Six severall treatises ... by the late worthy and faithful servant of Jesus Christ, John Tillinghast ; published by his own notes.

The Promises made , and fulfilled , in Christ . 2 Corinth. 1. vers. 20.

For all the Promises of God in him are yea , and in him , Amen .

THe Holy Ghost tells us , Hebr. 6.17 , 18. That God willing more abundantly to shew unto the heirs of Promises the immutability of his counsel , confirmed it by an Oath , that by two immutable things , wherein it was impossible that God should lye , we might have strong consolation .

Answerable hereunto our Text presents us with two immutable things , as the sure and certain foundation of all our inward support , and Christian consolation ;

The first is the Promises of God , which are immutable , yea , and Amen .

The second is the Son of God , Jesus Christ , in whom these Promises are , who also is immmutable , yesterday , and to day , and for ever the same , as Heb. 13.8 .

The words are an Universal Proposition , wherein we have ,

1 A subject , the Promises of God , to which is added a note or Universality , ALL the Promises of God .

2 Something Predicated of this subject , and that is ,

1 That all these Promise of God are in Christ , IN HIM , IN HIM , twice used , that is in Christ , whom the Apostle had spoken of , vers. 19. the Son of God , Jesus Christ , who was preached : — in him , denotes the same person here as there , and there it is expresly spoken of Christ ; Christs Person is the Store-house of all the blessed Promises of God . If we would partake of any Promise , we must look to Christ for it .

2 That all the Promises of God are true and faithful , and shall most certainly upon this account , because they are in Christ , bee fulfilled . This the Apostle shews , in saying that the Promises in Christ are yea , and Amen ; that is to say , they are true , faithful , constant , immutable , unalterable , shall most certainly bee accomplished ; for as yea and nay , in the eightteenth verse being joyned together , do signifie as much as inconstant , mutable , variable , uncertain , &c. Our words towards you was not yea and nay ; that is , the Doctrin in which we , my self , Silvanus and Timotheus preached amongst you , it was not an uncertain doubtful Doctrine , a Doctrine which wee sometimes call truth , and sometimes error , which wee preach up one day , and preach down the next ; no , but in him was yea ; that is , the Doctrine of Christ which we preached amongst you , it was yea ; that is , a true , faithful , immutable , unalterable Doctrine , that which we do , and ever shall own for truth ; so that when the Apostle saith , The Promises of God are yea , it is in effect to say , they are true and faithful , &c. Amen likewise signifies as much as yea , it being an adverbial speech , signifying the truth and certainty of the thing which we speak of ; hence Revel. 3.14 . to shew the truth and faithfulness of Christ , hee is called the Amen .

Now whereas the Holy Ghost useth two words of like signification , it serves to strengthen our faith the more in the assurance of this , that the Promises of Christ are true and faithful , and shall certainly be fulfilled ; as much as if he should speak it over and over , the Promises of God in Christ are true and faithful , yea verily they are true and faithful .

The words thus opened , shut up themselves again in this general Proposition , viz.

Doct. That all the Promises of God , made to sinners in Jesus Christ , shall most certainly bee fulfilled and accomplished .

This general doth branch forth it self again ●nto these particulars , viz.

1 That all the Promises of God run in Christ , or are made to us in Christ . 2 That all the Promises of God , made to us in Christ , shall most certainly be fulfilled .

Propos. 1. That all the Promises of God run in Christ , or are made to us in Christ . This in the general may bee made to appear from that known distinction of the Promises , which ranks them into Absolute and Conditional promises of grace , or unto grace ; both which run i● Christ , are made to us in Christ , onely i● Christ .

1 Absolute promises , such wherein God requires nothing of the creature , but gives al● freely , they run all in Christ , and are made to u● in him , and the good things promised in them are conveyed to us through him , and n● other .

Of this sort are all those promises of the New Covenant , wherein God promiseth pardon of sin to us , to make us his children ; promiseth his Spirit , sanctifying grace , obedience persevering grace , heaven , &c. all these ar● made to us in Christ , who therefore is calle● the Mediator of the New Covenant , Heb. 8.6 Chap. 12.24 . Messenger of the Covenant , Ma● 3.1 . Prince of the Covenant , Dan. 11.22 . H●● blood is called , The blood of the Covenant , Zach ▪ 9.11 Heb. 10.29 Chap. 13.20 .

Yea he is called , The Covenant it self , Isa. 42 . 6● Chap. 49 8. to shew that all absolute promises such as are the promises of the New Covenan● they run all in Christ , who is the Messenge● Prince , Mediator of this Covenant , yea th● Covenant it self ; so that there is not any one absolute promise in all the Book of God , but 〈◊〉 hangs upon Christ , it runs in him , is made 〈◊〉 sinners in him , fulfilled for him , &c.

2 Sort of Promises are such as are Conditi●nal , or promises unto grace , wherein God promiseth such and such good things to his chi●dren being so and so qualified : Now all these promises as well as the other that are absolute , are made to sinners in Christ , who is as I may so say , the first qualified person . For , look as the first Adam being a publick person , and the common stock , and root of all mankind , did by his fall or disobedience , draw all the threatnings of the just and holy Law of God upon himself first , and then by way of natural conveyance did derive them unto all his posterity after him , because standing for them as a common person in their room , and they coming forth of his loyns ; Even so in like manner , the Lord Jesus Christ our second Adam , being a common person as the first Adam was , and the stock or root of all his seed , hee by standing and fulfilling the Law of God ( which the first Adam brake ) did draw all the good things promised therein unto himself first , and then by way of spiritual and supernatural conveyance , derives them unto all those which are his seed . So that there is not one promise of the Law of God , but it centers it self , as I may so say , in Jesus Christ , who hath fulfilled this Law of God , and from him is given forth both that grace to which the promise is made , and also that good thing whatsoever it bee , which is promised to that grace .

By this in the general , wee may see how that all the promises of God , whether those that are absolute , or whether such as are conditional , they do all run in Christ , and are made to us in Christ .

Having thus in general cleared up this truth , I shall come now more particularly to shew you ,

1 The truth of this , that it is so .

2 Some reasons why it is so .

3 Shall apply it .

In order to the clearing of the thing that it is so , I shall premise this , viz. That those several promises of grace , glory , &c. good things here and hereafter , which the Father hath made to Christ , they are not made to him for himself , he in this respect having no need of them , or that the Father should make promises of such things to him , he having a proper right in , and unto all these things , by vertue of his co-equallity with the Father , yea injoying and possessing of them ; and therefore hath no need in respect of himself , that these things should bee given to him by promise , which are his by proper right , but they are made to him respectively , as hee is our Surety , and common person , occupying our room , and standing in our stead , who of our selves , had no right to any of these things , no nor Christ neither , though hee had a personal right as co-eternal , and co-equal with the Father , yet as hee stood for us , and in our stead , had no right but what hee hath by promise .

Now then , if this can bee cleared , that all the promises of God are made to Christ , taking this for granted which wee have premised , and which in it self is also clear , that they are made to Christ not for himself , who had no need to have these things given to him by promise ; but for us , whose Surety hee is , and common person , then will the result bee clearly and evidently what wee have laid downe and asser●ed ,

That all the promises of God made unto us , are made unto us in Christ .

The thing therefore to bee cleared is , That all the promises are made to Christ , which being cleared , the other follows , That they are made to us in Christ .

To clear this , I shall begin with the first promise that ever was made to mankinde since the fall , viz. That promise made to Adam , Gen. 3.15 . which as it is the first promise which ever fallen man heard of , so it is the grand promise ( as I may so say ) that upon which all the other promises hang , and have their dependance , and therefore look how this promise runs , to whom this is made , wee may conclude ( this being the grand leading Promise ) that all the other go in the same way , run to the same person .

Now if you read the words , you shall see it clear , that the promise is primarily made , not to Adam but to the Seed of the woman , i.e. Christ , The Seed of the woman shall — God doth not make a promise to Adam , that hee shall break the Serpents head ; but the promise runs first to the Seed of the Woman , that is Christ , that hee should do it , and to Adam through the Seed of the Woman , i.e. Christ .

And further , if wee come downward to Abrahams time , and look to the renewal of the promise with him , wee shall finde that it still runs to Christ , and is made to him , Gen. 22.18 . The promise is made to Abrahams Seed , now that is expresly meant of Christ , as appears , Gal. 3.16 .

Yea further , this is clear from the Levitical types and shadows , which as they were shadows , so may I say , they were promises of good things to come , representing things to the spiritual eye , as done already , and injoyed already . Now what did they all point out to us , but onely Christ ?

All the Sacrifices , Oblation , &c. of the Law did point out Christ , and did all center in him the great Sacrifice .

Onely there is this difference betwixt Types and Promises , the Type is terminated , and hath its end in the Antitype , so soon as the thing typified or shadowed cometh , the type or shadow , ceaseth any longer to bee ; but not so the promise ; for although the good thing promised bee performed , yet the promise remains still , so that in case a poor creature have had such a mercy , and lost it again , yet hee may go to the Promise again and again for it .

I might further illustrate this from some Titles given to Christ in Scripture , as of a Husband , an Heir , hee is the Heir of all things , therefore made to him as the primary Heir , therefore all come by a Mediator , Christ is the Way , therefore no coming down of promises but in Christ ; but I pass this over .

Quest. Why is it so ?

Answ. Because God would hereby convince the creature that the is faln . Whilst Adam stood , al promises and mercies , did immediately come from God to man without the intervening of a Mediator , or middle person ; but now man being fallen , God will not make him so much as one promise of a mercy , nor bestow one mercy upon him , but through another ; that so the creature may come to see that he is fallen from his first station , and is not now in that station that once hee was .

2 Because God would hereby convince the creature of that absolute necessity that he hath of Christ , and closing with Christ : Why ? Because all the promises are made in Christ , and therefore without some close with Christ , the creature cannot assure himself of any of those good things held forth in the promise to be his . Thou canst not enjoy a promise without a Christ , a promised mercy without a Christ , no special , spiritual priviledge , but promised to Christ . So that the necessity doth hereby appear , though thou mightest attain much of morality , yet thou canst not hence attain to interest in any peculiar promise without Christ . So that if thou hast not Christ , thou canst not call God Father , nor canst not say thy sins are forgiven , As many as received him , to them hee gave power to bee called the Sons of God , Job . 1.12 . In whom wee have redemption through his blood , the forgiveness of sins , Eph. 1.7 .

3 Because God would have us to pitch our faith upon the person of his Son , and not barely upon the promise ; and therefore hee hath so ordered things in his divine wisdome , that the promises should all hold on Christ , and bee Yea and Amen in him . Had God made promises to souls , and these promises not made to them in Christ , wee should sit down and take up our rest short of Jesus Christ , we should pitch upon the promise , and rest there , never looking any further , nor so much as once eying Christ himself ; but now God hath linked all his Promises to his Son , yea stored them up in him , that so our faith might look further than to the bare Promise , to the person of Christ , in whom all these Promises are , and so take up our rest in Christ himself , not in the Promise . Hence Christ himself is the great Promise , God first promiseth him , and all the other Promises are ours by vertue of our right to , and interest in him first . All good things are given , first by giving Christ ; there is a Christ first , and entertaining of that Christ , how shall he not with him give us all things ? Rom. 8.32 . As to instance in the Promises God hath made of pardon and forgiveness , these Promises are not ( as one saith ) as the pardons of a Prince , which meerly contain an expression of his Royal word for pardoning , so as we in seeking of it doe rest upon , and have to doe only with his Word and Seal , which we have to shew for it ; but Gods promises of pardon are made in his Son , and are as if a Prince should offer pardon to a Traytor upon Marriage with his Childe , whom in and with that pardon he offers in such a relation ; so as all that would have pardon must first seek out for his Childe . So we , would we have pardon , we must first look out to Gods Son , whom hee freely offers in Marriage to us first , and so then after solemnization of Marriage between Christ and our Souls , the promises of forgiveness , and all other promises are ours ; for having first a right to the Person of him who is sole Heir of the Promises , we have a right to , and an interest in all those Promises he is Heir of .

As when a man Marries a Woman , his Marriage to her gives him a right and title to all her estate ; so our Marriage to Christ himself , is that which gives us right and title to all those precious Promises that are in him , and all the good things promised in them .

4 Therefore hath God made all his Promises in Christ , that so the Person of his Son might be in more esteeme with us . Hence it follows , that a soul married and united to Christ , hath by vertue of this Marriage-union , and the relation he stands in to Christ , a right and title to every Promise in the Book of God , and hee may boldly go and lay claime to the same , as his own and proper right , by vertue of the interest he hath in Christ as a Husband , in whom are all the Promises . If he meet with a promise of forgiveness of sin , as that Isaiah 43. vers. 25. he may go to it , and lay claime to it , and challenge it as his , and say , the Promise of forgiveness of sins it is mine , it belongeth to me , my sins are done away , for it is in Christ and I have chosen him for my Husband . If he meet with a promise of Sanctification , as that Ezek. 36. vers. 26 , 27. he may challenge it as his , and say , this is mine , and I shall be Satisfied , God will give me a new heart , &c. So if he meet with a promise of Teaching , as that , Joh. 14.26 . But the comforter which is the Holy Ghost , whom the Father will send in my name , he shall teach you all things . So when he meets with a promise of strengthening and supporting grace , in a day of temptation , hee may lay claime to it , as that , 2 Cor. 12 9. My grace in sufficient for thee . So when he meets with a promise of having sinne mortified in him , as that , Rom. 6.14 . Sin shall not have dominion over you . So when hee meets with a promise of life and quickning , as that , Joh. 14.19 . Because I live , yee shall live also . Of Fruitfulness , as that , Psal. 92.14 . They shall still bring forth fruit in old age , they shall bee fat and flourishing . So when he meets with a promise of Perseverance , as that , Jerem. 32.40 . I will put my fear in their hearts , that they shall not depart from me . So , when with a promise of having his Prayers answered , as we have many , he may challenge it . Thus a soul married to Christ , can come and challenge , lay claime to every Promise , as a Wife can challenge the Goods of her Husband as hers , she having a propriety in them , which another Woman who doth not stand in such a relation to such a person cannot .

5 Because God would have his Son Christ to be all in all ; Gods design is to advance his Son , and make him all in all , not only in himself , but to us , that we might look upon him as all in all , and account him our all in all ; and therefore all the Promises God hath made to us , are made unto us in him , so as that whatsoever we seek for , we might finde it in Christ , and acknowledge him ( as he is ) all in all . Therefore all the promises of our Justification , pardon of Sin , &c. are in him , that Christ might be all in all in that . The promises of the giving of grace are all in him , that Christ might be all in all in that . The promises of encreasing of Grace in him , that Christ might bee all in all in that . The promises of acceptance of our duties in him , that hee might bee all in all in that . The promises of assistance to , and in duty in him , that he might be all in all in that . The promises of Perseverance here , of Glory hereafter , are all in him , that Christ might bee all in all , both in respect of our being kept here , and blessed hereafter . If the promises of Mercies wee receive were made out of Christ , wee should look on Mercies , and not acknowledge our selves beholding to Christ . If wee have peace , it is from him ; comfort , it is from him ; it wisdome , it is from him ; if light , it is from him , who is the Light of the World , that wee might acknowledge Christ in all .

