdome in the Time , In helping in such a time , when things are desperate ; or in such a time , when hee gets himself most glory , and doth us most good .

3. Wisdome in the means , by relieving of us .

1. By such means as wee never thought of , or

2. By such , as if wee had thought of , would have been judged too small to have wrought so great a deliverance .

3. Or by such , which wee should rather have judged a means of ruine , than of raising us : yet Gods wisdome seeth more than wee can .

3 Gods Mercy . 3 God discovers abundance of Mercy ; yea and Free Mercy . Every deliverance of his Church being wrought out of his own bowels and compassion , Psal. 136. ( which is a Psalm of praises for wonders . ) You see at the foot of every verse , a declaration of Mercy — Hee brought his People out of Egypt ; for his Mercy indureth for ever . Hee divided the Red-Sea ; for his Mercy indureth for ever . Hee overthrew Pharaoh and his Host ; for his Mercy indureth for ever .

4 Gods Truth . 4. God discovers his Truth and Faithfulness to his Church . God hath ingaged himself by many precious promises to do wonders for them . And all the deliverances of God , they are performances of promises . They may bee all subscribed at the foot of the promise , as so many particular instances and experiences to prove the truth of the promise , and to discover the faithfulness of the Promiser to us . They are so many witnesses to both . By the mouth of two or three witnesses every word shall bee established , saith the Apostle . It is true , it is spoken of the word or man , not of the Word of God . God is Truth it self . You may beleeve him without a witness . But yet God hath not left himself without witness ; As the Apostle saith . Nor hath God left any word without witness .

There is never a truth , never a promise in the Word , but it hath been made good by a thousand experiences ; wee have a Book of Experiences , to annex to the book of Promises , of the many wonders , which God hath in all ages wrought for his people : all which doth discover the faithfulnesse and truth of God , and the Promise to us .

2. Information . 2 Information This may inform us of the blessed and happy Condition of the Saints , who have interest in such a God ; as can do wonders for them : Propriety in all-sufficiency doth make the injoyer happy . And what a blessed Condition is this , to have interest in such a God , who can do wonders , for the relieving of us .

Though your troubles may bee too big for man , yet not for God ; your miseries and extremities may bee above the supply of creatures : but they cannot bee above the Power of God ; Hee can do wonders : hee can do that , which man cannot do .

Though you have no ordinary means of help , yet you have interest in a God , who can do extraordinary things : yea , and Extraordinary things in an ordinary way : nay , by Ordinary means , if hee undertake the work . I may say concerning such , as the Psalmist — Blessed are the people that are in such a case . Blessed are the people , whose God is the Lord , Psal. 144.15 .

3. Information . This may inform us , 3 Information How precious the Saints are in the esteem of God , what love hee bears to his Church , that hee will do wonders for them . Wonders for their preservation from trouble , and wonders for their deliverance out of trouble .

Men may do smaller curtesies for ordinary and common friends : and they may give their dole to them , they do not care for . But , if they will lay out the utmost of their power , of their strength , and estates , to hold up , or to do good to , or to relieve one : we must needs conclude , they love such intirely .

Gods Dole , his common blessings of this life , Rex honores dignis congiarium et indignis Senec. will not bee enough to evidence his love : Hee causeth his Sunne to shine , and his rain to fall upon the good and bad promiscuously . But when God doth exercise the greatness of his Power , Wisdome , Truth , Mercy , as he doth in the wonders hee doth for his Church : this is an evident sign of that love he bears thereto .

Wicked men may bee subjects on whom he doth exercise the Wonders of his Justice , and of his Power . As Pharaoh . But the Saints are they , for whom hee doth exercise the wonders of his mercy , in mercy . Gods wonders are for the good , or for them in a good way .

4. Information . This may inform us , 4 Information that the Condition of the Church is oftentimes , very sad , very dark , very evil : because a wonder must bee expressed for relieving of them .

Ordinary reliefs may help ordinary distempers . But when extraordinary must bee used ; it declares the conditions are exceeding sad .

The very doing of a wonder for relief , implyes a condition to bee such , as is beyond the helps and succours of humane and created Power . If men could help , if means could relieve , it were no wonder to help . Therefore this implies , that the Condition of the Church , in respect of things below ; may be oftentimes very sad , very miserable ; yet

5 Information 5. This informs us again , that the Conditions of Gods People , Come never to bee so sad and uncomfortable , as thereby to despair of help and relief : seeing wee have a God who doth wonders for us . Our Condition is not so low , but a Wonder may raise us up again .

Wee may bee hopeless and helpless , in respect of Creature supplyes and reliefs : but wee can never be Hopeless , never helpless in respect of Gods ; when Creature-helps fail , God doth but turn us from sense , to Faith ; from reasoning , to beleeving , from Creatures , to himself . Hee bids us shut our eyes , to the things below , and look altogether above , as Jehoshaphat did — Lord , wee know not what to do ; but our eyes are up unto thee . And David too , when hee incouraged himself in the Lord his God . In the most hopelesse condition there is a door of hope : because deliverance is neerest , when help seemes furthest off .

And Oh! that wee could learn , at such a time as this , to live by Faith , and not by sense ; to shut our eyes to works , and look upon the word of God : we should then bee strong in God , and find incouragement from him , when we see nothing , but discouragements from below .

Wee are too apt to live by sense , and not by faith ; and therefore accordingly as God doth let out , or restrain himself , in the wayes of his providence ; so our faith doth wane , or increase .

We are too like Hagar ; when the Bottle is dry , sit down and Cry . Whereas , on the Contrary ; wee should trust in God .

1. In the weakness of means . Though there bee weakness below , there 's strength above , weakness and strength are all one with God . Nay

2. In the want of means . Though means bee wanting , yet God can create means : nay , do his work without means . Nay

3. In the Opposition of means . When the Word saith , Yea ; though works say , Nay : when the Promise saith , It shall be . Though all Secondary means , whereby this Promise should bee effected , saith , It shall not bee : yet are wee to rest upon God , and the Promise .

God doth often speak one thing to sense ; and another thing to Faith . Hee is not ever that in Appearance , which hee is in Truth . Hee may speak death to sense , as you see hee did to the Children of Israel , at the Red sea . Had they consulted with sense and Reason , they could see nothings but death : when yet hee speaks life and deliverance to faith . As you see Moses saith — Fear ye not : stand still , and see the salvation of the Lord . God may , in outward appearance speak evill , when yet , in the purposes of his heart , he speaks good .

As God may seem to heal , when he means to destroy : to speak Peace in his Providence , when hee speaks terror in his word : so God may seem to kill , when he intends to cure : to destroy , when hee intends to save , Jer. 29.11 . — I know the thoughts , I have thought toward you , saith the Lord , the thoughts of Peace , and not of trouble : even to give you a desired end . Though my proceedings sem to bee evil , yet my thoughts are good ; though my wayes are war , yet my purposes are peace , to give you at the last , an expected end .

6. Information . This may inform us , 6 Information That there is no ground for wicked men , to insult and glory , in any probable advantages , which they may have against the Church and People of God ; God can work wonders for his Church and People .

You see in the verse before the Text , the Egyptians had many advantages against the People of God : and they promised to themselves certain and infallible success . They said , they would — Pursue , they would overtake , they would divide the spoil , their Lust should bee satisfied on them , &c. But God shews a Wonder , and layes all their Pride , and all their hopes in the dust ; what began in pride , did end in shame .

It was the best speech , that Ahab ever spake ; when Benhadad made such a vain boast , that the dust of Samaria should not serve for handfuls of them , who followed him . — Tell him , ( saith Ahab ) Let not him that girdeth on his harness , boast himself , as hee that putteth it off . — God shews a wonder , and all is turned about , 1 King . 20.11 . And forward Benhadad , and his thirty two Kings , who came to help him , fled before the face of seven thousand of Israel , as there you may read .

7. Information . This may inform us , 7 Information What ingagements of duty and obedience do lye upon such a People , for whom God shall do wonders .

1 What ingagements of Love . Love is the Loadstone to beget Love . And God having exprest his love to us , how should this ingage us to love him again .