6 Because God would make his Promises so , as that his Children might not he deprived of the benefit of them . God once made a promise to man in himself , and hee lost it , and was deprived of the good and benefit of it . God therefore ever since will have his Promises run in another , and a surer Channel , that so his Children may not deprive themselves , or be deprived of the benefit of them ; and therefore the Apostle in the Text saith , That all the Promises of God , are yea , and Amen , i. e , true , faithful , immutable , shall be fulfilled , and that upon this very account of their being in Christ ; in him they are yea , in him , Amen ; as if hee should say , There could bee no certainty of the Promises were they not in him . Adam once had promises for himself and his Seed and of lost them , but the Promises are in him , and therefore upon this account they are true and faithful shall be accomphished ; the Heirs of Promise shall not fail , or come short of the things promised to them .

Vse 1. Are these things so , that all the Promises are made to us in Christ , then hence I may learn , that my first work is to come to Christ ; I say , the very first work of the Soul is to come to Christ . Why ? because I can have no right or title to any one mercy , but by coming to him , yea until I am come to him , for it is my close with Christ that gives me right and title to all .

Coming to Christ , or beleeving , is the great and only qualification that gives a man right and title to the great Promise of forgiveness , yea and to all other Promises .

Hence when I read in Scripture of such and such Graces that God hath promised to give , as he promised to give Repentance , Humiliation , Obedience , &c. I am first of all as a poor Sinner , yea even whilst I want these things , to goe to Christ immediately , and not to think to get these things first , and after that to go to Christ , because the promises of these things are made to me only in Christ , and coming to Christ is that which gives me right and title to the Promises that hold these forth ; yea no spiritual good thing can be in me , or injoyed by me , let mee toyl ever so much , till I come to Christ , for all spiritual good comes in by vertue of the Promise , all which is in Christ , and given forth to souls in the way of coming and no other . This informeth us how to look on all those Scriptures wherein Promises are made to Duties or Graces , or made conditionally to something in us ; they are made primarily to Christ , and then to works and qualifications as in Christ . So , when Promises are made to Repentance , Humility , and Self-denial , they are made to Repentance in Christ , humility in Christ , to hungring and thirsting after Christ , as they are wrought by Christ , Without mee yee can do nothing , Joh. 15.5 . It is God that worketh in us , it is not in man that worketh .

So that these qualifications being urged , other Scriptures urge that they cannot be without Christ , and so wee come to reconcile them , and make these Scriptures agree . Whenever we annexe promises to such works and qualifications , when wee injoyn promises out of Christ , wee put men upon an impossibility .

Ob. But this doth destroy Works and Qualifications ?

Answ. Wee desire to see works and qualifications , let these bee urged before the soul taketh the comfort of coming , but not before coming to Christ . Before the soul can say Christ is mine , it is to see these . A soul walking in loosness and prophaneness , cannot so conclude , before a soul can say Christ is mine , there are these . But a poor soul ought to come to Christ first , and this maketh the golden Rule good , all Scripture bee for Christ , and do testifie of him , Joh. 5.39 .

Vse 2. Then how miserable is the condition of all those that stand off from the Lord Jesus Christ . Thou sinner which dost stand off from Christ , so long as thou dost thus , thou canst not of right claime or challenge any one promise in all the Book of God , and how sad a condition is this for a poor soul to bee in , wherein he cannot lay claim to one promise .

1 It is the greatest comfort and support to a gracious heart when he is under afflictions , temptations , &c. that hee hath a stock and store-house of promises to go unto ; if hee fall into sin , hee hath a promise of forgiveness to run unto ; if hee bee under temptation , hee hath a promise of support ; if hee bee weak , hee hath a promise of strength , if dead , hee hath a promise of life ; if ignorant , hee hath a promise of teaching ; if perplexed with fears of falling away , hee hath a promise of perseverance to run unto , in every condition hee hath one promise or other to comfort him , relieve him , stay , support , stablish him .

But now on the contrary , the condition of that soul that stands out against Christ , is of all most sad , most deplorable , most to bee lamented , most dreadful ; why ? because in whatsoever condition he is in , hee hath no promise that hee can have recourse unto ; it he sin , hee hath no promise of pardon , so long as he stands off from Christ . If hee bee in prosperity , he hath no promise that God will keep him in that condition . If hee bee in adversity , he hath no promise that God will relieve , comfort , support him in that condition . If he be tempted , he hath no promise that God will deliver him out of , or preserve him in that condition . If he pray , he hath no promise that God will hear him . If he stand in need of any mercy , spiritual or temporal , he hath no promise that God will give it .

How wofull is the condition of such persons ? no tongue can express it , nor heart conceive it .

2 That soul which hath a right to the promise , and the promise going along with him , hath the presence of God , and the protection of God going along with , for Gods presence and protection go , where his promise goes . When Israel went out of Egypt towards Canaan , they had the promise going with them , and as the promise of God went , so they were guarded , the Angel of God went with them , one while was before them , another while behinde them , to guard them wheresoever danger was approaching . So a poor soul which hath a right to the promise , in every condition hath Angels guarding of him , and God with him ; whereas that soul which hath no right to the promise , which is the condition of all that stand off from Christ , they are lest , as God saith of Ephraim when hee was gone from God , Like a Lamb in a large place . A Lamb in a large place is in danger every hour to bee rent in peeces with Dogs and Wolves , &c. So the soul without the promise , is every moment in danger of perishing .

3 That soul which hath the promise , hath God his friend , for God is a friend where his promise goes , Abraham had the promise , and God was Abrahams friend : But now that soul which hath not the promise , God is an enemy to that soul .

4 That soul which hath the promise , all things work together for his good , health , sickness , riches , poverty , want , abundance , all work for his good ; there is a combination together of all things to serve that man , and to work him good . That soul which hath not the promise , all things work together for his evil ; if rich , riches hurt him ; if poor , poverty hurts him ; if well , and in prosperity , that undoes him ; if sick and in adversity , that undoes him too ; there is a combination of all things to work his ruine .

5 That soul which hath the promise , all the creatures are his friends ; for God makes a league with the creature in the behalf of all those that are in league and covenant with himself , as Hos. 2.18 . And in that day will I make a Covenant for them with the beasts of the field , and with the fowls of heaven , and with the creeping things of the ground ; and I will break the bow , and the sword , and the battel out of the earth , and will make them to lye down safely . But that soul which hath not the promise , all the creatures are his enemies , all are banded against him . When hee goes abroad amongst the creatures , hee goes amongst so many mortal enemies , yea let but God give the word of command , and say to the army of his creatures fall on , fall on upon that sinner , and presently if he eat , his meat will choak him ; if hee breathe , the aire will poyson him ; if hee walk in the streets , the houses will fall upon him ; if hee goes abroad in the fields , the beasts will tear him , and devour him ; where-ever hee goes , where-ever hee is , whatsoever hee does , hee is in continual danger .

6 That soul which hath the promise , the Law hath nothing to do with him ; it cannot curse him , or condemn him , for hee is not under the Law any longer , but hee is under Grace , Rom. 6.14 .

But that soul which hath not the promise , the Law hath to do with him , the Law curseth him , hee is under a continual curse : When hee eats , and drinks , and sleeps , the Law curseth him ; when hee is walking abroad , talking with his neighbours about his ordinary imployments , the Law curseth him ; when hee prayes , and cries out of his sins , &c. yet still the Law curseth him ; for , there is nothing can remove the curse of the Law but the promise , and that hee hath no right or title unto .

7 Finally , that soul which hath the Promise all in God is on his side , and laid out for him ; the Justice of God is on his side , and Mercy on his side , the Truth of God makes for him , the Power of God , the Wisdome of God are laid out for him ; but that soul which hath not the Promise , all in God is against him , all the Divine Attributes are his Enemies , and act against him . The Justice of God , that is against him , that cries Damn the sinner ; the Mercy of God is against him , and saith Mercy , Justice do what thou wilt with that Sinner , I will not speak a word for him , for he hath nothing to do with me . The Truth of God that is against him , that speaks not a word of peace or comfort to him .

The Wisdome of God , and the Power of God , these act against him too .

How miserable then is the estate of that man or woman that stands out against Jesus Christ , he hath nothing to do with the Promise , and wanting the Promise , how woeful his condition is , you have a little heard .

Vse 3. Then how blessed is their condition who are married to the Lord Jesus , why all the Promises are theirs . Having Christ for thy Husband , thou hast this as a Joynture with him , all the Promises of God in him made over unto thee . So that is there any good thing in Heaven or Earth that God hath by Covenant and Promise given his people ? all this is thine . All good things in this life given by promise , they are thine ; glory hereafter given by promise ? it is thine . Is Justification given by Promise , it is thine ; is Sanctification ? it is thine . Look whatsoever it is which is the gift of promise , it is thine , for the promise it self is thine , al the promises thine , Christ being thine , and therefore all it gives , is thine . The Cabinet being thine , the Jewels are thine , the Field being thine , the Treasure is thine ; thou mayest feed upon all , cloath thy self with all the rich and good things which the promise brings .

If a poor beggar-woman that hath not a penny , or foot of land , should marry a Nobleman that hath great coffers of gold and silver , large possessions , she may now go about from one coffer to another , and say , all this is mine , all this silver is mine , all this gold is mine ; and she may ride from one Mannor to another , and say all this land is mine , and all these trees are mine ; why they are all my Husbands , and I have a propriety in him ; and so a propriety in them . So a poor soul that is married to Christ , hee may read over every promise , and say , this is mine , hee may look heaven and earth over and say all is mine , all that is good in either is mine , for all is the estate and inheritance of my Husband Christ , and I have a propriety in him , and so in all .

There is never a poor Scullion , nor a Drudge , nor a Chimny-sweeper , but if his , or her soul be married to Christ , hee may go about , and look the world over , and hee may read the Book of God , and look heaven over , and say all is mine , for all these things are given by promise , and the promise is mine , Christ in whom all the promises are , being mine . Saints do too little think of this , what they are as they are in Christ , and married to him , were our hearts ever full of such actual thoughts and considerations , I am married to Christ , I am united to him , and therefore all the promises are mine , all the good things promised here , and hereafter , are mine , they would not go about as they do , moping and mumping , and dreaming all their dayes , neither rejoycing in their inheritance , nor acting for their heavenly Husband .

O Saints , take a view of the blessedness of your condition ! look it over in the heighth , and depth , and length , and breadth of it , bee proud of it , so as to vexe the Devil , and shame , and provoke the world . Look upon your selves as you are , and esteem your selves as you are .

Do not go about whining and whuling , and say , O I have nothing , none is so poor as I ; you shame and disgrace your Husband , hath Christ married you , and hath hee such a great estate , is hee so transcendently rich in promises , and what hath hee given you nothing ? You would make Christ an ill husband . Well may sinners bee shie and afraid to bee married to Christ , when Saints by their carriage , their whining and whuling , and complaining , speak so ill of him .

Yea whether you speak as you should do , whether there bee any truth or reason in that you say , let wise men judge .

If a man that hath many vast possessions of land , and chests of mony , and shops , and warehouses full of rich commodities , should say to his neighbour , I have nothing , I am afraid I shall starve , or come to the Parish ere long , would not they count him mad ? So when a Saint which hath a Magazine of promises , multitudes of precious promises , the meanest of which is of more worth and value than a kingdome , shall whine , and say , I have nothing ; I know not what to do , or how to live . —

Obj. Aye , but will some poor soul say , Indeed were I sure that all these promises were mine , I would not say so , but al as that is my burden , I fear there are none of them mine ; they indeed whose these promises are , are rich , and such may rejoyce , and so could I were these mine , but my affliction is , I fear they are not mine .

Answ. To thee poor soul I say , Rowl thy self on Christ , come to him , and all are thine . Coming to Christ ( as I said before ) is that which gives a man right and title to all the promises ; for , by coming to Christ , thou are married to Christ , by marriage to Christ all the promises are thine . Do not therefore stand querying , Are they mine ? Are they mine ? and run to this grace , and look to t'other qualification , to make it out , whether they are thine or no ; no , but say to thy soul , Coming is that which makes all mine ; Coming makes Christ mine , and in him all the promises mine ; whether they are mine or no as yet , I will not stand now upon that , however I know ( suppose the worst that they are not mine ) what will make them so , and that is coming ; I will therefore now venture upon Christ , if I have never come to him yet , I will now begin ; and then I know if Christ receive me a poor sinner , as hee hath promised that hee will ( For him that cometh to me , saith he , I will in no wise cast out ) that all these shall streightway bee mine , and I shall bee rich , as rich as any , being now by coming married to Christ , made one with him , and so inriched with the goods and substance of my husband Christ .

Use . 4. Of Examination , for the creature to look if it hath interest in Christ , if thou hast , then the promises are thine . That soul that hath interest in Christ .

1 Prizeth Christ as its head , and looketh upon the absence of Christ as worst of all : It hath enough if it hath seen the face of Christ , all is nothing if his face bee hid . O let it go through hell it self , nothing goes so near to the soul , as to loose the presence of Christ .

2 It desireth to bee under the Government of Christ , by the Spirit of Christ , it desireth to follow the teachings of Christs Spirit .

3 It longeth for the appearance of Christ , Tit. 2.13 . where as the world cannot indure it .

A poor creature may bee under temptation and not finde these things , but at one time or other , hee may finde these ; some longings , when will Christ come ?

Use 5. Of Exhortation to all that have Christ , clear up your interest in Christ , and the more comfort will you take in the promises . Now for the clearing up the souls interest in Christ .

1 Study the knowledge of the grace of God more : The more inward feeling knowledge there is of the Grace of God , the more thou shalt have thy interest in Christ cleared up .

2 Labour for a beleeving frame , Faith is the evidence of things not seen , Heb. 11.1 . After yee beleeved , yee were sealed , Eph. 1. v. 13.

3 Labour to distinguish between true and false evidences .

Quest. How may a soul know that its evidence is true ?

Answ. 1. If thy evidence for life and salvation doth transform , change , and renew the soul : The heart , that before it had an evidence , was exceedingly proud , now is wonderfully humble ; now it findeth corruption dying . The soul that before was dead to any duty , now it acteth , duty is pleasant , a priviledge .

Now at that time it is humbled , and admiring God , and cryeth out , What shall I say ? What shall I do ? O what shall such and such corruptions lodge within mee ? When there is a purging the soul , then the evidence is true .

2 If thy evidence , when it is lost , bee out of thy power to recover it again , when it is injoyed , out of thy power to keep it : When it cometh in at first by an Almighty power , throwing down all before it , and thouloosest it , and canst not regain it , it is a sign , it is no evidence of thy own making , for if it were of thy own making , thou mightest get it up again . Nor it is no evidence of the Devils making , to humble the soul , to make God all , to make the soul more watchfull .

If thou wouldest clear up thy interest in Christ , then entertaine nothing that may go against that interest ; Some things do darken it , as ,

1 Groundless fears and surmises , give not way to such fears , for the further off you will be from God , they drive you from God .

2 Giving way to reason against thy faith ; Some souls will dispute out the case to the utmost ; not to mee , and not to mee , and so stand reasoning out faith . It is faith whereby thou must see thy interest , if thou blindest the eye , how shalt thou see ?

I speak not to loose livers .