2. What ingagements of thankfulness , Psal. 111.4 . Hee hath done his wonderfull works to be remembred . As if hee had said . This is the end , I did these wondrous works for , that you should remember them . If you would not have remembred them , I would not have done them .

It is the speech of Seneca . This is the rule of good turns , Haec est lex beneficiorum . that the giver must soon forget hee gave : but the receiver must never forget , he hath received .

Indeed God hath done wonders for this Nation ; many wonders , wherein hee hath exprest his Wisdome , his Power , his mercy , his Justice ; And yet God hath forgotten he hath given ; he goes on as freely in mercy , as if every mercy were the first mercy he hath bestowed .

But have not we forgotten that we have received ? if so , God will Remember , that he hath given .

God doth remember hee hath given , when his People forget they have received . As you see hee did to David : I have done this and this , and if that had been too little ; I would have given thee such and such things more : so upbraiding him with his forgetfullnesse .

If you would not have God remember against you , what he hath given : do you then remember what you have received from God . This will quicken you to thankfulness .

8 Information 8. Information . If God do wonders for his Church ; then let this discover unto us , What ground , and what incouragement there is for us at this time , 1. To trust in God . 2. To pray to him . 3. To hope in him . 4. To wait upon him , that he would do wonders for us . You have incouragements ,

1 From the experience of God : he hath done wonders , read the 78. Psalm , and the 9th of Nehemiah ; and you shall see a little Chronicle of the great Wonders , which God hath done for his Church and People . And this is a mighty incouragement , the experience of what God hath done for his People heretofore .

As wee may say of the Experience of Gods Judgements on the wicked . Lege exemplum , ne exemplum fias : read the example , lest thou thy self bee made an Example : read the example of Sodom , of Pharaoh , of Jerusalem . All these were set up , to deter you from their sins : As the judgements of God upon the wicked men , are set down to deter us from sin : so the mercyes and deliverances of the Church are recorded , To incourage us to beleeve , to trust in him , in the like difficulties .

Can our condition bee sadder than Israels was at the Red-sea ? than Davids was ? than Jehoshaphats ? than the Churches in Hamans time ? And God did then deliver them , that wee might be Incouraged to trust in him , in the like straits and difficulties .

And as wee have incouragement from the experience of Gods wonderfull deliverance of others : so we have incouragement from the wonderful deliverance of our selves .

Revolve in your thoughts those great deliverances in Eighty-Eight , in the Powder-Treason : and that late deliverance which swallows up all the rest : when the Heavens were black , the Clouds were gathered , and threatned to come down in a storm of bloud : when two Armies were in the field , and ready to make our Land an Aceldema , a field of bloud ; yet how wonderfully God did then step in , to compose the differences , and to settle a peace , when there was nothing but expectations of war and ruine ?

This our God hath done , and besides this many fresh and later experiences of his goodnesse : All which should now come in to incourage us to beleeve , and trust in the same God , to do great things for us .

Indeed , wee ought to trust God , though wee had never tryed him ; though wee had never experience from him . But when hee helps our Faith , by former experiences ; this should strengthen our confidence , and make us to go unto God , as to a tryed friend .

Were wee but well read in the story of our lives , wee might have a Bible of our own , drawn out of the experiences of Gods dealings with our selves ; and wee should bee able to say in any difficulty and distresse ; I dare trust God in this difficulty ; I dare venture on him in this present distresse . I have tryed him , and have found him true , hee never failed mee . And because hee hath been my help , therefore under the shadow of his wings will I rejoyce ; as saith the Prophet .

2. A second incouragement is , From the Power of God . 2. Incouragement . Hee can do wonders . Hee not only hath , but hee can do wonders still . — The Arm of the Lord is not shortned , that hee cannot save . What hee hath done , hee can do . Hee is still as wise , as powerful , as faithful , as merciful as ever hee was . There is no shadow of change in him . There is nothing above his skill , nor above his power ; if not above your Faith to beleeve .

It is our sin only , which hinders the current of Mercy , that stops the stream of Mercy : our unbeleef , our neglect of duty , our unthankfulness , our pride , &c. Let us remove these , and Mercy comes amain . You have a full place for it , Judg. 10.10 , 11 , 12 , 13 , 14 , 15 , 16 , &c. You see there , that God had oftentimes delivered them ; hee had wrought many wonders for them , as hee tells them there . And they were now again in a new distresse , and therefore cry to God . But God tells them they had walked unworthy of former deliverances , and therefore hee would deliver them no more ; whereupon they go and confesse their sins before God , they humble themselves , and reform their evil wayes . And ( saith the Text ) His soul was then grieved for the misery of Israel . — God delivers them .

Well . this may bee our condition . God hath wrought many deliverances for us : wee are now in new straits ; but wee have walked unworthy , and our sins may stand as an obstacle to hinder Gods proceedings of mercy . Let us now then humble our selves , and reform , and God will bee grieved for our misery , as hee was for theirs .

3 A third incouragement that wee have to these duties , is , from the consideration of Gods love to his Church , and many precious ingagements to them in promises . The Church is dear to him ; wee are his Spouse , his Members , such as hee dyed for , &c.

Wee are his , 1. By Choice . 2. By Purchase . 3. By Gift . 4. By Covenant .

And being his , hee will do great things for us also .

Gods love to his Church is that , into which wee may resolve all the mercies hee doth for his Church ; and is the only ground of our Faith and hope , to expect mercies from him . It is the Sea , the spring . Well then , having so strong incouragements to these duties , I would now have spent a little time to have pressed these duties on you ; but I forbear .

9 Information . 9. Information . This may inform us , what is the reason that God suffers wicked men to conceive , and to hatch mischief against the Church : Nay , and to bring up their designes to ripeness , that they are ready for execution : why God doth not disturb them all their way . Here is the Reason . Because hee can do wonders . Though hee let them go on , yet they can never get the advantage of God , nor can they make it past Gods help . It is but shewing a wonder at last , and all is dasht .

Men , when they see an adversary , whom they can easily Master , when they please , they will let them go on , counsel , advise , lay their heads and power together , and seem to take no notice of them . They know , the further they let them go , the fuller and compleater will bee their overthrow at last .

So doth God here . Hee suffers wicked men to go on , but is , because hee knoweth hee can overtake them , though they think they have got the start , before they come to the goal , or get the prize .

When men see , there would bee some hazard at last , when they had brought their design to ripeness , or did fear , that the adversary would bee too strong for them : then they will labour to hinder the beginnings and gatherings ; they will indeavour to crush the birth of their counsels , or they will set themselves against their power , as soon as they can . And this is the wisest way among men .

But now God , hee can let them go on ; hee can let them bring their designes to ripenesse ; they can never swell so big , as to bee too great for his power to conquer them ; can never make their design so strong , as to non-plus his wisdome , and skill to help .

And therefore hee will let them go on , because hee can dash them in their Man-hood , as well as in their infancy , in their strength , as well as in their weaknesse . It is but shewing a wonder , and all is done .

And this was the Reason why God suffered the five Kings of Canaan to lay all their strength together , that they might bee able to do that joyntly , which they were never able to do singly . Yet it is said , — The Lord hardened their hearts to joyn together , to come against Israel . Though they thought by this means to overthrow Israel : yet Gods end was to make the quicker dispatch , the fuller overthrow of them .

And therefore hee let Pharaoh also to go on ; did not stop him in his preparations , nor hinder him in his setting forth , but let him follow them to the utmost . God knew hee could have him at the last ; hee could shew a wonder , and break all in peeces .

The like of Haman . God could , if hee would , have dasht his bloody counsel in the beginning ; hee could have set the King against it . But hee lets him go on , and bring his design to ripenesse ; and then declares a wonder , and ruines him and his counsel too .

And this is the reason why God suffers wicked men to go on , gather themselves together , bring their designs to the utmost : Because hee can break them in the end , as well as in the beginning . It is but doing a wonder at last , which is familiar with God ; and all is broken in peeces . And therefore Melancthon saith , Non est judicandum de operibus dei ante quartum actum .

2. Use .

Let it bee an Use of cautional Advise to wicked men . 2 Use is for Caution to the wicked . Let them beware of designing or attempting any thing against the Church and People of God , seeing they have such a one on their side , as can , and will do Wonders for the relieving of them .

It was a truth , which Zerish Hamans wife told him , Esther 6.17 . — If Mordecai bee of the seed of the Jews , before whom thou hast begun to fall ; thou shalt not prevail against him , but shalt surely fall before him . It seems it was a known truth of those dayes , even among Heathens , that there should bee no power , nor counsel against the Church of God . God would do wonders for them .

Gods people are dear to God ; they are all the riches hee hath in the World : Hee calls them so : His Inheritance , his Portion , his Jewels , his Treasure . Hee hath a great deal of lumber in the world besides : but these are his Jewels only ; and it cost him dear to make them Jewels . It was no lesser than the price of his own blood . As the Apostle saith — You were not redeemed with silver and gold , but with the precious blood of Christ , 1 Pet. 1.19 . Gods people are all the Income Christ had for his blood and sufferings : all that Christ desired : all that God promised , and all he enjoys . As you see , Isa. 53.11 , 12. Hee shall see of the travel of his Soul and shall be satisfied , &c.

And do you think then , that God will not preserve his People ? yes certainly , and will not stand to do wonders to preserve them . Assure your selves , God will never desert his cause , his Church , his People ; when things are brought up to their ripenesse , that God is , as it were , drawn out to discover to the world , in what cause hee will stand , for what persons hee will fight : Then he will declare it to the comfort of his Saints , and to the cost of all those , who are enemies to the Church of God .

God hath promised , That hee will never leave us , nor forsake us : Hee hath said — Hee will bee with us , as hee was with Joseph , in Prison . And that not onely as a Spectator but as an Actor : not as one to look on , and take notice onely : but as one to relieve and help us . His power shall bee with us , his Wisdome with us , &c.

And as hee is with his Church : so is hee against the Enemies of it . His Power is against them , before whom All the Nations of the Earth are but as the drop of a bucket : And his wisdome against them ; his justice and truth against them . And Woe bee to them whom God is against . Thou maiest stand out against the power of men : but not of God , if he once prove thine enemy .

Hee hath a rod of Iron , a Scepter of power , an arm of strength to crush in peeces all his adversaries . And therefore as Pilates Wife said to her Husband : — Have nothing to do with that just man : so I say to you , Have nothing to do , by way of offence , against the Church , and People of God ; you will but ruine your selves , in seeking their ruine . Gods Church is both too heavy , and too hot for you ; see them both , Zach. 12.3 . There God saith of his Church , That hee would make it a burthensome stone : who ever lifteth at it , shall bee crusht in peeces , though all the Nations of the world be gathered together against her , yet all will be to no purpose .

For God will make his Church a burdensome stone , that whosoever lifteth at her shall be crushed in peeces . Hee doth not say , whoever lifeth it up , for that cannot bee ; but , whoever lifteth at it , whoever seeks to hurt it , shall crush themselves . Their very attempt shall bee their destruction .

Haman lifted so long at this stone , that it fell on him at last , and crushed him to peeces .

Pharaoh followed the Children of Israel so long , that there was no return at the last : he was buried in the waters .

Julian attempted evil against the Church so long , till at last God from heaven struck him , slew him . The Church , God makes too heavy for his enemies , and too hot too . As you see in the 6. verse of that 12th Chapter of Zach. In that day will I make the Governors of Judah , like an hearth of fire among the wood , and like a torch of fire in a sheaf : and they shall devour all the people round about .

All the encounters of wicked men against the Church , is but like a sheaf of straw encountring with a torch of fire , that burns themselves .

Whiles the iron is in its own nature you may handle it , and deal with it : but if once the nature of Fire be put to it , then ware your fingers , if you prove so bold and hardy as to touch it .

Wee say , He that shoots in a peece overcharged strikes down himself , not that hee aimed at . There was never man , who levelled peece against the Church , but hee shoots in a peece overcharged , and shall be sure at last to be struck down with its own recoil .

They shall but lay snares , to take themselves ; dig graves to bury themselves in , make rods for their own backs , and pave a way for their own destruction at last , Isa. 54.15 , 16 , 17. Behold , the enemy shall gather himself , but without mee : whosoever shall gather himself in thee against thee , shall fall . Behold , I have created the Smith , that bloweth the coals in the fire , and him that bringeth forth an instrument for his work , and I have created the destroyer to destroy . No weapon made against thee shall prosper : every tongue that shall rise against thee in judgement , shalt thou condemn . This is the heritage of the Lords servants , &c.

God will work wonders for the deliverance of his Church ; and for the destruction of the wicked at last . Let this bee for caution therefore to the wicked persecutors .

3. Use .

Let this bee for incouragement of Gods People , 3 Use of Incouragement to the People of God . in these Times of danger and trouble . Though our condition bee very sad at this time , Our enemies strong , we weak ; they full of rage and bitterness against us : yet there is no cause of fears , nor of discouragement .

1 There is no cause of fear , seeing wee have a God on our side , and such a God , as is able to do wonders for us . You may set God against all the strength , and provisions of the Arm of flesh .

Thus you see David did , Psal. 20.7 . Some trust in Charriots and some in Horses : but we will remember the name of the Lord our God . He set God against all .

Alas ! what are Castles and Forts ? what are multitudes of men ? what are riches ? what is Provision of horse ? the Psalmist tells you , Psal. 33 17. A Horse is but a vain thing to save a man , Isa. 31.3 . Their Horses are flesh , and not Spirit . — Prov. 21.31 . The Horse is prepared against the day of battel : but safety is of the Lord .

All this , and whatever an adversary may have to glory in , is but an arm of flesh : but you have a God , and a God that can do wonders for you . I will boast in God ( saith the Prophet ) all the day long .

Give not way then to sinkings of Spirit : you have no cause of fears , if you look above , as well as below : if you converse with Heaven as well as with Earth . Indeed , if wee look below , God for the relief of ( the weaknesse of our Faith ) hath stirred up the hearts of our worthys and People to afford so willing a concurrence in the service of the King and Kingdome at this time . But this is not our strength . Look above , and you have a God , who can , who will do wonders for you .

Fear is utterly unbeseeming 1 A Christian , who is the souldier of Christ . 2 Religion , which is the Cause of Christ .

1 It is unbefitting a Christian . For the Righteous should be bold as a Lyon . Let the sinners in Zion be afraid : not you , who have so great a God as can do wonders for you .

Luthers spirit doth well befit a Christian ( especially in these days ) who , when hee was disswaded from going to Wormes ; ( about some extraordinary businesse of the Church ) because of some Plots laid against him , he makes reply — Vocatus ingrediar , etsi scirem tot esse Diabolos Wormatiae , quot sunt tegulae in aedium tectis . I am called to it , and though every tile in the City were a devil , I would go . This was Resolution and courage befitting a Christian , who is a souldier of Christ . And

2 Fear is unbeseeming Religion ; which is the cause of Christ . A good cause should have a good courage . It was the speech of Luther to Melancthon , who was an holy , though a fearful man , when Melancthon had discovered his fears to him . — If our cause be not good , let us desist , and leave it . If it bee good ; let us go on couragiously : Christs cause , and a Cowards heart are ill coupled together .

Gods People are too apt to this : And therefore doth Christ steel the heart of his Disciples against it . — Fear not little flock . Though a little flock : yet there is no cause to fear , having so strong a Shepheard . — And , fear not worm Jacob ; though a worm and weak , apt to bee trod upon : yet fear not . Isa. 41.13 , 14. — I will help thee , saith the Lord , thy Redeemer ; the holy-one of Israel . — And , Who art thou , that are afraid of a man , that shall dye , and forgets the Lord , thy maker ? Arguing , if they had not forgotten God , they would not have feared man .