3 Vnstedfastness in the doctrine of Christ . As a mans principles are , so is his faith ; if his principles be uncertain , so is his faith ; If his knowledge bee too and fro , hee is not setled : Do not change opinions as men do fashions ; I mean in the principles of grace , foundation truths , of the Righteousness of Christ , Justification , &c. for if thou dost , thou shakest all ; for thy evidence being from thence , this being taken away thou fallest .

Use 6. To all that are without Christ : Are these things so , that all the promises are made to us in Christ , then Come to Christ : How should the consideration of this provoke every poor beggared soul , now to make a close with Jesus Christ . Thou poor soul , which if thou wert to dye to morrow , hast never a promise to run to , to take comfort in , to bear thy poor dying soul upon ; O come to Christ , and all shall bee thine , for all the promises are his , they are all in him , and by having him thou shalt have all .

O souls , did you but know the worth of Christ in this respect , I mean considering this , that all the promises are stored up in him , you would not go quietly out of this place , you would not sleep one night more , without hearts breathing after Christ , and rowling your selves on him .

Saith Christ to the woman of Samaria , Joh. 4.10 . If thou knewest the gift of God , and who it is that saith to thee , give me to drink , thou wouldest have asked of him , and he would have given thee living water . So say I , poor soul , if thou didst but know the gift of God , Jesus Christ , if thou didst but know the worth of Christ ; If thou didst but know what precious promises , what multitudes of them , and what transcendent worth is in every one , the meanest of them , are in Christ , thy heart would not contain without breathing , thy tongue would not be silent any longer without asking the Father to give thee this Christ .

O how many poor souls , now here , which did they but know the worth of one promise , would now cry out to God , O Christ , Christ , Christ , Lord give this Christ to mee , and to mee . Were the worth of promises known , then the worth of Christ , in whom all the promises are , would bee better known .

Put case , man , woman , thou wert sure thou shouldest dye to morrow , and hadst now all the sins that ever thou hast committed from thy cradle to this day , lying upon thee , and burdening of thee , and thy conscience tormenting thee for them , and thou wert at hell gate , and hell fire ready to receive thee , and swallow thee up for ever , what then in thy account would a promise of pardon and remission of sins , a promise of heaven and eternal life bee worth ? What ? Why all that I have in the world , saith the man , yea a whole world , ten thousand worlds , were there so many , or had I so many .

But it may bee some of you are so blockish and senseless and regardless of things of this nature , that by this that I have said ( you are so little acquainted with such things ) you would not know the worth of a promise , therefore to speak in a more familiar way , and to shew you the worth of a promise a little from things you do know .

Put the case , now man , or woman , thou wert condemned to dye some cruel death , full of the greatest tortures that can bee imagined , such a death as some Histories tell us one Ravillac which traiterously murdered the King of France was put to , who had first one of his hands cut off , then the other , then was carried to the place of execution , where hee had the flesh of his body plucked off with burning red hot pincers , and then incisions and holes were made into the fleshy parts of his body , and there they poured in scalding melted lead , and so kept him alive some dayes torturing of him in this , and a more cruel manner , till in the end hee dyed . Now suppose thou wert condemned to dye such a death as this was , and this were to be executed upon thee to morrow , if so bee the Prince should come to thee over-night , and give thee a promise of pardon , that hee would pardon thee , and save thee from this cruel death , what thinkest thou ( suppose the case were so ) in thy account , would such a promise bee worth ? O I am perswaded if the case were so , thou wouldest not know how thy heart would bee so extraordinarily taken , to speak the worth of it ; the very hearing of a word of pardon at such a time would so overcome thee , as that thou wouldest be ready to dye for joy .

And poor soul , know it , that such a promise as this , is but a poor promise , not worth the being called a promise , in respect of the promises of God in Christ ; the meanest , the least of which are far greater , and of more invaluable worth than hundreds of such as this .

This is onely a promise of temporal life , and of deliverance from a temporal punishment , which may last three or four dayes ; but the promises of Christ , are promises of an eternal life , and of deliverance from eternal torments ; and if one of these promises of Christ are of so great , and of such invaluable worth , then what is Christ himself , in whom all the promises are , in whom there are innumerable promises of such great value , every one of which , sinner , shall bee thine , Christ being thine .

O sinners , sinners , did you know but the worth of a promise , and so the worth of Christ , your hearts would presently fall in love with him , and you would run about as the Spouse in the Canticles ( who having lost her beloved , and knowing well by good experience the worth of him ) did till she had found him , shee runs about the streets seeking of him ; shee meets one , and asks him , Can you tell mee of my Beloved ? No ; away shee goes and runs to another , Can you tell mee of my Beloved ? No ; So you should have men and women now do , if they did but apprehend what a promise were worth , you should have them go home , and the man would not be at quiet to eat his dinner , or go to bed at night ? but hee would run to such an honest man his neighbour , and say , O good neighbour , I was told to day what unspeakable worth the promises are of , and how that all these are to bee had in Christ , Can you tell mee how I may come to have this Christ mine , that so all these may bee mine ; and if hee could not answer him satisfactorily , hee would run to the next honest man his neighbour , and ask him after the same manner ; Ah were the worth of Promises known , you should have many a poor man here that hath a godly wife , or a godly childe that knows Christ ( though it may bee hee hath little cared for them ) now go home , and the husband would say , Ah wife , I heard the worth of promises , and that all these are in Christ , couldest thou tell mee somewhat of Christ now ? And the father or mother would say , Ah son ! ah daughter ( indeed I have not loved thee as I should , but childe ) I heard the worth of Promises , and that all these are in Christ , couldest thou tell mee somewhat of Christ now ? And if poor sinners would do thus , how many godly wives hearts would leap to hear this , coming from their carnal husbands , and godly children , to hear this from their carnal parents .

Sinners , O close with Christ , then all the Promises shall bee yours .

Some of you are Marriners and going out to Sea , and now suppose ( as such things have befallen others ) your ship should sink under you , or bee cast away by stress of weather , as soon as you are in the Ocean , what would a promise then , a pardon of sin , of God being your God , be worth ?

Some of you are Souldiers , and though you are here , yet you do not know how soon you may bee called out to meet your enemies in the field , and suppose there , thou that now drinkest , and art merry , shouldest bee shot thorow , or run thorow , and lye wallowing in thy blood , and gasping for breath , what then would a promise of the forgiveness of thy sins , of heaven , everlasting life , be worth ? O come to Christ .

Object . 1. My sins are so great , I dare not come .

Answ. 1. Greatness of sin should not keep thee from Christ , who came to save the greatest sinners . 1 Tim. 1.15 . This is a faithful saying , and worthy of all acceptation , that Christ Jesus came into the world to save sinners , of whom I am chief .

2 Thy greatest sin , is not to come to Christ . Unbeleef is the greatest sin under the Gospel . Mark . 16. v. 14. Afterward hee appeared unto the eleven as they sat at meat , and upbraided them with their unbeleef and hardness of heart , because they beleeved not them which had seen him after he was risen . Luke 24. v. 25. Then hee said unto them , O fools , and slow of heart to beleeve all that the Prophets have spoken . Rom. 11. v. 20. Well , because of unbeleef they were broken off — If it were under the Law , then much more under the Gospel ; but so it was . Psal. 78. v. 18. to 23. And they tempted God in their heart , by asking meat for their lust , yea they spake against God , they said , Can God furnish a table in the wilderness ? v. 20. Behold hee smote the rock that the waters gushed out , and the streams overflowed , Can hee give bread also ? Can hee provide flesh for his people ? v. 21. Therefore the Lord heard this , and was wroth , so a fire was kindled against Jacob , and anger also came up against Israel . v. 22. Because they [ beleeved not ] in God , and [ trusted not ] in his salvation . Heb. 3.19 . They could not enter in , because of unbeleef .

The sentence of damnation in the Gospel is pronounced against sinners , not as sinners , but unbeleevers . Mark . 16. v. 16. He that beleeveth , and is baptized shall be saved , hee that beleeveth not , shall bee damned . Joh. 3.18 . Hee that beleeveth not is condemned already , because he hath not beleeved in the name of the onely begotten Son of God . vers. 19. This is the condemnation that light is come into the world , and men loved darkness rather than light . vers. 36. Hee that beleeveth not the Son , shall not see life , but the wrath of God abideth on him . 2 Thess. 2.12 . That they all might bee damned , who beleeved not the truth .

3 Saints of former ages have made this a ground of incouragement , not of discouragement . Psal. 25.11 . For thy names sake , O Lord , pardon mine iniquity [ for it is great . ]

4 All manner of sin , the greatest is pardonable . Mark . 3. v. 28. Verily I say unto you , All sins shall bee forgiven unto the sons of men , and blasphemies , wherewithsoever they shall blaspheme , but he that shall blaspheme against the Holy Ghost , hath never forgiveness .

5 Gods design in the last age , is to declare the exceeding riches of Grace . Eph. 2.7 . That in the ages to come , he might shew the exceeding riches of his grace , in his kindness towards us , through Jesus Christ .

This is shewn in pardoning great sinners .

Object . 2. But had I a broken heart I could come , mine is as a flint , I dare not .

Answ. Either it is in thy power to get this , or out of thy power ; the former none will grant , if the latter , then come to Christ for it . The way to have thy heart broken , is , to come to Christ . Goats blood dissolveth the Adamant , which the hammer cannot break ; so the blood of Christ dissolveth the Adamantine heart . Zach. 12.10 . They shall look upon me whom they have pierced , and they shall mourn for him , as one mourneth for his onely son . Ezek. 16. last . That thou mayest remember , and be confounded , and never open thy mouth any more , because of thy shame , when I am pacified towards thee for all that thou hast done , saith the Lord God .

Object . 3. But I shall presume in coming to Christ .

Answ. 1. Not so long as thou expectest all , not for thy merit , but his mercies sake .

2 Not so long as thou hast no resolution to have Christ ▪ and hold any sin .

Object . 4. But I have been an enemy to him , an opposer , scoffer at his wayes and people .

Answ. It is sad to oppose , but consider ,

1 That all that ever have been reconciled , have had enmity in their natures to Christ , and his wayes , which hath not hindred their reconciliation , Eph. 2. v. 1 , 2 , 3 , 4. Col. 1.21 . And you that were sometimes alienated , and enemies in your minde by wicked works , yet now hath hee reconciled .

2 That there are many soules now in heaven , who have acted forth their enmity in as high a way as thou hast done ; what say you to Paul , and others ?

Object ▪ 5. But Christ doth not belong to me .

Answ. 1. Thou shouldest not hearken to an objection which tends to drive thee from Christ , when he commands to come to him .

2 If God gives thee a heart to come , then is the matter out of doubt , Christ belongs to thee , for beleeving gives thee a right , Gal. 3.22 . That the promise by faith of Jesus Christ might bee given to them that beleeve .

3 Whether Christ belong to thee , or no , it s better to cast thy self upon him , and dye in obedience , than to run from him , and dye in disobedience .

4 Whatsoever makes against faith is assuredly from the Devil , and not to bee beleeved , this doth so .

Object . 6. But I am not elected .

Answ. 1. Election is a secret , secrets belong to God , I am not to question Gods secret will , whether or no I am elected , but to obey his revealed will , which commands to beleeve .

2 The way to know election being a secret , is , not to question the same , but beleeve in hope , against hope , Heb. 11.1 . Now faith is the substance of things hoped for , the evidence of things not seen .

3 Upon this ground thou shalt never beleeve , for if thou canst not know thine election but by beleeving , and wilt not beleeve till thou knowest thou art elected , thou shalt never beleeve .

4 By this thou wrongest Gods intention in revealing it , who never revealed it to keep souls from coming to Christ , but to strengthen their faith , being come .

5 Thou hereby settest one part of Gods will against another , that which discovers election , against that which requires beleeving .

6 Thy questioning thou art not elected , proves not the thing , if any thing , the contrary , because Satan the father of lies tells thee so .

Object . 7. But I have no power to come to Christ .

Ans. Seek a power of God , see a Promise for encouragement , Isa. 40.29 , 30 , 31. He giveth power to the faint , and to them that have no might he increaseth strength , vers. 30. Even the youths shall faint and be weary , and the young men shall utterly fall , vers. 31. But they that wait upon the Lord shall renew their strength , they shall mount up with wings as Eagles , they shall run and not be weary , and they shall walk and not faint .

Obj. 8. But I have not a heart to seek ?

Ans. Hast no tongue neither ? seek though with thy lips , God may give a heart whilst thou art speaking , Hos. 14.1 , 2 Take words and turn to the Lord , say unto him , take away all iniquity , and receive us graciously .

Obj. 9. But alas , I have a long time sought a power and finde none , which hath made me weary , and to give over seeking .

Ans. 1. God is a free Agent , and therefore will not be limited to time , or ways in working , but will work when and how he pleaseth ; and likewise an infinite being , and therefore a Creature may not comprehend him in time , which destroys his infiniteness , but leave him all time to work in his own . It was Israels fault to limit God , Psal. 78.41 . Yea they turned back and tempted God , and limited the holy one of Israel .

2 Thou hast not sought perhaps in faith , therefore not found what thou seekest for , Jam. 4.3 . Yee ask and receive not , because yee ask amiss ; Israel sought righteousness yet obtained not ; why ? Rom. 9.31 , 32 , with Chap. 11.7 . Israel which followed after the Law of righteousness , hath not attained to the Law of righteousness , vers . 32. Wherefore ? because they sought it not by faith — So —

3 Wilt thou say , because thou hast not , thou never shalt , this conclusion follows not .

4 God works all for the glory of his grace , which as yet may be more magnified in denying than giving ; when a soul can live no longer without a mercy , it comes with a welcome , and grace is exalted ; hence God oft seems to deny a mercy , not because hee wil not give , but because the extreamity is not so great , as may stand with the advancement of his grace in giving , Isa. 30.18 . And therefore will the Lord wait that he may be gracious unto you , and therefore will he be exalted , that he may have mercy upon you , Isa , 33.10 . Now will I rise , saith the Lord , now will I be exalted , now will I lift up my self , Isa. 63.12 , 13 , 14 , Where is he that put his holy Spirit within him ? that led them by the right hand of Moses , with his glorious arm , dividing the water before them , to make himself an everlasting name , vers. 13. That led them thorow the deep as an horse in the wilderness , that they should not stumble ? vers. 14. As a beast goeth down into the valley , the Spirit of the Lord caused him to rest ; so didst thou lead thy people , to make thy self a glorious name .

5 The longer a thing hath been sought , the more sweet , and satisfying when found : long seeking will make Christ sweeter , Mercy sweeter .

6 Thou faintest , and art weary , see what God saith to one in this condition , Isa. 40.28 . to the end : 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 ? There is no searching of his understanding .

7 Adde to thy seeking , waiting ; if inferiors wait on Superiors , much more should creatures on the Creator ; seeking , shews want and desire , this may have self-love in it ; waiting , shews subjection to God , and submission to his will , this is true Self-denial , to such , a blessing is pronounced , Isa. 30.18 . Blessed are all they that wait for him .

Object . 10. But I am filled with fears ( as I think none ) that I am a rejected person , a cast-away , and therefore in vain to come .

Answ. This ariseth onely from Israels mistake , Isa. 40.27 . My way is hid from the Lord , and my judgement is passed over from my God . Yet see her folly , vers. 28 , 29 , &c. Hast thou not known . —

Yea Sion from the same mistake saith as much , yet false , Isa. 49.14 , 15 , 16. But Zion said , The Lord hath forsaken mee , and my Lord hath forgotten mee . vers. 15. Can a woman forget her sucking childe , that she should not have compassion on the Son of her womb ? yea they may forget , yet will not I forget thee . vers. 16. Behold I have graven thee upon the palms of my hands , thy walls are continually before mee .

It can be nothing but sin , can make thee think thus ; See what God saith to it , Jer. 51.5 . For Israel hath not been forsaken , nor Judah of his God , of the Lord of hosts , though their land was filled with sin against the Holy One of Israel .

Object . 11. But I have been with Christ , and since am a notorious backslider , and dare not come again .

Answ. Though it hath been thy sin to run from him , yet now it is thy duty to come again to him ; thou hast not been so ready to run away , but hee is as ready to receive thee . Consider but one example of God to Israel , Jer. 2.3 . both Chapters .

1 Their backslidings were many , Jer. 3.22 . I will heal your [ backslidings . ]

2 They were backsliders in divers and sundry wayes , Jer. 3.1 . Thou hast played the harlot with many lovers .

3 Their backslidings in world and deed , were as foul , and great as could bee . Jor. 3.5 . Thou hast spoken and done evil things as thou couldest .

4 They had been backsliders for a long time , vers. 25. Wee have sinned against the Lord our God , wee and our fathers from our youth , even unto this day , and have not obeyed the voyce of the Lord our God .

5 Backslidings open and publick , vers. 6. Hast thou not seen that which backsliding Israel hath done ? she is gone up upon every high mountain , and under every green tree , and there hath played the harlot .

They had before them examples of others going in such paths , with Gods anger against them , yet took no warning , vers. 7 , 8. And I saw when for all the causes whereby backsliding Israel committed adultery , I had put her away , and given her a bill of divorce , yet her treacherous sister Judah feared not , but went and played the harlot also .

7 Against resolutions and promises , Jer. 2.20 . For of old time I have broken thy yoke , and burst thy bands , and thou saidest I will not transgresse , when upon every high hill , and under every greene tree thou wandrest , playing the harlot .

8 Against corrections , Jer. 2.30 . In vaine have I smitten your children , they received no correction .

9 Against Intreaties , Chap. 3.7 . And I said after she had done all these things , turn thou unto me , but she returned not .

10 Wilfully , Chap. 2. v. 31.25 . But thou saidest there is no hope , no , for I have loved strangers , and after them will I go .

11 They justified themselves in their doings , Chap. 2.35 . Yet thou sayest , because I am innocent , surely this anger shall turn from me , behold I will plead with thee , because thou sayest , I have not finned .

Yet these backsliders are wooed again , and again , to return , Jer. 3.1 . Thou hast played the harlot with many lovers , yet return again to me , saith the Lord , v. 4. Wilt thou not from this time cry unto me . My Father , thou art the guide of my youth ? And vers. 7. I said after shee had done all these things , turn thou unto mee , vers. 12. Go and proclaime these words towards the North , and say , Return thou backsliding Israel , saith the Lord , vers. 14. Turn , O backsliding children , saith the Lord , for I am married unto you , vers. 22. Return yee backsliding children , and I will heal your backslidings ; Behold wee come unto thee , for thou art the Lord our God .

Object . 12. But I fear I am but an hypocrite .

Answ Come that thou mayest bee sincere : Christ calls at the door of Laodicea , yet a formal , hypocritical Church ; yea God spreadeth forth his hands to such , Jsa 65.2 . compared with 5. I have spread out my hands all the day unto a rebellious people , which walketh in a way that was not good , after their own thoughts , vers. 5. Which say stand by thy self , come not near to mee , for I am holier than thou , these are a smoak in my nose , a fire that burneth all the day . What now poot soul hast thou to object , but that thou mayest come to Christ , and cast thy self into his arms and bosome ?

O Come , Come , Come , behold everlasting arms open to receive thee . Come , prophane person , formalist , here 's heaven and salvation , to bee had freely , if you have hearts to take it , all for a nothing-creature : O Come , Drunkard wilt thou lye and rowl like a Swine in thy drunkenness , and not come to Christ , and have a heaven ? Swearer , wilt thou rend Gods name , and reject a heaven ? Unclean person , wilt thou prize thy lusts above a Christ , a heaven ? O no , no , Fie for shame .

Come likewise poor doubting soul , cast thy self into Christs arms , hee will not cast thee out : Take Hesters resolution , If I perish , I perish , I will perish in doing my duty , and going in to the King : If I dye , I dye , however I will dye doing my duty , and hanging upon Jesus Christ ; say to thine own soul , as once the Lepers who sate in the gate of Samaria , said one to another , a King . 7.4 . If wee say wee will enter into the City , then the famine is in the City , and wee shall dye there , and if we sit still here , we dye also ; now therefore come and let us fall into the hoast of the Syrians , if they save us alive , wee shall live , and if they kill us , wee shall but dye . So say , If I stand where I am , I dye , if I return to old courses , I dye likewise ; what then ? I will venture on Christ , if hee save mee alive , I live , if hee kill mee , I can but dye . Amen .

Proposit. 2 That all the promises of God made to sinners in Jesus Christ , shall certainly and assuredly bee fufilled and accomplished .

It s cleared 1 King . 8. v. 56. Blessed be the Lord , that hath given rest unto his people Israel , according to all that he promised , there hath not failed one word of all his good promise , which hee promised by the hand of Moses his servant .

God made a promise to Moses of giving rest , &c. to the people of Israel , this promise God was punctual to a word in the fulfilling of it : And this was a promise of the Law made to Moses the Law-giver on the behalf of that people : Now if God were so punctual in fulfilling the promises of the Law , which were made to Moses , and given into his hand for that people , that he would not fail in a tittle ; how much more punctual ( think you ) will hee bee , in fulfill those promises which are made to Christ , and given into his hand of the Saints , such as all the promises of Law and Gospel now are to the people of God .

Now for the fuller clearing of this truth , both that it is , and must bee so , I shall lay before you some Demonstrative grounds , which may serve to strengthen and confirm our faith in this great point , That all the promises made in Christ , shall most certainly be fulfilled , and accomplished .

Demonstrat . 1. From the Text , They are in Christ .

2 From the great obligations lying upon God the Father and Jesus Christ to see to it , that the promises be fulfilled .

Engagement 1. Promises cost Christ dear before he had them ; though they are a gift to us , yet Christ paid for them . The first Adam had the promises for nothing , but he by his fall squandring away the promises , none of his seed could ever have been partakers of any of them , had not Christ the second Adam stepped in , and by paying a price to his Father Justice redeemed the promises again .

Now the price was no less than his owne life , and the promises having cost Christ so dear , this obligeth him to look to it , that they be fulfilled .

Engagem . 2. Christ cannot put the promises to other use ; For , for himself hee hath no need of them ; the evil Angels , and good too , God did in a manner except them from having benefit by them , when he willed his Son to take mans nature upon him rather than theirs .

Now adding this to the former , that the promise cost Christ so dear , and can be put to no other use than to bee fulfilled to his people , this may give us good assurance , both of the great engagement that lyeth upon Christ to do it , and also that it shall bee done ; For if a man hath bought a thing deare , and there is but one use it can bee put to , hee will not fail of that .

Engage . 3. The promises are now in Christs hand . Christ takes it ill from men , if they have a talent in their hands , and do not improve it , as in the Parable of the Sloathful servant . Now Christ having so great a talent in his hand as the rich treasure of the promises , which talent , as it may bee improved much for the glory of God , and the good of his people , so can it not bee improved any way but by fulfilling them , and in case Christ see them not fulfilled , the talent lyes by in his hand useless , which cannot but engage Christ to see to it that the promises bee fulfilled ; this the Apostle seemeth to hint at in the Text , when hee saith , All are in him , i.e. they are in Christs hand , in his keeping , and therefore saith hee , They are Yea , and Amen , i.e. true , certain , immutable , shall most certainly bee fulfilled , Christ will not suffer such a Talent to bee in his hand , and not improve it .

Engage . 4. The promises are not onely in the hand of Christ , but Christ hath received them of his Father for this end , that hee should give them forth to sinners .

God gave them into Christs hand , upon this condition , that hee should not keep them himself , not let them lye by useless , but give then forth to poor sinners , as Act. 2.33 . Therefore being by the right hand of God exalted , and having received of the Father the promise of the Holy Ghost , he hath shed forth this which ye now see and hear .

Engage . 5. Christ by promise is engaged to see them fulfilled . A mans promise lays an engagement and an obligation upon him ; Christ hath promised to see them accomplished . Hee gives us his promise upon his Fathers promise , that the promises shall be fulfilled , Luke 24.49 . And behold , I send the promise of my Father upon you . God the Father had promised to send the Spirit , here Christ adds his promise to it , as to say , Hath my Father promised the Spirit , why I do promise it shall be made good , for I will send him .

Now poor soul , dost thou doubt whether the Promises shall be fulfilled , why consider a little what engagement lies upon Christ , to see to the fulfilling of them .

2 I may demonstrate the truth from those great ties and engagements that lye upon God the Father , to see to it , that the Promises bee fulfilled . As there are great engagements lye upon Christ , so upon the Father also .

Engage 1. The declaration God hath made of his own name engageth him to it , Exod. 34.6 . God hath declared this to be a part of his Name , that the is abundant in goodness and truth , and how can this bee , should hee not fulfill his promise ?

Engage . 2. Gods faithfulness engageth him to it , Heb. 10.23 . Let us hold fast the profession of our faith without wavering , for he is faithful that promised .

This was the ground of Sarahs beleeving , God promised , and though much might bee said in reason against the thing , yet judging him faithful she beleeveth , Heb. 11.11 . Through faith Sarah her self received strength to conceive seed , and was delivered of a Childe when she was past age , because she judged him faithful who had promised . Hence Balaam reasons , God is not as man , therefore cannot lye , or be unfaithful .

Engage . 3. Gods promise it is a part of his Covenant : what is the Covenant of Grace , but a bundle of precious Promises ? now God wil not break his Covenant in any part of it . See for this , Isa. 54.10 . For the mountains shall depart , and the hills be removed , but my kindness shall not depart from thee , neither shall the Covenant of my peace be removed , saith the Lord that hath mercy on thee . God speaks high language —

Engage . 4. God hath added his Oath to his Promise , Heb. 6.17 . wherein God willing more abundantly to shew unto the Heirs of Promise , the immutability of his Counsel , confirmed it by an Oath . As an Oath confirmeth another in the certainty of the thing he swears to , and therefore saith the Apostle , An Oath is for confirmation , vers. 16. so doth it lay upon another an engagement to do , what the hath sworn to , and indeed the great engagement that an Oath lays upon the party swearing , is that whereby the other is confirmed . Now , God hath for the strengthening of our faith , added his Oath to his Promises ; God ( as with reverence I may say ) should break his Oath , and forswear himself , if he should not see to it , that the Promises be fulfilled .

Engage . 5. God hath pawned and morgaged Heaven and Earth upon it , the Covenant of the day and night , that hee will not break his promise , Jerem. 31. vers. 34 , 35 , 36 , 37. But this shall be the Covenant that I will make with the House of Israel ; after those days , saith the Lord , I will put my Law in their inward paris — vers. 35. Thus saith the Lord , which giveth the Sun for a light to the day , and the courses of the Moon , and of the Starres for a light to the night , which breaketh the Sea when the waves thereof roar : his name is the Lord of Hosts , vers. 36. If these Ordinances depart out of my sight , saith the Lord , then shall the seed of Israel cease from being a Nation before me for ever , vers. 37. Thus saith the Lord , if the Heavens can bee measured , or the foundations of the Earth be searched out beneath , then will I cast off all the seed of Israel , for all that they have done , saith the Lord . God before had made many precious Promises to Israel , now lest any should doubt of the fulfilling of them , God here lays Heaven and Earth to pawn upon it ; so Chap. 33. ver. 25 , 26. the same with the former .

Engage . 6. God expects wee should fulfill our promises to him , and therefore by the rule of equity he himself will do the same , Deut. 23.23 . That which is gone out of thy lips thou shalt keep and perform , as thou hast vowed it willingly unto the Lord thy God , for thou hast spoken it with thy mouth .

Engage . 7. God takes breach of promise exceeding ill in man , and therefore himself will not do it , Nehem. 5.13 .

To all that hath been said , let mee adde a word or two more ,

1 The Saints venture upon the Promises , and so should be deceived in their hopes , if they were not fulfilled . 2 They are the Saints inheritance , Saints are heirs of promise , Heb. 4.1 . & 6.17 . God willing more abundantly to shew unto the Heirs of promise — Saints should be deprived of their inheritance , should not the Promises be fulfilled . 3 Saints should sustaine injury by it , should they not be fulfilled . 4 The experience of all Ages shew us , that God hath ever fulfilled his promise ; God made a promise to the Fathers that Christ should come , this hee fulfilled when Christ came , Act. 13.32 , 33. And wee declare unto you glad tidings , how that the promise which was made unto the Fathers , God hath fulfilled the same unto us their Children , in that he hath raised up Jesus again , as it is also written in the second Psalm , Thou art my Son , this day have I begotten thee .

God made a promise to Noah , that the Earth should not be drowned — this though the world hath stood four thousand years since , yet God hath never broken .

God made a promise to Abraham , that at the end of four hundred and thirty years , his Seed should come out from amongst those that afflicted them , with great substance , Gen. 15.13 , 14. This God punctually fulfilled to a day , Evod. 12 vers. 41. And it came to pass at the end of four hundred and thirty years , even the self same day , it came to pass , that all the Hosts of the Lord went out from the Land of Aegypt .

God made a promise to Joseph , that hee should rule over his Brethren ,

God made a promise to David of the Kingdome ,

God made a promise to Israel , that at the end of seventy years Captivity in Babylon they should bee delivered , and these Promises hee fulfilled .

God made a promise to his people of the Spirit , Joel . 2. Zach. 12.10 . and chap. 2. the same in 14 , 15 , 16. Chap. of John , and this God makes good , Acts 2.

Obj. 1. O but will some poor soul say , True , God hath made such a promise , but me thinks I see so many , and so great difficulties , and discouragements in the way of Gods fulfilling the same , that I cannot think ever God will fulfill it .

Ans. 1 Are the difficulties or discouragements greater than those Abraham met with ? he had a promise of a Son ,

1 He waits twenty five years after the promise was made , as will appear if you compare Gen. 12.4 . with chap. 21.5 . Abraham was seventy and five years old when he departed out of Haran , where he had the promise , Gen. 12.2 . and he was an hundred years old when his Son Isaac was born unto him , Gen. 21 , 5. was not this a great discouragement ? might not Abraham have said every year , sure the Promise will never come ? —

2 He waits so long till his own body was dead , and Sarahs wombe ; the means by which the promise should be brought about , there was a death upon it , so as that in a Natural way there was no hope , and therefore hee is said to beleeve in hope against hope , Rom. 4.18 . did not this much heighten the discouragements , and make difficultie greater ? might not Abraham say , well , now I see there is no hope ?