What though they bee carried on with all head-strong violence , to seek our ruine ? what though their purposes be cruel ? God can ,

1 Calm them , still them , as hee did the Sea . Peace and bee still ; as he did Esau , when he came against Jacob.

2 Stop them in their way . Hee , that Sets bounds to the Sea , and saith hitherto shalt thou come , and here shalt thou stop thy proud waves : can set them at a full stand .

So you see hee did Senacherib . — I will put my bridle into his lips , and my hook into his nose . And I will bring thee back the same way thou camest , &c. 2 King . 19.23 .

3. Hee can turn them , and change their hearts : as hee did Pauls , when hee went out breathing threatnings , and slaughter against the Church of Christ , Act. 9.

4. Hee can over-turn them , over-power them , even wherein they deal proudly he will be above them , Exod. 18.11 . bring down the noise of strangers , as the heat in a dry place , even the heat with the shadow of a cloud , &c. Isay 25.5 .

2 As there is no cause of fear , so there is much lesse any cause of discouragement , in these days of evil , God can do wonders .

You shall never know what God can do , nor what God will do , till you stand in need : God loves to appear in time of extremity ; he loves to put forth himself in desperate cases .

As the shipmans star never appears , but before death : so Gods Power never discovers it self , till a dissolution and death of secondary means .

When wee have the sentence of death passed upon us , in respect of created helps and means : then is Gods time , to step in , to recover and relieve us .

You see this in the Apostle , 2 Cor. 1.9 . We received the sentence of death in our selves , that we might not trust in our selves , but in God , who raiseth the dead .

Wee should not know , what God can do , if it did not appear , what man cannot do ; we should not know the power of God , if we did not see the weaknesse of man .

It was Bernards rapture upon the meditation of Adams sin . — Foelix culpa ! quae talem meruit redemptorem ! Happy fault ! which occasioned us such a Redeemer ! I may better say . Happy necessity ! which occasioned the reliefs , of such a God , which ingageth God to help us , and relieve us .

Were it not for the greatnesse of our misery , wee should not have experiences of Gods mercy . And how many would say , I would not lose the Experiences of Gods goodnesse , in such a sad condition I was in , for a thousand worlds ? I would rather go through a thousand such sad conditions , than want one of those experiences of his mercy in it .

At these times you shall have Experience of Gods Power , wisdome , mercy , faithfulness , more than all your life . All which are drawn out to help in need .

As I never knew confident strength to prosper , so I never read of trusting weaknesse to miscarry . If you peruse the word , you shall often read , that Gods people have miscarryed in the strength of means , but never read , they miscarried in weaknesse . And the Reason is , because they trusted God in the one , and were self-confident in the other .

This is our spirit , when means are weak and wanting , then wee flye to God ; but when means are strong to bring purposes to passe , wee are apt to rest upon them .

You see it was so with Asa : Once hee was weak , and then hee trusted : another time hee was strong , and then hee was self confident . And the issue in the one , was , — hee prospered ; in the other — hee miscarried . Weak means were successful , because the strong God was in them ; his Faith brought God into them : and strong means were unfruitful , because hee made God of them , hee trusted in them .

As God thinks himself neglected , when wee will not trust in him , in the presence of means : so hee thinks his power disparaged , when wee will not trust in him , in the absence of means . Not to trust in God in strength of means , is to neglect God . Not to trust in him in weaknesse of means , is to limit God .

God loves then to appear , when none else will , when none else can . It was the Argument which David had , Psal. 22.11 . — Bee not far from mee , for trouble is near ; for there is none to help . This was that whereby hee would ingage God to help : because there was none else to help him .

As it was said of the Redemption of the Church from sin : so it may bee said of her deliverance from trouble . — When hee looks about , and sees no man , then his right hand shall bring salvation . Hee will do a wonder to save you .

Though there bee Mountains of Oppositions in the way , yet hee can incounter with them ; and there are four wayes God deals with Mountains , with strong Oppositions .

1. Hee either melts the Mountains , hee dissolves them as water , Isa. 64.3 . — When thou didst terrible things , which wee looked not for ; thou cam'st down , and the Mountains melted at thy presence . — In the former verse , they trembled at his presence ; hee unhearted them , took away their courage : and here they flowed down at his presence . Not flowed up ; or grew stronger : but flowed down , were melted and dissolved at his presence ; hee took away their strength . Or

2. Hee layes them into plains . That is , Hee makes those Mountains , which were before unpassable for greatness , now to bee no Opposition at all , in the wayes of his people : Hee levels and laies even the hearts of the enemies , that they shall not bee any hinderance to the passage of his people . And thus , Zach. 4.7 . — Who art thou , O great Mountain , before Zerubbabel ? thou shalt bee a plain . Or

3. Hee thrasheth the Mountains : Hee destroyes those , who stand to oppose Gods Church and People . So you have it , Isa. 41.14 , 15. — Fear not , thou Worm Jacob ; I will help thee , saith the Lord thy Redeemer . Why , how will hee help ? — Behold , I will make thee a sharp Iron instrument with teeth ; and thou shalt thrash the Mountains , and beat them small , and make the Hills a● chaff ; and the wind shall carry them away , and the whirlewind shall scatter them : And thou shalt rejoyce in the Lord , and glory in the holy one of Israel . — Pharaoh was such a Mountain , and such an one was Senacherib ; but hee thrashed them both .

4. Hee passeth over them . Hee steps over the head of all Oppositions , which are in the way to the deliverance of his Church , Cant. 2.8 . Christ is there described to — come leaping over the Mountains , and skipping over the Hills . And as hee did , when hee came to deliver his People from sin , so hee doth often , when hee comes to redeem his Church from trouble , — Hee comes skipping over the Mountains , passeth over the head of all opposition , when hee comes to deliver them .

And therefore trouble not your selves for the greatnesse of Opposition : Though there should bee never so many Mountains of Opposition , yet God can melt them , or hee can level them , or thrash them , or skip over them . And one way or other God will do , for the deliverance of his Church .

Wee look and pray for this last . That God would overlook all Oppositions , and come and help us .

4. Use .

Is God able to do wonders for his people ? 4. Use . To teach then if wee have been a people , whom God hath wrought wonders for : such things as none but God alone could work : as indeed hee hath : let us hereby bee taught three lessons .

1. Of Thankfulness . 2. Of Obedience . 3. Of Dependence .

1. Here is a lesson of thankfulness to bee learned . Wee , 1. Thankfulness . even wee stand before God this day , the subjects of abundance of mercies . Many mercies God hath bestowed on us , and long continued to us : Many evils hee hath kept from us , and many evils hee hath freed us from . Wee stand before God this day , the brands of many glorious deliverances , which God hath wrought for us . Wee have received more mercy , and have had experience of more goodnesse , preventing , delivering mercy , within these three years , than others have had in three Generations .

God hath discovered the wonders of his wisdome , the wonders of his power , the wonders of his mercy and love , in many a glorious deliverance , which hee hath wrought for us . And how ought wee to bee carryed out with praises under the injoyments of so many mercies ? how should our souls , being warmed with the sense and consideration of these mercies , burst forth into a flame of praises to God ?

But alas ! It is with us , as with the Children of Israel . Wee are very solicitous wanters , but wee are forgetful injoyers . And that which should bee a means of drawing us nearer to God , is a means of further distance from him .

I must tell you , that your unthankfulness under all these receits of mercy , is a great and a provoking sin , and might justly make a stop of mercy now .

1. It is an inhumane sin , against the very principles of Humanity . A beastly sin ; nay , worse ; for the Oxe knows his owner , and the Asse his Masters crib . It s a devilish sin .

2. It is a sinning sin : a productive sin ; a womb of sin : it brings forth many more sins .

3. It is the abuse of a good God . Who can least of all indure to bee abused in his mercies .

4. It is the grave of Mercy . Where all Gods mercies are buryed and lost ; a very land of forgetfulnesse .

5. It is the destruction of mercy , Hos. 2.8 , 9. — Shee knew that I gave her Corne , and Wine , and Oil , and that I multiplyed her silver and gold , &c. Therefore will I return , and take away my Corn in the season thereof , and my Wine in its season , and I will recover my Wool , and my Flax.