3 After God had given him a Son , yet God commands him to offer him up .

Did not this make difficulty the greater ? Abraham might say , This Son of mine is the only Son in whom the Promise is to bee fulfilled , and God commands me to offer him up .

Now notwithstanding all these , Abraham beleeves ; before he had a Son , hee beleeved that God who had promised was able to perform it ; and after , when God bids him sacrifice his Son , God still was able .

2 Gods remembrance of his promise makes him to work wonderously over the head of all difficulties , Psal. 105.42 . compared with the former verses , For hee remembred his holy promise .

3 Is any thing too hard for the Lord ?

Obj. 2. O but I have sinned exceedingly against God , since such and such a Promise hath been made unto me ?

Ans. Yet God remembers his promise , Psal. 106.45 . compared with former verses ; And he remembred for them his Covenant — yet ver. 34. They did not destroy the Nations concerning whom the Lord commanded them , vers. 35. But were mingled among the Heathen , and learned their works , vers. 43. They provoked him with their counsel ; and yet God remembred his Covenant , v. 45 and as he remembers his promise , so he will fulfill it .

Christ before his death gave his Disciples a promise of the Spirit ; after this they deal more unkindly with him than ever , Peter denies him , some sleep when hee was in the midst of his agony , all forsake him and flye , and yet Christ fulfills his promise to them .

How exceedingly did Jehoram the son of Jehoshaphat King of Judah , make Judah to sin ? 2 King . 8 18. He walked in the way of the Kings of Israel , as did the house of Ahab , for the daughter of Ahab was his wife , and hee did evill in the sight of the Lord .

Yet for all this , because God had made a promise to David , that hee should alwayes have a light , hee will not therefore destroy Judah , as vers. 19. yet the Lord would not destroy Judah for David his servants sake , as hee promised to give him alway a light , and to his children .

Gods Covenant , Isa. 54.9 . is said to bee like the waters of Noah ; when God had brought a floud upon the world in Noahs time , God sware to Noah hee would not drown the earth , as you may read , Gen. 8.21 . For the imagination of mans heart is evil from his youth , — it should be rendred , Although the imagination . —

Such is Gods Covenant and Promise that hee will not break it , although the heart of man bee evill .

Again , thou hast sinned , what is thy sin , but a breach of the Law ? Now the Promise was before the Law , and therefore thy breach of the Law cannot disanul the Promise , Gal. 3. v. 15 , 16 , 17. And this I say , that the Covenant that was confirmed before of God in Christ , the Law which was four hundred and thirty years after cannot disanul , that it should make the Promise of none effect .

Object . 3. But I am a poor unworthy creature .

Answ. The Promise is a gift , Gal. 3.22 . That the promise by faith of Jesus Christ might be given to them that beleeve .

Object . 4. But had I something of that God hath promised , in way of pawn or pledge , I then could beleeve .

Answ. Abraham had nothing but a bare promise , and yet hee beleeves , Act. 7.5 . And hee gave him none inheritance in it , not so much as to set his foot on , yet hee promised that hee would give it to him for a possession , and to his seed after him , when as yet hee had no childe . Wee should beleeve God upon his bare promise , as the Samaritans beleeved Christ , because of his own word , Joh. 4.41 . And many more beleeved , because of his own word .

Object . 5. O but I have waited so long for the promise , and yet it comes not , I see it not fulfilled , that my soul faints , I begin to be without hope that ever it will be fulfilled .

Answ. Hast thou waited longer then Abraham ? Abraham had a promise of a Son , but waited twenty five years , as bath been shewed , hast thou waited yet twenty five years , or half that time .

Object . 6. But I finde much unbeleef in my heart about it , I cannot beleeve the fulfilling of the promise , and therefore undoubtedly though God could fulfil it , yet my unbeleef will hinder .

Ans. 1. Can thy unbeleef hinder what God would do ? then is thy sin greater than the power of God .

2 Hast thou such a promise made to thee ? then assure thy self thy unbeleef shall never hinder it , 2 Tim. 2.12 , 13. If we beleeve not , yet hee abideth faithful , he cannot deny himself , Rome . 3.3 . What if some did not beleeve , shall their unbeleef make the faith of God , without effect ? God forbid .

Was there not much unbeleef in David concerning the promise God had made to him touching the Kingdome , when hee said , I shall now perish one day by the hand of Saul ? 1 Sam. 27.1 . Yet God made it good .

So in Zacharias , Luke 1. when hee said , Whereby shall I know this ? for I am an old man , and my wife well stricken in years , v. 18 , 19. yet God fulfilled it .

3 Put case thou canst not beleeve God will perform it , beleeve but thus much , God is able , and it shall bee fulfilled . So Abraham did in two as difficult cases as thine , and by this faith in the power of God obtained the promise in both , Rom. 4.21 . And being fully perswaded that what hee had promised , hee was able also to perform , Heb. 11.19 . Accounting that God was able to raise him ( i.e. Isaac ) up even from the dead .

Object . 7. But God doth seem apparently to cast me off .

Answ. God cast off the Jews , and yet he calls them again upon this very account of his love and promise , Rom. 11.27 . For this is my Covenant unto them , wh●● I shall take away their sins .

Object . 8. But I have broken covenant and promise with God , and therefore God hee will break his with me .

Answ. The good things God hath promised do not come upon the account of our Covenant , Ezek. 16.61 . Then thou shalt remember thy wayes and be ashamed , when thou shalt receive thy sisters , thine elder , and thy younger , and I will give them unto thee for daughters [ but not by thy Covenant . ]

Object . 9. But some soul will say , I do not question whether God will fulfill his promise , or no , but here is my doubt , I question whether hee will fulfill it to me , such a one as I am .

Answ. 1. Thou oughtest not to make such a question .

1 Because such a question tends directly to keep thee off from beleeving , which is that God commands .

2 Because God hath no where said , It doth not belong to thee , and where God doth not exclude , thou oughtest not to exclude thy self .

3 Because such a question is first started in thee by the Devil whom thou oughtest not to hearken unto ; for it cannot bee of God , because he every where calls souls to beleeving , and therefore doth not put in questions to keep men from it .

4 Because it is such a question as thou canst no way bee satisfied in , but onely by ceasing to make it , and closing with the promise .

5 Because wee no where finde in Scripture that ever any of the Saints made such questions , or if by reason of any distemper at any time did speak somewhat like it , yet they are afterwards either blamed , or do blame themselves for it .

Answ. 2. Thy very beleeving of it makes it thine , Gal. 3.22 . That the promise by faith of Jesus Christ might be given to them that beleeve . Hene Heb. 11.33 . Saints are said by faith to have obtained promises .

Quest. How may I come to know when the Promise is near fulfilling ?

Answ. 1. Extraordinary pressures lying upon thee , is a sign the promise is near , Exod. 2.24 . And God heard their groaning , and God remembred his Covenant with Abraham , and with Isaac , and with Jacob : and God looked upon the children of Israel , and God had respect unto them . When the pressures of Israel were so great , that they sigh and groan under their burden , then God remembers his Covenant . So Chap. 6.5 .

2 Extraordinary deadness , is also a sign the promise is near . Then was the promise nearest fulfilling to Abraham , when in a natural way his body was dead , and Sarahs womb dead .

3 Extraordinary growth , Act. 7.17 . But when the time of the promise drew nigh , which God had sworn to Abraham , the people grew and multiplied in Egypt .

Quest. what doth the consideration hereof afford us as matter of comfort ?

Answ. There is comfort in this , That our beleeving the prom●●e shall not bee in vain . Thou shall not be ashamed of thy faith , thy hoping , trusting , staying upon God , Acts 13.23.32 . And we declare unto you glad tidings , how that the promise which was made unto the Fathers , God hath fulfilled the same unto us their Children .

Q. What may we learn hence as our duty ?

A. 1. Learn not to charge God foolishly ; my meaning is , not to charge God with breaking of promise ,

There is a proneness , or aptness in the Saints themselves , to charge God with breach of promise , Psal. 77.8 . Doth his promise fail for evermore ? And to do it is a very great and provoking evil , Numb. 14.34 . After the number of the days in which ye searched the Land , even forty days ( each day for a year ) shall yee bear your iniquities , even forty years , and yee shall know my breach of promise .

Q. But when do we charge God with breach of promise ?

Ans. 1. When because the promise tarries a great while , we therefore conclude it will never come , Psal. 77.8 . Doth his promise fail for evermore ?

2 When consulting with carnal reason wee come to question whether the thing can be , or how it can be , Numb. 11. vers. 18. to 21. You have wept in the ears of the Lord , saying , who shall give us flesh to eat ? for it was well with us in Aegypt , therefore the Lord will give you flesh , and you shal eat even a whole moneth , until it come out at your nostrils , and it be loathsome unto you , because that yee have despised the Lord which is among you , and have wept before him , saying , why came we forth out of Aegypt ?

3 When the lying of great difficulties before us make us to fly back , and run from the Promise , Numb. 14. vers , 2 , 3 , 4. the Children of Israel had the Promise going with them to Canaan , but hearing of the strength of the men , and Cities of that Land , &c. they will back again into Aegypt , and so indeed do run from the Promise , and this , vers. 34. God calls a charging him with breach of Promise .

2 Wait for the fulfilling of the promise , Acts 1.4 . Wait for the promise of the Father , which ( saith Christ ) yee have heard of me ; and that with patience , Heb. 6.15 . After he had patiently endured , he obtained the promise .

3 Take notice of Gods fulfilling of his promises , when he doth fulfill them . So Solomon did , 1 King . 8. vers. 15. And he said , blessed be the Lord God of Israel , which spake with his mouth unto David my Father , and hath with his hand fulfilled it ; and vers , 20. And the Lord hath performed his word that he spake , and I am risen up in the roome of David my Father , and sit on the Throne of Israel , as the Lord promised , vers. 24. vers. 56. Blessed be the Lord that hath given rest unto his people Israel , according to all that he promised , there hath not failed one word of all his good promise , which hee promised by the hand of Moses his Servant , four times over in this one speech of his , he takes notice of this .

Although the Promise was made some hundreds of years before , yet hee doth not forget it at the time of fulfilling .

So David did , 2 Sam. 7.28 . And now O Lord God , thou art that God , and thy words be true , and thou hast promised this goodness unto thy Servant ; write a mark , such a day , in such a place God fulfilled his promise .

4 When thou art in streights , urge God with his promise , Psalm 119.49 . Remember the word unto thy Servant , upon which thou hast caused me to hope .

So Jehoshaphat did , 2 Chron. 20.9 . So Jacob did , Gen. 32. vers. 9 , 10 , 11 , 12. And Jacob said , O God of my Father Abraham , and God of my Father Isaac , the Lord , which saidst unto me , return unto thy Country , and to thy kindred , and I will deal well with thee ? vers. 11. Deliver me I pray thee from the hand of my Brother , from the hand of Esau , for I fear him , vers. 12. And thou saidst , I will surely do thee good , and make thy Seed as the sand of the Sea , which cannot bee numbred for multitude .

5 When thou art in the dark , bless God that thou hast a Word , or Promise to trust in , and relye upon ; you may see this in David , Psalm 56.4 . Mine enemies would daily swallow me up , vers , 2. & vers. 4. In God I will praise his word , in God I have put my trust , I will not fear what flesh can do unto me , vers. 10. In God will I praise his Word , in the Lord will I praise his Word . David was in streights , and had nothing to trust to , and three times over hee praiseth God for his Word .

6 Blesse God whensoever thou hast had a promise fulfilled , 1 King . 8.56 . Blessed be the Lord that hath given rest unto his people Israel , according to all that he promised ; which that thou mayest do , pray for the fulfilling of Promises before they be fulfilled , 2 Chron. 1.9 . Now O Lord God , let thy promise unto David my Father be established , &c. Compare this with 1 King . 8. vers. 15 , 16 And hee said , Blessed bee the Lord God of Israel , which spake with his mouth unto David my Father , and hath with his hand fulfilled it , saying , Since the day that I brought forth my people Israel out of Aegypt , I chose no City out of all the Tribes of Israel to build an house , that my Name might be therein , but I chose David to be over my people Israel . He that prays for the fulfilling of a Promise before it comes , will bless God when it comes .

Absolute Promises made to Sinners as Sinners . Isaiah 57. Vers. 17 , 18 , 19.

For the iniquity of his covetousness was I wroth , and smote him : I hid me and was wroth , and he went on frowardly in the way of his heart .

I have seen his wayes and will heal him ; I will lead him also , and restore comforts unto him , and to his mourners .

I create the fruit of the lips , Peace , peace , to him that is afar off , and to him that is near , saith the Lord , and I will heal him .

I Shall not spin out time about the coherence of these three Verses with the former , or in explication of them , onely give you a lesson from them in general , which is this ,

Doctr. That the promises of grace , or the free promises of the Gospel , are made to Sinners , or to persons as Sinners , under the notion of Sinners .

I shall first clear my meaning in this Proposition , and then shew how it ariseth from these words taken together in the lump .

To explain my own sense and meaning , take these two things ,

1 That I speak not of Promises in general , but onely of the absolute promises , or promises of grace : Concerning conditional promises is another question ; that which I affirm is this , That all absolute promises are made to sinners , or to persons under that notion . 2 That when I use the term [ as Sinners ] my meaning is no more than this , To persons whilst they are yet without any precedaneous work or qualification , the promise is made .

How this ariseth from the words will appear , if we consider two things .

1 The Promises laid down in the words , which are four , and all promises of Grace belonging to the Covenant of Grace . 1 I will heal him , vers. 18. What healing ? Why , onely a healing of the backsliding nature that is in us , this is a promise of the Covenant of grace , Jer. 32. v. 38. and 40. compared , And they shall be my people , and I will be their God . vers. 40. And I will make an everlasting Covenant with them , that I will not turn away from them , to doe them good , but I will put my fear in their hearts that they shall not depart from me . 2 I will lead them . What is that but the teaching and direction of the Spine , promised in the Covenant of grace ? Jer. 31.34 . And they shall teach no more every man his neighbour , and every man his brother , saying , Know the Lord , for they shal all know me , from the least of them unto to the greatest of them , saith the Lord . 3 I will restore comfort to him . This spiritual comfort is laid down as the very substance of the Gospel , the maine thing aimed at in the New Covenant , Isa. 40.1 , 2. Comfort ye , comfort ye my people , saith your God , speak ye comfortably to Jerusalem , and cry unto her , that her warfare is accomplished , that her iniquity is pardoned ; — And therefore this too is a New Covenant promise . 4 A promise or creating peace to them that are afar off , and nigh , vers. 19. This is the very work of the Gospel , as Eph. 2.17 . and therefore this promise must needs relate to the New Covenant , and so bee a promise of Grace . 2 Consider the Qualifications of the persons to whom these promises are made , even then when they are made , qualified they are , but how , with sin enough , and too much , though not too much for Grace to mount over ; Sinners they were in grain , and this is all their qualification .