That which gives birth to mercy , is Prayer ; and tha which gives breath to mercy is , Thankfulnesse . Mercy is but short breathed , short lived , when men are unthankful : Unthankfulnesse cuts the throat of Mercies . Unthankful persons are never long injoyers of mercies .

2. A lesson of Obedience . 2. Learn a Lesson of Obedience . Let the Mercy of God quicken you to duty . Look upon every mercy as a further ingagement to you to walk more holily and more exactly with God .

As all the spiritual mercies of God , Election , Redemption , Justification , Sanctification , promises of Glorification , were all bestowed as ingagements to Obedience : So all the temporal mercies also , 1 Sam. 12.24 . Therefore fear the Lord , and serve him in truth , with all your hearts , and consider what great things hee hath done for you .

When mercies are spurs to duties , when mercies make the least addition to graces , God is well pleased with the bestowing of mercy ; and where God sees such ground , hee delights to sow the seed of mercy .

3. A lesson of Dependence . 3. Learn a lesson of Dependence upon God . It is a shame that wee should bee afresh to seek in every new difficulty . It was that which God blamed the Children of ●srael for : That notwithstanding the great and wonderful works , hee had done in their sight and eyes ; yet they did distrust him , all was not enough to work up their hearts to beleeve God , and trust in him . And David blames them for the same , Psal. 78.19 , 20. — They spake against God ; can God furnish a Table in the wilderness ? Indeed hee smote the Rock , that the waters gushed out , and the streams overflowed : But — can hee give bread also ? Can hee provide flesh for his people ? One would think this a senselesse reasoning . But Unbeleef is a senselesse sin . One would think that they did sufficiently answer themselves . That what went before , had been answer sufficient to what followed after . The same power was required for the doing of the one , that was for the other ; and when they had seen the power of God to work the greater , 't was strange they should doubt of the lesse , but here is the basenesse of our spirit ; Though God have given us never so many experiences : yet wee are still to seek in every new act of dependence on him . And without further grace wee cannot do it .

Wee think , when wee are in straits and difficulties , if God would but help us through this strait , if hee would but relieve us in this difficulty ; wee should never distrust God , whilst wee lived ; wee should depend on him in the saddest conditions , whiles wee have a being .

But these are but our present thoughts , and without future assistances and supplies , wee are as far to seek in another , as wee were in the first .

Well , My Brethren : God hath wrought many great things for us : every one of them should bee a Life-mercy , a standing-mercy , a mercy to bee set up to incourage us to depend on him for ever : Mercies , that wee should live on in straits , and feed upon in difficulties ; mercies that should bee for store to feed upon for a long time .

You have an expression , Psal. 74.14 . — Thou brakest the head of the Leviathan in peeces , and gavest him to bee meat to thy people in the Wilderness . — By Leviathan is meant Pharaoh : and God gave him to bee meat to his people in the wildernesse . That is , Hee wrought that deliverance for them , before they entred into the wildernesse , that this might bee meat for them to feed upon , and strengthen their Faith in dependence upon God in the wildernesse , where they were put to it , by so many difficulties . This mercy was to bee a standing-dish , not for a meal only , but for store : meat laid in to feed on , to strengthen their dependence .

Faith is called Feeding , John 6. And the experience of Gods goodnesse is Pabulum Fidei : the meat of Faith . That mercy is never well digested , that is not fed upon . Hee that doth not feed upon a mercy , gets no nourishment by a mercy , no good . You take the Name of God in vain ( that is , his works , his experiences , which are part of his Name ) you take them in vain : All this is but food cast away upon you , if thereby you are not strengthned for the Fuller dependence upon God .

And now my brethren , wee have had many Glorious experiences of Gods goodness to us : and all these are meat to feed upon . You are now in new straits and difficulties : bring out your standing-dishes , the former mercyes and experiences to feed upon ; to refresh your Faith , to inable you to depend upon God afresh .

Hee that is not a good Treasurer , a good Storer of mercys , hee is never out of straits ; hee is still to seek in every difficulty , and gone in every new strait : whereas hee who laies up Experiences , and can make use of them , feed upon them ; hee shall be inabled thereby to depend upon God in any strait and difficulty whatsoever .

Thus you see David — God delivered me out of the Paw of the Lyon , and out of the paw of the Bear : and hee will deliver mee out of the hand of this Philistim . David feeds on the Lyon — And , — because he hath been my helper , therefore under the shadow of his wings will I rejoyce .

Now , in the passing of this duty of dependence upon you , I find two things to bee great enemies to it , which be you aware of .

1. Beware of Obliterating the Notions of God . 2. Beware of burying the remembrance of his works .

1. Beware of Obliterating the Notions of God . Had Moses seen God , and had the same Notions and apprehensions of God at the Rock , that he had at the Red sea , which was a far greater difficulty , then to fetch water out of the rock : he could have trusted in God for that , as well as for the former . But those thoughts and conceptions of God , were , for the present darkened , and over-shadowed with Passion ; and therefore hee could not trust God then .

So , if David had had the same apprehensions of God , when he counterfeited himself Mad , for fear of Abimelech , the King of Gath ; or when he was pursued by Saul , and burst forth into these words : — I shall one day perish by the hand of Saul ; which he had at other times , as when he saith , Ps. 27.1 , 2 , 3. — The Lord is my light , and my salvation , whom shall I fear ? the Lord is the strength of my life : of whom shall I be afraid ? when the wicked mine enemies , and my foes came upon me , to eat up my flesh , they stumbled and fell . Though an host pitched against mee , my heart should not bee afraid : though war bee raised against mee , In this will I be confident . Or when hee saith , to Saul concerning Goliah . God , that delivered mee out of the Paw of the Lyon , &c. hee will deliver mee from this uncircumcised Philistim . Or when hee saith , — God is our hope and strength , a help in trouble ready to bee found : therefore will not wee fear , though the Earth bee moved , though the mountains bee hurled into the depth of the Sea : Hee would not have so fainted in these like , or lesse exigences .

So , had Abraham had the same apprehensions of God , when hee feigned his wife to bee his Sister , which hee had , when God made him the Promise of a Sonne ; or when hee went to sacrifice his Son : hee could have trusted and depended on God in this c●se as well as in the former : this difficulty being far short of the other .

So , did Gods people see God at all times , as they do at some times , they would then be able to depend on God , and trust in him , in any cases though never so difficult : but if they lose the apprehensions and conceptions of God ; and suffer Passion and fear , to raise up a cloud to overshadow and darken their understandings ; they shall never bee able to beleeve and depend upon God in any difficulty : and therefore first hold up the Notions of God , of his power , wisdom , mercy , and the like .

2 Beware of burying the remembrance of his former works , Psal. 78.6 , 7. They were commanded to tell the wondrous works of God to their children , that the generations to come might set their hope in God , and not forget the works of God . Intimating that the best way to keep up their hope and dependance on God , was to hold up the remembrance of what hee had done . Hee , that forgets the one , will not be able to do the other .

And therefore you see it set down as a reason of the Disciples distrust . — Their hearts were hardned . They forgat the miracles of the Loaves . Mark . 6.52 . Intimating , that it they had remembred that , they had not now been to seek in this present difficulty .

And indeed the want of the remembrance of former mercies doth cause us to distrust , and hinders us in our dependence on God for present and future straits : whereas on the contrary ; holding up the remembrance of former , will inable us to hold out in present and future distresses .

You cannot think his arm is shortned : you cannot think God cannot : nor can you think God will not : that he hath helped before , and will help no more : for mercy is tyed to the Church by covenant .

Wicked men may injoy a mercy to day : but they can have no assurance to have another to morrow : because mercy is not tied to them by Promise , or by Covenant . But now mercy is tyed to the Church by Covenant , by Promise . Hee hath tyed his mercy to us by his Truth . Psal. 25. — All his ways are mercy and truth , not only mercy , but truth .

All God doth is but Performance of Promises ; wee hold his mercy by Tenor of truth , and may challenge mercy by vertue of his truth . And therefore David could say , Psal. 23.6 . — surely mercy and goodness shall follow mee all the days of my life .