1 Their sin , it was in it self exceeding great and hainous , as is expressed in these words , The iniquity of his covetousness . Not onely covetousness of it self , an iniquity , but an iniquity ( as wee may say ) there was of this iniquity . It is a phrase somewhat like that , Rom. 7.17 . Sinful sin . It was enough for the Apostle to call Sin , Sin , but that he might speak of the evil of it in the highest and most transcendent way , hee calls it Sinful sin ; so it was enough here for the Prophet to have called Covetousness by its own name , Covetousness , but to shew the height and transcendency of this wickedness of theirs , hee calls it , Iniquity of covetousness .

But 2. Though then evill were great , yet it may bee they were ready to bee reformed upon the least appearance of Gods displeasure against such wayes and practices ; No , I was wroth ▪ smote them , saith God , and what followed , hee went on frowardly , was so far from being made better , that like a froward stubborne childe , grew the worse for Gods correcting of him Aye but ,

3 Though hee did thus a while , yet it may bee in the end hee saw his evill , and did turn to God ; No , saith God , I have seen his wayes , as to say , Poor creature , hee sees not his misery , hee takes no notice of his wayes , but runs on frowardly and foolishly ; well saith God , I have seen his wayes , I see of what a crooked disposition he is , how froward and stubborne , hee will not so much as once bend or bow under all my corrections , but bears himself up in wayes of opposition against mee , well saith God , I will notwithstanding all this , heal him &c.

Object . But it seems there was some qualification in him by vers. 18 . for God saith , Hee will restore comfort to his mourners .

Answ. No , for here is nothing at all spoken of his mourning , but of others mourning for him hee mourns not at all , but goes on frowardly , in the way of his heart , but others seeing him , and loving him better than hee doth himself , and seeing whither his wayes and courses tend , which hee takes no notice of , mourn for him . As when a gracious Father hath a childe that will swagger and swear , and there is no reclaiming of him , hee , viz. the son , goes merrily and jollity on in his way , and will bee drunk and roar , and what not , hee sees not the evill or danger of the way hee is in , neither doth hee mourn for it , but his gracious Father loving him better than hee doth himself , and knowing the evill of the way , hee mourns and sheds many a tear , and gives many a groan because of him : Now when God comes to reclaim such a sinner , he doth not only comfort him , but such as have mourned for him .

In the carrying this on , I shall shew ,

First , The truth of it , that it is so :

Secondly Some reasons , why it must needs be so .

Thirdly , Answer an Objection or two .

Fourthly , Apply it .

1 Concerning the first , that it is so , take only a parallel place or two with this of the Text , as Isaiah 43.12 , 23 , 24 , 25. compared together , But thou hast not called upon me , O Jacob , but thou hast been weary of me , O Israel . vers. 23. Thou hast not brought me the small cattel of thy burnt offerings , neither hast thou honoured me with thy sacrifices : I have not caused thee to serve with an offering , nor wearied thee with incense , vers. 24. Thou hast bought mee no sweet cane with mony , neither hast thou filled me with the fat of thy sacrifices , but thou hast made me to serve with thy sins , thou hast wearied me with thine iniquities . vers. 25. I , even I am hee that blotteth out thy tran●gressions for mine own sake , and will not remember thy sins . Here God considers his people in as sinful a condition both for sins of omission and commission , as a people could bee in , and yet thus considered , hee makes a free , precious promise of grace , of the richest grace , viz. forgiveness of sins ( the great New Covenant promise ) unto them .

So Psal. 25.8 . Good and upright is the Lord , therefore will hee teach [ Sinners ] in the way .

The promise of teaching ( another New Covenant promise ) is made to Sinners .

Object . But in the next verse it is said , Hee will teach the meek ; so that it seems meekness is the condition of this promise of teaching .

Answ. There is a twofold teaching of the wayes of God , a first or beginning teaching , and a further teaching , or a teaching as to conversion , and a teaching as to building up . Now the first is promised to sinners , and persons under that notion , and meekness , is not the condition , but the fruit of it ; a soul is first taught aright to know God , and thereby made meek . The latter , meekness may bee the condition of , in some sense , for the more meek and humble any man is , the more is hee taught of God ; but when I call it a condition , it is not a condition to bee wrought by my self , but such a condition as is freely given to the soul in its imbracing of the free promise ; for by laying hold of that word which promiseth teaching to men as sinners , I am made meek and humble , this qualification being now wrought in me , God ( to the soul thus qualified ) now promiseth more and further teaching .

2 Why it must needs be so .

Reason 1. Because the Covenant of Grace it self in the first making of it , in the continual promulgation of it , and in the application thereof , hath all along respect to persons as sinners , and therefore surely all the promises thereof must bee made to persons under that notion . When Jesus Christ first struck hands with the Father , and entred into Covenant for man , man was then considered as a sinner , one that had broken Covenant with God , and was now liable to the censure of Justice , or else what need had there been of a Sureties entring Bond in mans behalf . Look upon the Promulgation of this Covenant all along , and it is to man under the notion of being a sinner . In the very first Promulgation thereof to Adam , what was there in him Antecedent , or preparatory , save only his Sin ? Gen. 3.

In the first clear preaching thereof by Christ and his Apostles to the Nation of the Jews , was it not preached to them as Sinners ? Read Christs Commission to the Seventy , Luk. 10.5 : First say peace , that this peace is Gospel peace is clear , because they which reject it , reject the Kingdome of God , ver. 11. the persons to whom this is to be preached , they are the unworthy as well as the worthy , for they were to preach this to all where they came , ver. 5. yea they are called Wolves , which marks them out to be Sinners of the worst sort of all , as vers. 3. Behold , I send you forth as Lambs among Wolves . The order of the delivery of this is in the first place .

Out of all which I observe , that the preaching , or promulgation of the Gospel , or Covenant of Grace is to persons , as sinners , for if so be the persons the Seventy were sent out amongst , were sinners , and if so bee the first thing they were to preach to them , were Gospel peace , then must it of necessity be to them as sinners , without we should conceive , that wheresoever the Gospel comes , the Spirit of God goes before , and works upon mens hearts , making them of Sinners no sinners , and that before ever a word is spoken to them , which granted , wee have no need of the Word , you may throw away your Bibles , the Spirit doth work without them .

In the first preaching thereof to the Gentiles , it was to persons as sinners , as Mark last , 15. it was to be preached to all rational Creatures , and under what consideration could this bee preached to all and every man , but this of being sinners , for none will say that all to whom the Gospel came were righteous and qualified persons , and yet it was to be preached to all .

So that at three remarkable times as ever the World saw , viz. at the first preaching of the Gospel to the World , the first clear preaching thereof to the Nation of the Jews , and the first preaching thereof to the Gentiles , the Gospel or Covenant of Grace was ever preached to persons as sinners ; as in the Promulgation , so it the Application , is it not to persons as sinners ▪ We have an express place for this , Ezek. 16 vers. 6 , 7 , 8 , 9. And when I passed by thee , and saw thee polluted in thine own bloud , I said unto thee , when thou wast in thy bloud , live ; yea I sail unto thee when thou wast in thy bloud live — ver. 8. Now when I passed by thee , and looked upon thee , behold thy time was the time of love , and I spread my skirt over thee , and covered thy nakedness , yea I sware unto thee , and entred into a Covenant with thee , saith the Lord God , and thou becamest mine . vers. 9. Then I washed thee with water — Here wee may read of the Application of this New Covenant to the Creature , and all the benefits thereof , as our effectual Vocation , our Justification , Sanctification , Adoption , &c. and in what state or condition is the Creature when all this is applied to it , why see vers. 6. polluted in its bloud , Thou wast in thy bloud , in thy bloud , in thy bloud , and then ( saith God ) I said unto thee , live ; and that time when thou wast in thy bloud was the time of love —

Now this I say , if it bee so that the Covenant of Grace in the first making of it , in the continual promulgation of it , in the application of it to the Creature , be still to persons as sinners ; then surely all the Promises of Grace ( wherein the whole , or substance of this new Covenant lies ) must likewise bee to persons under that notion .

Reas. 2. Because sinners as they are sinners , are the fittest objects of Grace and Mercy . A man in misery , whilst he is in it ( whether he be sensible , or not sensible thereof ) is the fittest object of mercy ; when he is come out of it , he is not so fit an object of mercy as before , whilst hee was in it . So a Sinner as he is a sinner , whilst hee is going on in ways of sin , is the fittest and most proper object for mercy to lay hold of ; and hence the Promises of Grace are made to persons under that notion .

Reas. 3. Because otherwise they could not bee grace ; grace bestowed upon one that hath metited the same , is not grace , Rom. 11.6 . And if by grace , then it is no more of works , otherwise grace in no more grace ; but if it be of works , then it is no more grace , otherwise work is no more work .

If a man should say to another , you have done thus and thus for me , and therefore I promise to do thus for you , this were not grace ; but to say , you have done what you can against me , and yet I promise to do thus for you , this is grace indeed : so here , contraries destroy each other .

To be free , and to be upon condition , are so directly contrary , each to other , that they can never stand ; let the condition be never so mean , or little , yet it destroys grace . If a man condition with another to give him a hundred pound by the year , for that which is not worth two pence , yet so long as lice gives what hee gives upon condition , it s no longer a free gift , although the thing he receives bee of no value in comparison of that which he gives .

Obj. But if God give the condition , it may bee Grace notwithstanding , as if I promise another a thing upon condition of so much mony , and give him as much mony at I require of him , then is the thing of grace though upon condition , because I give him the condition .

Answ. Grant it to bee so , yet then it will follow , that seeing Christ gives the condition , I must first come to him as a poor sinner under that notion , who as yet hath not the condition , that I may have the same , and so I must come to Christ first of all ; and seeing I cannot come to him but in the Promise , I must therefore also lay hold of the Promise , before I have the condition . Yea further , seeing that Jesus Christ gives no Spiritual mercy but by vertue of some promise ; it will therefore follow hence that the promise is made to me before ever I have the Condition ; the Condition being a fruit of the Promise , and not the Promise a fruit of the Condition , and so consequently the promise of Grace notwithstanding all , is made to me , as I am a sinner .

Reas. 4. Because God would give no just reason to any to exempt themselves from laying hold of the grace of God . Now should God make promises to persons as they are thus qualified , there would be just ground for many poor souls to exempt themselves ; as for instance , Should I promise a man to doe him such a courtesie would he give me so much money , or do such a peece of work for me , a poor man now which hath not so much money to give , or a lame man , weak , sickly men , who are not able to do such a peece of service , might justly exempt themselves ; so , should God promise upon a condition , those that want the condition might exempt themselves .

3 For objections , they are many , some drawn from Scripture , and some from Reason , I shall briefly speak to the principal of either .

Obj. 1. This is contrary to the preaching of John the Baptist , Matth. 3.2 . yea of Christ himself , as Chap. 4.17 . who both preach repentance first . Repent , for the Kingdome of heaven is at hand .

Ans. Though in order of words Repentance is first , yet not in the order of matter , for the reason of a thing is before the thing it self ; now what is the reason why they should Repent ? why , because the Kingdome of heaven is at hand ; What is the meaning of that ? why the Grace of God , or the Kingdome of Grace ; peace with God , free and full remission of sins is coming towards you ( for the preaching of peace and remission of sins is called the Kingdome of God , Luke 10.5 . compared with vers. 9.11 . Say , peace be to this house — ver. 9. Say unto them , the Kingdom of God is come nigh unto you . And preaching of the Gospel is called preaching of the Kingdom of God , Act. 20 , 25. Among I whom I have gone preaching the Kingdome of God — ) therefore Repent ; so that we have first the declaration of the Gospel , Free Grace , full remission of sins by Christ proclaimed , and from such considerations they are to Repent ; so that the Gospel comes first before the word of Repentance , and therefore it is to them as they are Sinners , for it findes them such .

Obj. 2. But in Matth. 11. vers. 28. Christ bids such as are weary and heavie laden to come to him ; therefore men must first be weary , and heavie laden before they come to Christ , or the Promise , and therefore it is not made to them as sinners .

Ans. 1. When Christ bids those that are weary and heavie laden come to him , doth it therefore follow he excludes all others ? I grant such are to come , and such are most backward and affraid to come , and therefore called ; but doth it follow therefore that no other must come ▪ and that these , and only these are called ? If a Prince send forth Proclamation to a company of Traytors to come in and he will pardon them ; and because hee knows that there are some few among them that are so sensible of what they have done , and brought themselves into by their rebellion , that they will never come upon this general Proclamation , but for fear will run away ; he therefore sends particularly to these by name , you and you , who dare not come for fear of being hanged , come I will pardon you , and you ; doth it therefore follow because these have a call ( as it were by name ) therefore now all the rest who have a general call are excluded ? So here — but ,

2 This faine would I know , what is the state and condition that souls are then in when they are thus weary and heavie laden ? Are they in the state and condition of Sinners or not , righteous or unrighteous persons ? one they must bee . If you say they are not Sinners , but righteous persons , then I ask how came they thus ? is it by their being weary and heavie laden barely , or is it by their applying of the Promise ? if it be by their being weary and heavie laden , then what need you press them to come to Christ for Justification , when as they have the same already by this their qualification . If it be by applying the Promise , on having it applied to them , then it will follow , that notwithstanding this their qualification , that they are Sinners , and so remaine until they apply the Promise ; or have it applied to them ; so that the Promise , though we should say it is made to them as such , yet of necessity it must bee made to them as Sinners still , i.e. persons in a stare of sin and misery , for until the Promise is applied unto them , though they are such , yet they are in no other or better condition than sinners .

Obj. 3. But faith it the condition of the Promise , and the Apostle tells us , Galat. 3.22 . that the promise is given to those that beleeve ; now a person beleeving is not a Sinner , therefore not to persons as such .

Ans. 1. Faith is not the condition of the Promise , but it is the fruit of the Promise ; if it be the condition , I ask then , whether or no is it a condition to be wrought by us of ourselves , or doth God give it us ?

It it be to bee wrought by our selves , then is the Promise of Grace worse , and harder than the Covenant of Works ; for though it were required of Adam to do and live , yet he had then a power of doing , but so have not wee now of beleeving .

Yea , no more was required of him than what was put into his nature , for the Covenant of Works was written in his nature , but so is not faith in ours , nay , that faith with which we go to the Promise for Justification never was in our natures , for Adam had not this in innocency , neither was it necessary lie should have it till after the fall .

If it be given us of God ( as these Scriptures prove , viz. Ephes. 2.8 . For by grace are yee saved , through faith , and that not of your selves , it is the gift of God , Phil. 1.29 , ) then it is given by vertue of some Promise , for God gives nothing but by vertue of some promise , which promise can be no other but the free promise , the promise of grace , and therefore the promise of grace is made to us still as sinners , and faith it self is but a fruit thereof .

2 As for that place Gal. 3.22 . That the promise which is by faith of Jesus Christ might bee given to those that beleeve .

I answer , Beleeving is not the condition , but a designation of the persons to whom the Promise is given , i.e. to beleevers , or a declaration of the way in which the promise is given , i.e. in a way of beleeving .

Object . 4. But if the promises of grace are made to persons as sinners , then to all sinners , for that which belongs to any as such , belongs to all as such .

Answ. When I say it is made to Sinners as Sinners , the [ as ] is not to bee understood as noting a causality , i. e. that their being Sinners is the cause why the Promise is made to them , for were it so , then the promise of grace being only an effect of such a cause , should extend to one as well as another , where there is the same cause to produce it , and so it should by necessary consequence reach all and every man , all being Sinners ; but wee are to understand it onely as a designation of the present state and condition that those persons are in , to whom the promise is made , they are for the present in a state of sin and misery , though not this their condition , but the free love of God , and the riches of his mercy to poor souls in such a condition , is the cause why the promise of grace is made to them , and so it follows not , that it is made to every man .

As for example , If a man dye , and give a hundred pound a year for the use or the poor , and put such a clause as this is in his Will , I will have onely such poor as have nothing in the world to live upon , but are forced to beg , to partake of this my charity . Doth it hence follow , that hee gives this hundred pound yearly to all the poor which beg all the world over ? Not so , it shews that it is given to such as are in the state of beggars ; but it follows not , that all those all the world over , who are in that state have a right hereto .

So likewise , suppose a thousand persons were condemned , some for Treason , and some for other misdemeanors , the Prince or Judge sends a pardon amongst them to bee given forth to many of them , and therein is such a clause , that none shall have benefit by it , but such persons as were traitors against him , and condemned for treason , it doth not therefore follow , that every one which was condemned for treason , should have the benefit of the pardon : No , it onely shews that persons under that condemnation are the subjects of it , but it doth not follow , all shall enjoy it , because there may be more persons condemned for that offence then the pardon doth extend unto , but those to whom it doth extend , are persons under such a condemnation .

So , when we say the Tromises of Grace are made to persons as Sinners , i. e. as they are in such a state and condition , it doth not now follow that they are made to all sinners ; no , but it onely shews that they are persons in such a state and condition which onely shall have benefit by the promise of Grace .

Object . 5. But thus to tender the Promises of Grace to persons as they are sinners , is the only way to make men presume and to harden them in their sins .

Answ. 1. Not so , The grace of God teacheth a quire contrary lesson , T it 2. v. 11 , 12. For the grace of God that bringeth salvation hath appeared to all men , teaching us that denying ungodliness and worldly lusts , we should live soberly , righteously , and godly in this present world . Rom. 6.14 . For sin shall not have dominion over you , for yee are not under the Law , but under Grace . 2 Cor. 7.1 . Having therefore these promises ( dearly beloved ) let us cleause our selves from all filthiness of flesh and spirit , perfecting holiness in the fear of God .

2 I grant , some from the preaching of free Grace , take occasion to presume , yet is not the fault in the grace of God , nor preaching thereof , but in themselves , and the naughtiness of their hearts . As when a Magistrate proclaims pardon freely to a company of persons in actual rebellion , if they from the grace and clemency of the Magistrate , shall take occasion to persist , or others to rise up in rebellion , the fault is not in the Magistrate , or his so doing , but in them , it is in him an act of grace and clemency , it is their wickedness doth abuse it : So in this case .

3 Jesus Christ is set up as welt to be a stumbling stone , and a rock of offence to some , as to be salvation to others . God hath laid Christ in Sion for these two great ends , 1 Pet. 2. v. 6 , 7 , 8. Behold I lay in Sion a chief corner stone , elect , precious , and hee that beleeveth on him shall not be confounded Unto you therefore which beleeve hee is precious , but unto them which bee disobedient , the stone which the builders disallowed , the same is made the head of the corner , and a stone of stumbling , and a rock of offence , even to them which stumble at the word . Rom 9.33 . Behold I lay in Sion a stumbling stone , a rock of offence . Wheresoever the Gospel is preached , there are two great designes on foot together , the greatest that ever were in world , viz. of the eternal salvation , or condemnation of poor sinners . The one glorified Justice , the other Mercy ; what if some hearing the word of grace , do presume , it may bee God may have a secret design that some in hearing the grace of God , should presume and stumble at that to their eternal condemnation , which had they in love and sincerity imbraced , would have been to their everlasting salvation . The presumptions therefore of some men , should not hinder the declaration of the grace of God .

4 So long as a man in holding forth the grace of God , doth really aime at the bringing in , and building up of souls ( knowing no better way to effect it than preaching of grace ) abhorring from his heart the thought thereof that any should abuse this grace , and turn it into wantonness , if any do , hee is free from the guilt of their sin , and the danger will fall on their heads .

5 The primary care of a Gospel Minister should bee to give children bread , if they cannot have it , but dogs will be snatching , shall children be starved ?

6 If the grace of God should not bee held forth untill wicked men will not abuse it , it must not whilst such are in the world , for so long they will .

7 Wee are not so much to look at the consequence of an action , as whether the action it self bee according to the will , appointment , or institution of the Lord Jesus Christ : Ill consequences oftentimes may , and do follow the best practices , as the bringing of some notorious Traitor , or Murderer to his trial ? may occasion others to rise up in rebellion in his behalf , yet doth not this make the act it self evil , nay it is very good , and the neglect or omission of it would be evill .

8 If because sin takes occasion by the doctrine of grace , it must not bee preached , then must not men preach the Law neither , because sin takes occasion from that also , Rom. 7.8 . Sin taking occasion by the commandement , wrought in me all manner of concupiscence . Upon this ground therefore neither Law nor Gospel must be preached .

Vse 1. Hence wee may see the mistake of many persons who look upon the Gospel , and all the promises thereof as made to Saints , whereas they are to sinners ; A sinner , quatenus a sinner , is the proper object of the grace of the Gospel . Now looking on it thus , there are these inconveniencies follow .

1 They never come , whilst they walk by such principles , to any stedfastness in the faith ; for whilst they can look upon themselves as Saints , they think grace is theirs , and the promise theirs ; but when the contrary , then they conclude they have no part in grace , no right to the promise , thus they are to and fro , Saints to day , to morrow Hypocrites , to day in Gods favour , to morrow out , like a loose bone , sometimes in joynt , sometimes out .

2 They injoy but little of the Spirit of Adoption , which is a sweet child-like frame , which makes a man come running to God , and cry , Abba Father . Now they injoy but little of this , being in continual doubts whether or no they may call God Father , when they cannot see themselves Saints , they are afraid to do it , and when they can , they speak it but faintly , as fearing they may be deceived , God is not their Father .

3 They do God but little service , whilst they can see themselves Saints , they pray , &c. but when they cannot , they are sullen and mopish , and will do little or nothing for God .

4 They know not how to bear afflictions , for let but an affliction come , and they have not faith to beleeve themselves Saints , and then presently they cry out , This is out or wrath ; now God meets with mee for such and such sins , the affliction will undo me , &c.

5 Their very comforts and assurance , are but seeds of doubting afterwards . For will the soul say , If I may conclude my self the childe of God , when I see my self a Saint , can pray , &c. then when I cannot see my self a Saint , but the contrary , why should I not conclude the contrary , yea ought I not so to do ?

6 They are led back to an Old Testament faith . It was very usual with the Saints of the Old Testament , to conclude their condition to bee good or bad , accordingly as they found themselves to bee thus and thus qualified or not , as will appear if you look into many places in the Psalms : And hence it is that wee read of so little faith ( excepting some eminent ones ) and so much fear and doubting in Old Testament Saints . Now when Saints conclude their condition in such a way , though they live in Gospel times , yet do they go back to the Old Testament , and have an Old Testament faith .

Use 2. Then here is ground of encouragement to the vilest of sinners , to come to the Promise . Thou poor soul , which hast been a Drunkard , a Sot , a Swine , an Adulterer Blasphemer of the holy name of God , ten , twenty , thirty , forty years , what sayest thou to this free Grace ? What hast thou to object , why thou wilt not receive it , why , art thou not a sinner , and is not all this to sinners ? Why , why then wilt thou bee a Sot , and go to hell at the last , when heaven and salvation is to bee had , if thou wilt but come to the promise ? O you great Sinners , thinke I beseech you , when you are at your cups , with your Queans , your oaths in your mouths . O doth God make promises of Grace to mee , doth he proclaim heaven , life , salvation to me , and shall I bee such a wretch ▪ and such a villain as to go on in my sin , bee drunk , and swagger , and swear , and whore , and what not ? No no , out upon these courses and practises , I will never more , since the Father is so loving , and Jesus Christ so willing to do me good , walk as I have done .

I dare say the serious consideration hereof , would make your hearts more to hate and abominate such wayes and practices , and bring you sooner to leave them , than all the terrors of hell , will , or can do . When a poor soul shall reason the case with himself thus , What , have I been a rebel against the good God , these ten , twenty , thirty , forty years , and is hee so gracious , notwithstanding all , to proclaim life and salvation to me , what to mee ? O then shall I still bee a wretch , and sin against this gracious God , and trample under foot all his love ? No , fie for shame !

Object . O but you will say , Indeed now whilst you are speaking , my heart is inclinable to what you say , and I have now a good minde to leave off my former courses and practices , but alas I have not power to do it .

Ans. Come to Christ in the promise , and hee will give thee a power , hee can , and will overcome thy corruptions , it thou waitest on him . Thou poor soul lookest upon it now as a hard and difficult thing , to forsake such and such courses as are ( according to the Proverb ) bred in the bone , and thou all thy life time hast been accustomed too ; but Christ can make this thou lookest upon as hard , and even impossible , easie to thee . Many a soul at his first conversion , hath looked upon it as a hard and even impossible thing to forgoe such and such sinnes and lusts , which in his natural condition were his Dalilahs , and his heart was addicted unto , and hath verily thought hee should never do it , who yet afterwards hath found it easier by far than hee imagined , yea so easie he hath stood in admiration thereat , when God hath once turned his heart , hee hath found as much , yea more pleasure in the wayes and service of God , than ever hee sound in his old courses .

For when God puts a new nature into the soul , then all things go another way ; now there are new principles , new apprehensions , new motives , and all the wheels of the soul run another way ; when there was nothing but an old nature , then all things ran sin-ward , and hell-ward , but now God having put a new nature in , there are new motions , and all run holiness-ward , and heaven-ward .

O therefore pray to God to change your hearts , and you shall see how easie that will bee , which now you suppose so hard , and how pleasant and wondrously sweet those wayes of godliness will bee , which now are so grievous .

Vse 3 Is it so , that the promises of Grace are made to persons as Sinners , then ( I am loath to speak it ) how exceedingly just and great will the condemnation of all those sinners be , which reject these promises of Grace .

1 How just will the condemnation of such persons bee ? you that hear all this , and yet go on in your old wayes , you are drunkards , and will bee so still , swearers , adulterers , Sabbath-breakers , scoffers and will be so still ▪ how just will your condemnation bee ? I will appeal to your own hearts and consciences , what think you of it ? It God makes promises to sinners , promise Life , Salvation freely to sinners , though as vile sinners as any breathing in the World , and notwithstanding all , you will be drunk , swear , &c. will it not be just you should be damned , speak sinner , speak out sinner , what doth thy heart and Conscience judge of this ? Will it not bee just 〈◊〉 God send thee to Hell to morrow , shouldest thou do thus ?

If the Magistrate should send forth a general Pardon to Traytors in rebellion , and they notwithstanding all , should persist , would it not be a most just thing that never a man of them so doing should be spared , but every one should be hanged , drawn and quartered , what say you ? So in this case , I have read of a godly man , who being in the presence of a professed Atheist , which beleeved neither God nor Devil , Heaven nor Hell , and opening before him the glad tidings of the Gospel , and the riches of Gods Free Grace to poor Sinners , the worst of Sinners ; in conclusion plainly asked him , What think you ( O man ) will it not bee just you should bee damned , if you reject all this grace and love , if you will not beleeve this , yes ( saith the poor Atheist ) I confess , should I not beleeve and receive this , I deserve to be damned without mercy . Poor Sinners , I have now opened to you the riches of Gods Grace in his free promises made to Sinners , let me now put this question to every one of you ; What think you , would it not bee just you should be damned , if you hear all this , and reject it all ? what thinkest thou soul , what thinkest thou ? speak Sinner , will it not bee just ?

2 As just , so also how great will your Condemnation be , if you hear and reject all this ?

Hence saith Christ , It shall bee more tollerable for Sodome and Gomorrah , Tire and Sidon , in the Day of Judgment then for Corazin , Bethsaida Capernaum ; they had heard of the glad tidings of the Gospel , and yet went on in their sins , but the other not . Every Sin hath a proper weight of its own , but to sin after the Declaration of Gods Free Grace to the Sinner , this doubles , trebles the weight of every sin ; for a man to be a Drunkard , &c. is a grievous thing , this alone will damn him , such shall not inherit the kingdome of God , 1 Cor. 6. vers. 9 , 10. but to continue a Drunkard , Swearer , &c. after hee hath heard the Gospel , and the Proclamation of glad tidings to poor sinners , this doubles , trebles the weight of his Sin , sin now is twice , thrice as heavie as before . It is an offence deserving death to begin a rebellion , but after a gracious Pardon proclaimed , to persist in it , doubles , trebles the offence . So here .

I shall shew you some aggravations of such Sinners sins .

I you sin against more light than others do ; Many poor souls there are which dwell in Turkie , and India , yea , and in many places where they never yet heard of the Gospel in England too , which are Drunkards , &c. And alas , poor souls , they are to be pittied they know no better , and therefore do no better , they never had the Gospel ( which it may be if they had , they would prize it , and bless God for it but poor souls , they remaine in gross ignorance , and therefore do thus ; but now you have heard the Gospel , it you shall therefore go home and betake you againe to your Cups , and Cans , and Queans , and Oathes , &c. you will sin against more light , this you have heard wil rise up in Judgement against you and condemn you , Job . 3.19 . And this is the condemnation , that light is come into the world , and men loved darkness rather than light . It will leave you inexcusable , Joh. 15.22 . If I had not come and spoken unto them , they had not had sin , but now they have no cloak for their sin , Heb. 2.3 . How shall we escape , if we neglect so great salvation ?

4 You sin against more contradiction of your own Conscience ; the more light , the more contradiction of Conscience , the more will Conscience tell you of your sins , and fly in your faces for them .

They poor souls have not so much inward contradiction , because their Consciences are not so much enlightened .

You which have heard this , cannot go home and follow your sins , but your Consciences wil fly in your faces when you do it , and put you upon a wrack .

O will Conscience say , thou vile Creature , didst thou not hear the other day , that the Lord made premises of grace to the worst of Sinners , and was willing to give life and salvation to the worst of Sinners ; and wretch that thou art , art thou swilling in thy sins and lusts again , and dost trample Heaven under foot , what dost thou think will become of thee ?

3 You sin against more Love and Mercy ; to sin against love and mercy is the highest aggravation , one of them , that can be of sinning . Now you have abundance of love spread before you , which they poor souls that dwell in Turkie , and India , and Ireland , and Northumberland , and Cumberland , know nothing of , nor it may bee never heard of .

4 You sin more wilfully ; you which hear all this grace , and yet go on in your old prophane courses , there is more of will in your sins than in others . If a man should have a Servant , and he bids him do a thing , and charges him to do it , or he would turn him out of his Service , and he should say , he would not do it , bid him do it himself , here now is will ; but if this man should come to this Servant , and say , I pray do this , let me prevail with you , and intreat you to do it , and I will promise you that I will make you my Son and Heir , and you shall be no longer looked upon , or accounted a Servant , but shall for ever be as an only Son to me ; if hee should still say , No , I am resolved , say what you please , I will not do it , but I will go on doing of that I am at present about ; here now were more will . So let me say , should God come to a poor Sinner , and say , Do this , beleeve on my Son , and I will promise you that I will make you my Son and Heir ; if that Sinner will not do it , here is much of will in this .