Wicked men cannot , but the Saints may say , Mercy shall follow mee all the days of my life . Not in this , or that particular , but in every passage of Providence , as the water followed the children of Israel , the rock followed them , 1 Cor. 10.4 . from one station to another , as long as they wandred in that dry and thirsty wilderness .

5. Use .

Doth God do wonders for his Church ? Then it is good being on the Churches side . They have a God with them , that can do wonders for them ; what though our enemys have skill , power , strength , and multitude ; yet we have a God , who is stronger , than the strongest , wiser then the wisest ; who can over-power , and overplot our enemys ; who alone can do wonders for us .

As Plutarch said of the Scythians , that though they had no musick , nor vines : yet they had Gods among them . So whatever is wanting to a people , if they have God with them , there is a plentifull supply of all . You may set God against all , and hee can weigh down all advantages .

When Charls the Fift , Emperor of Germany , sent his Herald with challenge again Francis the First , King of France ; Hee commanded the Herald to proclaim him with all his Titles . Styling him . — Emperor of Germany , King of Castile , King of Aragon , of Naples , and of Scicile .

Francis commanded his Herald to proclaim as often King of France ; as the other had titles of honor by all his Countries . Implying , that France alone was more worth , than all the Countrys , the other had .

So , when our adversaries do glory in their strength , in their skill , in their power , and multitudes : let us oppose God against them , whom they oppose ; and there is enough to weigh down what ever advantage the arm of flesh can have against us ; we have a God with us , whiles wee are with him , with his cause , with his truth : And hee can do wonders for us .

6. Use .

Doth God do wonders for his Church ? Then let us fall down and adore this God , who can do wonders for us . — Who would not fear thee O King of Nations ! saith the Prophet , Jer. 10.7 .

It was the speech of an Heathen King , when hee had seen the Wonders that God had done : — Let all men fear and tremble before the God of Daniel , Dan. 6.26 .

When Christ had done that great wonder in calming the rage of the sea ; the Text tels us , — They all fell down at the feet of Jesus , and worshipped him . Gods wonders for us , call out for our Worship of him .

Fall down then , at the feet of this God , and Worship him .

Fall down at the feet of his Power , and dread it .

Fall down at the feet of his Mercy , and adore it .

Fall down at the feet of his Wisdome , and admire it .

Admiration is sutable to Wonders .

It is said — Hee shall bee admired in his Saints . When wicked men tremble , do you fall down and admire , and blesse that God , adore that God , who alone doth wonders .

7. Use .

Doth God do wonders for his Church ? 7 Use . and are wee now in a sad condition ? A people that shall bee made a wonder , unlesse God do a wonder for us ? Oh! then let us carry our selves in such a deportment and demeanour , as is sutable to such , who are expectants that God should do wonders for us . Oh! that wee could put our selves in a posture fit for mercy and deliverance ! — Seeing you look for a new Heaven , and a new Earth , wherein dwelleth Righteousness ( saith the Apostle ) what manner of persons ought you to bee ? So , seeing you look , you expect that God should do wonders for you : Oh! What manner of persons ought you to bee in Holiness of Life ! how holy , how humble , how spiritual ought you to bee in all manner of conversation ! Oh! take heed of sinning in the face of mercy , in the face of deliverance . Lye not , swear not , &c. It was a sad aggravation of Israels sin : They provoked God at the Red-Sea , even at the Red-Sea ; it is doubled , to put a greater Emphasis on it , Psal. 106.7 .

It is nothing but our sins , which hinders the current and stream of Mercy : if these were removed , mercy would come amain ▪ Whereas on the contrary , sin will not only make our ▪ but even the good purposes of God to become abortive to us .

You see it in Jer. 18.9 , 10. At what time I shall speak concerning a Nation , or a Kingdome , to build and to plant it : If it do evil in my sight , that it obey not my voice : Then I will repent of the good wherewith I said , I would benefit them .

Many buds , and many blossoms of future deliverance have appeared . Oh! it were a sad thing if our sins should blast all these , and rob us of the fruit of our hopes , of our prayers and tears . Our sins put obstructions to all Gods proceedings of Mercy .

And therefore you see , when the Temple was to bee built , and great things were to bee done for them : The Prophet , by way of necessary preparation , exhorts the people to repentance , to cast away their sins , Hag. 1.6 . knowing this , that though God had begun , yet if they continued their sins , they would quickly make a stop of Gods mercy ; God would soon repent of his mercy to them .

God had brought Israel out of Egypt , and brought them near Canaan ; yet their sins comming betwixt them and Canaan , turned them back again into the Wildernesse , and there they walk in a Round forty years , before they could finde admission into Canaan .

God is gone out before us , triumphing in the greatnesse of his strength ; preparing a way , hewing down difficulties , levelling mountains , turning all our oppositions into good . But if you do not leave your sins , you will make God quickly to leave you , so to work your own confusion .

Well then . You are all expectants of Mercy ; let every one of you labour to put himself into a posture fit to receive mercy : Let every one walk and demean himself , as such as looks for great things from God : And then that God that hath begun , will assuredly make an end : Hee that hath laid the foundation , and is laying stone after stone upon it every day , will not desist till the building bee perfected .

8 Use . 8 , Use .

Is it so , that God doth wonders for his Church ? then learn ,

1. To trust in God . You see , Hee is a God doing wonders . And ( as Christ said , Learn 1 To trust in God . Mark . 9.23 . ) If thou canst but beleeve : All things are possible to him that beleeveth : Wonders are possible .

There is nothing too hard for God to do ; if there bee nothing too hard for you to beleeve . There is nothing difficult , but to beleeve : Hee that hath conquered and overcome his own unbeleef , hath done all . All things are possible to the Beleever . Do not you stick at beleeving , and God will not stick at doing wonders for you , Heb. 11.33 , 34. By Faith they subdued Kingdomes , stopped the mouthes of Lions , quenched the violence of fire , &c.

As Unbeleef doth imprison Gods power , mercy , and goodnesse ; It is said — Hee could not do much , because of their unbeleef . — And they limited the holy One of Israel .

So Faith sets God at liberty ; sets the power of God at liberty . Nay , it puts on the power and mercy of God . Therefore exercise Faith . The time of our trouble , should bee the time of our trust .

As Mordecai said to Esther : God set her up for such a time as that : So I may say of Faith . God set up Faith for such a time as this .

When means fail , when there is nothing but weaknesse below , when sense and reason are put to it ; then is it Faiths work to come in . And therefore exercise Faith .

Let not any difficulty undermine Faith : Let not any seeming discouragement come between your souls and the promise .

Zach. ● . 6 . Things marvelous to you , are familiar with God , things wonderful to you , are easy to God . You have Bibles . Oh! that you had Faith to make use of them : you would there finde , all things are possible with God ; and therefore nothing impossible to Faith ▪

2. Bee incouraged to Prayer . This is the great work of our times . 2 To pray to God . Faith and Prayer will do wonders . Faith and Prayer have had an hand in most of the wonders that ever were done in the Earth . These will set the great God on doing wonders for us . A Prayer made up of promises , and put up by Faith , will shew wonders in Heaven and in Earth .

You read what wonders Gods people have wrought by Prayer . They have — dryed up the Sea , Exod. 14.21 . — brought fire from Heaven , 2 King . 1.10 . — Caused the Sun to stand still , Josh. 10.13 . — Vanquisht the enemy , Exod. 17.12 . Praying-Moses did more than fighting-Joshua .

The day would fail to tell you of all .

See what wonders followed upon Davids Prayer , Psal. 18.6 . — In my distress I called upon the Lord , I cryed to my God ; hee heard my voice out of his Temple , my cry came unto his ears . — See what followes , vers. 7 , 8 , 13.14 ▪ — Then the Earth shook and trembled : The Lord thundred in the Heavens , and the highest gave his voice . Hailstones , and coals of fire . Hee sent out his arrows , and scattered them , hee shot out his lightenings , and discomfitted them .

And an excellent place you have , Isa. 54.15 . — When the enemy shall come in like a flood , the Spirit of the Lord shall lift up a standard against him . — That is , shall both defend from his violence , and put him to flight . And it is an observable phrase : The Spirit of the Lord shall lift up a standard . That is , saith one , The Spirit of Prayer is lift up .

When trouble and evil are threatned , the enemie comes like a flood irresistably ; then the Spirit of the Lord stirring up Prayer in his peoples hearts , shall lift up a standard against them ; bee your defence , and chase them away .

When God doth intend to bestow great things on his People ; first hee gives them the Spirit of Prayer , the Harbinger and Forerunner of mercy , Jer. 3.19 . — But I said , How shall I put thee among the Children , and give thee a pleasant land ? As if hee had said . I have purposes of mercy to thee : I have thoughts of deliverance . I think to bring thee into thy own land again , and do wonders for thee . But what way shall I go to effect , and bring about this ? — And I said , thou shalt call mee , my Father . As if hee had said . I have now bethought mee of a way . I will poure a spirit of Prayer upon thee , and thou shalt call mee Father , and so I will put thee among my Children .

3. Bee incouraged to hope , as well as to pray . Hope , 3 Incouragement to hope in God . Heb. 6.19 . it is called the anchor of the soul , sure and stedfast ▪ that takes sure hold , and then breaks not , in the greatest tempest ; at such an anchor wee may ride in the most overgrown storm . They say , Clement was cast into the Sea with an anchor fastened to him , and could not drown ; wee shall not in the deepest Waters , if wee bee fastened to this anchor , for God delights in them , who hope in his Mercy , Psal. 147.11 . and whom God delights in , enemies shall not delight over , his mercy shall prevent their utterly undoing-misery . Hope is the Daughter of Faith , therefore when Faith hath brought forth the birth of Prayer , let it bring forth the other Twin also of Hope : And then also

4. To wait on God . 4. Bee incouraged to wait . For as long as we hope we will wait , and no longer ; as long as you expect , and hope your friend will come to you , so long you will stay and wait for him , but give over hoping once , and then you will together give over waiting : Hope hath two acts ; it expects that a Mercy will come , and then it waits till it do come ; as it is confident of Gods goodness and truth , that in his due time hee will shew mercy ; so it is conscious to its own duty , and therefore humbly and patiently waits Gods leisure , till that time come ; and this although many cross Providences , and greatest dangers should come between , yea in the way of thy Judgements . O Lord , have wee waited for thee , saith the Church , Isa. 26.8 . and well they may , seeing by experience they ever finde that the Lord is good unto them that wait for him , to the soul that seeketh him ; Lam. 3.25 .

And then , when you have learned these lessons of trusting in God , praying , hoping , and waiting on him : Then you shall say with the Church , Isa. 25.9 . — Loe , this is our God ; wee have waited for him , and hee will save us . This is the Lord ; wee have waited for him ; wee will rejoyce and bee joyful in his salvation .

There are many glorious wonders which God is now to do , at the latter end of the World for his Church . This time is reserved for a time of Wonders . And who knows but this may bee one of the Wonders which God now doth for his Church at this time ?

Could wee but remove 1. Our Unbeleef . 2. Our Unthankfulness . 3. Our Neglect of Duty . 4. Our Unworthy Walking .

Could wee but 1. Beleeve more Strongly . 2. Pray more Fervently . 3. Live more Holily .

And God would do Wonders for us .

I tell you , the way to ingage God to do Wonders for England , is , 1. To Beleeve more . 2. To Pray more . 3. To Reform more .

1 Would you ingage God to do Wonders for England ? Beleeve . Set Faith on work , and you will work in the bowels of a Promise : nay , in the bowels of God , pitch Faith upon God . Let Faith have her full and perfect work . And there is No Temptation so strong , but Faith will conquer . No Affliction so great , but Faith will master . No Prison so strait , but Faith will open . No Danger so great , but Faith relieves us in . No Misery so unsufferable , but Faith will deliver us out .

Do but beleeve , ( saith Christ ) and thou shalt see the wondrous works of God . As if hee had said : God will do no wonders , John . 6.4 . if you will not beleeve : Indeed God can do wonders , as Christ said ▪ Hee could not do much because of their unbeleef .

Though unbelief take no Power , no Wisdome , from God : For as the Apostle saith — God is faithfull , whether men beleeve or no , So I may say — God is Powerfull , God is mercifull , God ●● Wise , &c. though wee beleeve not : But , though our unbelief do not weaken the Power of God , yet it straitens and limits it . Though it rob God of no mercy , yet it robs us of all . Though he hath mercy , yet hath he none for us .

Well then , that is the first , Beleeve ; You have to deal with a God , and this God is a God of Power , and this God , and this power is yours in Covenant : And , by vertue of that , all for your good . Let Faith now stirre , Mark . 9.23 . If you can but beleeve ; all things are possible : wonders are possible .

To Beleeve is difficult ; but to him , that Beleeveth , nothing is impossible — If you had but faith , as a grain of mustard-seed , say to this mountain bee thou removed hence , and bee cast into the sea , and it shall bee done . Though Faith bee but weak , though but small , A grain , yet if it bee but lively , if a grain of Mustard-seed , Acris , & Fervida : if it have Acrimonie and Vivacity in it , as Mustard-seed hath ; one grain shall bee able to remove a mountain . That is , whatever may bee to the glory of God , and the good of his Church , be it never so difficult : the least Faith , if true Faith , will effect it , and bring it about .

You shall read in Heb. 11.33 . what wonders Faith hath wrought . It hath the same Power , and the same God of power to deal with still .

Incouragements to Faith , I have given you diverse , in the former discourses , from the Power , from the love of God , from all those former experiences , that both ourselves , and generations before have had of Gods goodnesse . As I have shewed at large .

2 Would you ingage God ? pray to him ; wee have had many praying days . They began for Ireland , but may bee continued for England . And oh ! That this day might be more successful than former days !

You that carry Irelands miseries , Englands breaches and distractions in your bosomes , send out armies of Prayers , let your closets , and the Churches bear witnesse of your sense of , and sighs for the miseries .

And resolve to give God no rest , till hee hath established Zion , the joy and praise of the whole earth . Ask and desire largely of God for his Church . God hath a larger heart to give , than you to begge . Hee will suffer no creature to equall him , in his love to his Church . You shall not ask more , than hee is willing to bestow , Eph. 3.20 . Hee is able to do exceeding-abundantly , above all that we are able to ask or think , and Jer. 33.3 . Call unto mee , and I will answer thee , and shew thee mighty things , which thou knowest not .

Well then , let no Difficulty undermine your Faith : no , nor Discouragement put you off from seeking .

Jacob held up to pray ; notwithstanding all his discouragements : Though hee wrestled in the night , though hee was all alone , though God told him , hee would leave him , though hee staid to his losse , and God smote him in his thigh ; yet he held out to wrestle with God .

Hee that would prevail with God , must not onely Pray , but continue in Praying . Jacob prayed all night , David day and night , Jonah three dayes and three nights , Daniel 21 days , and 21 nights , Moses forty days , and forty nights . Though God delay , though God defer , though God deny , yet hold out . Break in upon Gods retireings ; urge God with his own Promises , with his glory , with his name , with his truth , with his worship , &c. All which are more pretious to him than a world .

I have told you , that there shall be nothing Too hard for that People to do , whose hearts and spirits God doth mightily hold up to seek him .

You know what wonders Prayer hath done . It dryed up the Sea , &c. And wee have had experience of the fruit of Prayer more than any . God did never honor Prayer more in any age , than in our Generation . It hath been the great Engine , that hath carried all Gods purposes about . Nothing hath been done without , and nothing hath been done against prayer .

You may revolve in your thoughts , the wonders God hath wrought , within these three , or four years , for this Church , and our neighbouring Nations .

Wee have prayed dead , and prayed alive , breathed life and death by prayer , we have prayed into bonds , and prayed out of bonds , as Peter was .

When sin had drawn the sword , prayer sheathed it again , when sin had overspread us , and covered us with a cloud of bloud , Prayer dispelled and scattered this . To God give the glory .

And you , who have had experience of this before , bee you quickned and incouraged to it again . Be mighty with God , Faith and Prayer will work wonders .

3 Would you ingage God to do wonders for you ? adde a third ingagement , and that is

Reformation . Supplication is nothing without Reformation .

The Arm of the Lord is not shortned , that hee cannot save : 3 Reformation . nor is his ear heavy , that hee cannot hear : but your iniquities have separated between you and your God , and your sins have hid his face from you , that hee will not hear . As if the Prophet had said , God is as powerful , and as merciful as ever hee was : hee is as able to do wonders , and as willing as ever he was .

And the reason , why hee doth them not , is , Because your sinnes do separate betwixt you and your God , your sins rob you of all the good .

You look upward , to see whether God will help .

You look downward , to see whether man can help .

But what is all this , if you do not look inward to find out your sins , and cast them away , which hinder help , you have that the reas●● , Judg. 10.10 , 11 , 12. God had oftentimes delivered them , as hee tells them there , and they were now again in new distresses , and therefore cry to God , But God tells them , they had walked unworthy of former deliverances , and therefore he would deliver them no more : whereupon they go and confess their sinnes before God , they humble themselves , and reform their evil wayes : and then , saith the Text , — His soul was grieved for the misery they were in ; God did then deliver them .

Well this is our case , wee have been a people , who have injoyed many great mercies and deliverances , but now we are in new straits .

Let us go and humble our selves , but reform too ; else Gods soul may not be grieved for our miseries , if wee still grieve him with our sins , but

When God sees us to be cruel to our sins , hee will then bee merciful to our souls , when he sees us to be grieved for our sins , he will then be grieved for our miseries ▪

Reform your Families , your Parishes ; your persons , good and bad : set ye upon the work of Reformation , and God will not stick to do a wonder for us .

God is driving on the great design of his own glory . It is our wisdome to take notice of it , and in this way to further it , and not to hinder it .

Oh then ! Reform . T were a fearful thing , that the Nation should perish , because thou wilt not reform .

God will never bee merciful to that man , who is merciful to his sins . You read what the Prophet said to Ahab , Because thou hast spared the man , that was reserved to destruction , therefore thy life shall go for his life .

Well then . Hear the Nation , Hear Religion , hear all calling out upon you , reform .

1 Let the wicked reform . 2 Let the Saints reform .

1 You wicked ones , do you reform , Your profainness , Oathes , blasphemies , uncleanness , your contempt and hatred of Gods Truth , Ordinances , ways , servants , &c. for else one sinner , as Achan may make an halt in Israels march into Canaan , and how much rather , if the whole Camp be full of such .

2 You Saints , Bee reformed 1 Of your Pride . 2 Of your Lukewarmnesse . 3 Of your Formality . 4 Of your Covetousnesse . 5 Of your Vanity in your Speeches . 6 Of your Unthankfulnesse for Gods mercies . 7 Of your Unfruitfulness under means of Grace . 8 Of your Censoriousnesse of your Brethren .

And this Land-Reformation , would prevent a Land-Desolation ; when God sees us a repenting-People , hee will be a ●●●enting-God ; when hee sees us in a Posture of Reformation : he will be in the way of Preservation .

FINIS .

Books Printed , and are to be sold by Thomas Parkhurst , who Prints and sells this Book of Dr. Samuel Bolton , at the Sign of the Three Crowns , over against the Great Conduit , at the lower end of Cheapside .

A Learned Commentary , or Exposition upon the first Chapter of the second Epistle to the Corinthians , by Dr. Richard Sibbs . Published for publick good , by Thomas Manton , Folio .

Mr. John Cotton , his Exposition on the first Epistle of John , with Doctrines , Reasons , Uses , Fol.

There is newly come forth Mr. William Fenner his Continuation of Christs Alarm to Drowsie Saints , with a Treatise of Effectual Calling : The Killing power of the Law : The Spiritual Watch : New Birth : A Christians ingrafting into Christ : A Treatise on the Sabbath , which were never before Printed , bound in one Volume , Fol. and may bee had alone of them that have his other Works , as well as bound with all his former Works , which are now newly Printed in the same Volume with this .

Truth brought to light and discovered by time , or an Historical Narration of the first fourteen years of King James in 4ᵒ.

Hall against the Quakers , with an Epistle to it of Mr. Zach. Crofton , Minister of Buttolphs Algate .

The Journal or Diary of a thankful Christian , wherein is contained Directions for the right method of keeping and using , according to the Rules of Practice , a Day-book of National and Publick , personal and private passages of Gods Providence , to help Christians to thankfulness , and experience . By John Beudle , Minister of the Gospel at Barstone in Essex , large 8ᵒ.

Mr. Robinsons Christians Armor in large 8ᵒ.

Book of Emblems , with Latine and English Verses made upon ( Lights ) by Robert Farlie , small 8ᵒ.

Grace to the Humble , as preparation to the Sacrament in five Sermons , by Dr. John Preston .

The young mans Guide to Godliness , by Wil. Perkins 12ᵒ.

Picturae Louventes , or Pictures drawn forth into Characters , 12ᵒ.

A most Excellent Treatise containing the way to seek Heavens Glory , to flye Earths Vanity , to fear Hells Horror , with godly Prayers , and the Bell-mans Summons , 12ᵒ

Johnsons Essaies expressed in sundry Exquisite Fancies .

The Key of Ordination , or Ministerial power , an Authoritative Separation of men to the work of the Ministry , a Ministerial Priviledge , by Aylmor Houghton , 8ᵒ.

The one thing Necessary : By Mr. Tho. Watson ▪ Minister of Stephens Walbrook , 89.

Catechising Gods Ordinance , or a short Treatise concerning that Ancient , Approved , Soul-edifying , singularly necessary exercise of Catechising , by Mr. Zach. Crofton .

Sion in the House of Mourning , because of Sin and Suffering , being an Exposition on the fifth Chapter of the Lamentation by D. S. Pastor of Vpingham in the County of Rutland .

Groans of the Spirit , or the Trial of the Truth of Prayer , handling these particulars , what Prayer is : How a man may know when hee prayeth in the Spirit : How the sense of the Spirit in Prayer may bee attained : How a man should-hold on in the Duty without the sense of the Spirit : How they that want the Spirit of Prayer , should labour for it .

A Handkercher for Parents Wet-eyes upon the death of their Children or Friends .

Errata .

In Sinfulness of sin , pag. 23. line 45. read not , p. 27. l. 41. after greatness , 1. 10. p. 38. l. 4 add● he found his heart affected with the duty .

In the Loves of Christ , p 5 ▪ l. 39. 1. John 17. p. 51. l. 4● . r. outward● , l. 44. for uttered , r. Herod , p. 53. l. 41. r. Mal. 3. 17. p. 57. l. 12. r. Ezek. 16. 11. l. 33. r. Phil. 2.5 . p. 70. l. 45. adde or , p. 71. margent r. s●rviret .

Royalties of Faith , p. 53. l. 15 r fountain , p. 61. l. 16. r. more , p. 66. l. 29. r. inquire , p. 135. margent , r. videt , p. 174. l. 10. r. the ministry .

Slowness of heart to beleeve . p. 106. l. 29. r. vers. 46. l. 52. r. discover , p. 200. l. 6. r. into p. 218. r quickens . p 221. l. 44 r. thou .

In the Treatise of Hypocrisie . p. 263. l. last , r. as others , p. 277. l. last , r. formally , p. 336. l. 9. r. out he .

Directions to the Book-binder .

TAke notice that the Treatise of The Loves of Christ to his Spouse , must come next after , Sin the greatest Evil ; The Sheets are marked thus , ( G ) ( H ) ( I ) ( K ) ( L ) ( M ) ( N ) . And before the Treatise of The Nature and Royalties of Faith . Next after F f of the second Alphabet , follows M m of the second Alphabet . There is nothing wanting .