Vse 4. Of comfort to poor souls ; Is it so that the promises of Grace are made to Sinners as sinners ? then see what abundance of comfort this one consideration yeelds ; this rightly understood is such a bottome of comfort as no principle like it , for it will at once answer all the Objections of Satan , and Carnal fears of thine own heart .

Obj. 1. O saith the Devil , and thine own heart thou art not so holy as others , canst not pray with that life , &c. that others can ?

Ans. But may the poor soul say , True Satan , yet I am but a Sinner , and the Promises are made to sinners ; were the Promises only to Saints , then woe would be to me did I want these things , but they are to sinners , and yet I am but a sinner , and though I cannot go to the Promise as a Saint , yet I will go as Sinner ; and thus I may go , for they are made to sinners .

Obj. 2. But thou art not humbled and broken ?

Ans. But still I am but a sinner , and promises are made to sinners ; I confess I am not so broken and humbled a sinner as I would be , but yet I am but a sinner , and so the proper object of the grace of the promise still ; I will therefore go to the Promise , that I may bee a broken sinner , an humbled sinner .

Obj. 3 But thou hast been a sinner a great while , ten , twenty , thirty , forty , fifty years .

Ans. Aye , but Satan , still I am but a Sinner , and the promises are made to sinners ; I do acknowledge I am an old sinner , and have been a sinner a great while , and I heartily wish that I had not been so long , I will now go to the Promise , that I may be a sinner no longer .

Obj , 4. O but thou hast sinned against light ?

Ans. Yet but a sinner , and the promises are made to sinners ; though I have sinned in the Light , whereas others have in the Dark , and so my sins are farre greater , and worse , yet I am but a sinner , and the Promises are to such .

Object . 5. O but thou hast sinned against mercy also .

Ans. True , Satan , yet I am but a sinner , and the promises are made to sinners . I have abused Gods mercies , and it grieves my heart I have been such a wretch , but yet I am but a sinner .

Object . 6. But thou art one who hast not so much as a breathing , or desire after that which is good , alive in thee .

Ans. Yet , but a sinner .

Object 7. But thou art one who art weary of that which is good .

Ans. Yet , but a sinner .

Object . 8. But thou hast had more desires and breathings formerly , than now thou hast .

Ans. Yet , but a sinner .

Object. 9 , But though thou art in this miserable condition , thou art not troubled for it .

Ans. But yet I am but a sinner .

Object . 10. But thou hast been a backslider , and fallen into the same sin not once or twice , but thirty , forty times .

Ans. This Satan , I acknowledge too , but what then ? Backsliders are but sinners , and the promise is made to sinners . Though my backslidings are such as I cannot come to God as a Son , yet I will come as a Sinner , who may in time bee his Son , though I cannot at present call him Father , yet I will come to him as a Sinner , who may in time call him Father .

Object . 11. But thou hast made many vows and promises , and resolutions , and broken them all .

Ans. This , O Satan , is true , yet but a sinner , and promises are made to sinners .

Object . 12. But thou hast had many motions from the Spirit of God to forsake thy sins , and come to God which thou hast sleighted .

Ans. Yet but a sinner , and promises are made to such .

Object . 13. But thou hast been an open opposer of the wayes and people of God , thou hast been a and j●erer a scoffe● at goodness .

Ans. Yet I am but a sinner , though my opposings were never so great ( for which I ever desire to bee humbled , and to lye low before God , that I should be such a wretch , ) yet can they made me but a sinner , and the promises are made to such .

Object . 14. But thou hast sinned presumptuously .

Ans. Yet but a sinner still , and the promises are made to sinners . Indeed were I to come to God as the least of Saints , I should not dare to come , but however I can come to God as a sinner , and though as the greatest , yet but a sinner still .

Object . 15. But thou hast been a great neglecter of good , as well as a committer of evil .

Ans. Yet but a sinner , and promises are made to sinners .

Object . 16. But thou art an Hypocrite .

Ans. This Satan is worst of all , if true , yet however I am but a sinner , for an hypocrite is but a sinner , and the promises are made to such , I will therefore come to the promise that now I may be sincere . Thus by holding this principle , thou shalt more easily , speedily , effectually an●wer Satan , than any other way .

The Life of Faith . 2 Cor. 5.7 .

For wee walk by Faith , not by Sight .

THe Text , although included in a Parenthesis , yet hath it relation to the foregoing verse , being a reason of the latter part thereof , Knowing this , &c.

As if the Apostle should say , This is the reason why we beleeve that whilst we are here at home in the body , wee are absent from the Lord , because the present life that now wee live , is a life of Faith ; Now this wee know , and are sure of , that were wee present with the Lord , wee should live by sight , see him as hee is , in the beauty and perfection of his glory ; but this being wanted here , we conclude , That whilst we are at home in the body , wee are absent from the Lord .

The words are a brief description of a Christians life here , and hereafter , here by Faith , hereafter by Sight .

WE WALK ; the terme of walking in this Text is of equal extent with that of living , Rom. 1.17 . The just shall live by faith , Gal. 2.20 . And the life which I now live in the flesh , I live by the faith of the Son of God . I grant indeed in strict propriety of speech it is of larger extent , because a man may live which doth not walk , walking denotes not onely life , but life in exercise ; but when these termes are applied to Faith , as walking by faith , living by faith , they are of equal extent , because the life of faith consists in exercise , which is a mans walking by faith : If a man do not walk by faith , i.e. carry faith along with him throughout all that hee does or suffers , doing and suffering by faith , hee doth not live by faith ; for thus to do is properly to live by faith , and take this away , you take away the life of faith , though a man may have the habit of faith in him , yet doth hee not live by faith , unless faith be active , carrying him out either in doing or suffering for God , which when it doth , as he lives , so likewise he walks by faith .

Doct. 1. The life of Faith , is the proper life of Saints in this world .

2 The proper life of Saints in the world to come , is a life of Sight .

Of the first , viz.

Doctr. That the life of faith , is the proper life of Saints in this world .

It was even in the times of the Old Testament , Abraham lived by Faith . See that notable place , Rom. 4.17 . to 22. who against hope beleeved in hope , that hee might become the Father of many Nations . vers. 19. And being not weak in faith , he considered not his own body now dead , when hee was about an hundred years old , neither yet the deadness of Sarahs womb , vers. 20. Hee staggered not at the promise of God through unbeleef , but was strong in faith , giving glory to God . vers. 21. And being fully perswaded , that what he had promised , he was able also to perform .

Here the Holy Ghost makes a Divine Comment upon the famous story of Abrahams beleeving , and sets forth that life of faith which was in that holy man ; who against hope — when nothing was left for Abraham to build hope upon in a way of sense , but all things were at that pass that they made against his hope , and endeavoured to destroy it , yet then Abraham beleeved . God comes to Abraham when that he was now about a hundred years old , and his Wife Sarah near as many , and promiseth him a Son by his wife Sarah , and that in his seed should all Nations be blessed ; well might Abraham now say , God hath promised me a Son , and that in my seed shall all Nations be blessed . How shall this word ever be ? I am now a hundred years old , my body is dead to the begetting of Children , my wife Sarah near as many , her wombe is dead to the conceiving of Children , how shall this promise be brought about ?

But saith the Text , Abraham considered not these things , ( here was the life of faith ) hee did not suffer his minde to run on these things , hee did not ponder them in a way of reason and sense , but against hope , beleeved in hope , kept up his hope in a way of pure beleeving , when all things to sense seemed to destroy his hope , and so was strong in faith giving glory to God .

Hebr. 11. the Apostle reckons up throughout the Chapter many of the Worthies of the Old Testament , Abel , Enoch , Noah , &c. recording their good Works , and attributing all to their faith ; by faith they did thus and thus , Abel offered , Enoch was translated , &c. the Old Testament mentions only the bare work in many of these , the Spirit of God in the New looks further into the nature of them , not only the matter done , but the manner of doing ; it records , they were Gospel work , and done from faith , though wrought in Old Testament times , so that the Saints of the Old Testament did live by faith ; yea Habbakkuk , Chap. 2.4 , saith expresly , that the life of Saints , or justified persons , it is a life of faith ; so that this was the proper life of Saints in Old Testament times . Come to the New , we shall see still it is ; if in the Old , when the Covenant of Grace by which this life of faith is begotten , & cherished , was more dark , and lay wrapped up in Types and shadows , then much more is it in the New , wherein the Covenant of Grace is clearly revealed , and Gospel Truths unvayled . Hence in the New Testament we have three times for Habbakkuks once , that golden sentence , The just shall live by faith ; as Rom. 1.17 . Galat. 3.11 Heb. 10.38 . And Paul ( whose example take for all the rest , to shew what every one should do ) verifies this in his life and practice , Gal. 2.20 . And the life which I now live in the flesh , I live by the faith of the Son of God .

In the carrying on of which I shall shew ;

1 What it is to live by faith .

2 What are the principal differences betwixt the life of faith , and the life of sense , or a souls living by faith ; and by sense .

3 Wherein this life of faith is to bee exercised ?

4 The preciousness and excellency of this life of faith .

Quest. 1. What is it to live by faith ?

Ans. I shall only describe it to you , and that with shunning of curiosity as much as may bee , and so it is .

For a soul constantly , quietly , and orderly , to rest upon the Promise and Power of God , for the obtaining of all good expected or hoped for , the removing or turning to good , all evil present or feared . In which description , are these things considerable .

1 Here is the act it self , with the manner of acting , which the soul that lives by faith puts forth ; it is an act of rest , and reliance , and that constantly , quietly , and orderly .

For the act it self , the nature of it , it is not an act of assurance , but an act of reliance , recumbence , dependence , or adherence ; the act of assurance is not so properly faith as sense , for when my soul is assured , I do see and behold the love of God , and my own salvation , and I do feel the same within me , and this is sense .

Indeed I grant it , that the soul which lives by faith hath oftentimes assurance , and more constantly than another , he puts forth more acts of assurance than a weaker beleever doth which lives by sense , yet are not these the differencing acts , which do discover him to live by faith rather than another .

Thomas put forth an act of assurance , when Joh. 20.28 . hee cryes out , My Lord , and my God , yet by our Saviours own testimony , vers. 29. he lives by sense , Because thou hast seen , thou hast beleeved ; as if hee should say , Thomas thou art such a beleever , as dost live more by sense , than by faith , thou beleevest , but it is because thou seest , thy faith can go no further than thy sight , but blessed are they that have not seen , and yet have beleeved . As to say , A Christian life there is , whereby a soul , though hee see nothing , feel nothing , yet beleeves , and this is the blessed life , and those the most blessed which live this kinde of life . Christ here puts beleevers into two ranks , the first are those who though they beleeve , yet live by sense , grounding their faith upon something seen ; the second are those who beleeve and live by faith , grounding faith upon things not seen . Thomas is a beleever of the first rank , who lived by sense , and yet had assurance , so that the act of assurance , is not the distinguishing act , betwixt that soul which lives by sense , and hee which lives by faith : Yea more , a weak beleever , or a beleever at first conversion may , and it is usual for such to have acts of assurance , God coming in sometimes in a word , or an ordinance , perswading , and covincing their souls of it , that hee is their Father , and Heaven is theirs , yet do not such live by faith , for so soon as this fit or rapture is over ( though whilst it was upon them they would have affirmed it against all the Devils in Hell ) they call into question , and begin to unsay whatsoever before they said .

Yea further ( as I said before ) these acts of assurance , though it bee by beleeving , I come up to them , yet are they more properly sense than faith , for when I have assurance , I cannot so well bee said to hope for , beleeve , &c. as I may in some sort to see , injoy , and possess , and therefore though the soul oft puts forth such acts which lives by faith , yet are not these they whereby it lives by faith ; nay more properly hee lives by faith when these are wanting , for then , and onely then , I put forth pure acts of faith , when I have no sense at all .

The act of assurance which goes along with that of adherence , is not the act whereby the soul lives by faith , but rather a fruit or consequence of its living by faith , it lives by faith in adhering to the promise which is the first act of faith , and then from this its adherence ( as a fruit thereof ) there is an assurance of Gods love maintained in the soul .

So that it is clear , that the act it self , which is put forth in our living by faith , is not an act of assurance , whereby I am assured of the love of God , &c. but an act of adherence or reliance , whereby though I see or feel nothing at all in mee why I should conclude God loves mee , yet finding that God hath made promises to sinners , such as I am , and knowing no just or sufficient ground , why I should exclude my self , I adhere to the word and promise of God .

Now for the manner of acting , it is ,

1 Constantly , The soul which lives by faith , doth not for a fit and away , rest , and relye on the promise , but constantly . By constantly I do not mean , that hee doth so rest upon the promise , and adhere thereto as that hee never at no time or in no case starts aside .

Abraham himself did not so cleave to the promise , but once or twice hee did a little step aside , so a soul which hath attained the life of faith , and lives the same , may at some times , and in some particular case step aside , and act too much in a way of sense .

But by constantly , I mean thus , That in the general course of his life and actions , he is carried on by faith , and acts in a way of faith , setting aside now and then some particular acts , and the whole of his life and actions , is guided by faith .

Or if you please , you may restrain it to the morer part , though sometimes , and oft hee acts sense , yet mostly hee is in beleeving , and so takes this denomination of living by faith from the greater part , because hee doth more live by faith , than by sense .

So that by constantly I do not understand every particular individual act , but the general course of a mans life ( when once hee comes to live this life ) or the morer part of his actings are in a way of faith .

Now hereby hee is distinguished from all such as rest and relye upon the promise , for a fit onely and away .

Some there are who will adhere to the promise for a fit whilst they finde themselves so and so qualified , or have such and such experiences , manifestations of the love , goodness , power of God , &c. So long as these remain , they adhere to the promise , but so soon as these are a little decayed , or the sense of them withdrawn , they are off the hinges , and cannot adhere to the Promise any longer ; so that it is but now and then , rarely , when and whilst affections are up , that these rest on the Promise , they are five times more off than on ; they live ten days in unbelief , for one of faith .

Some others will adhere it may bee , ( though they finde none of these ) to the Promise for a little moment , and then they look that the thing for which they cleave to this promise should instantly bee theirs , but finding the contrary ▪ they faint , and give over adhering ; both these are hereby distinguished from living by faith .

2 Quietly , i. e. It rests upon the Promises without murmuring or repining , though the thing promised be delayed , and every day it is looking for , and desiring the coming thereof ; O when will it come ! yet it is quiet , it doth not speak evil of God , nor of the Promise , though it thinks long every day to have the Promise fulfilled , yet doth it not think it too long , though the fulfilling thereof bee delayed for a good time , but contents it self herewith , I have a promise , though when , or how I shall have it fulfilled I know not , when God will give this , do this , or how , I know not , only here I have a promise , this I adhere to .

Yea , sometimes the soul may say , Whither God will give this to me , I do not certainly know , only here is a promise , and I have no reason to think the contrary , and therefore I will wait upon him , let him do what seemeth him good , Lament. 3.26 . It is good that a man should both hope , and quietly wait for the salvation of the Lord .

This Habakkuks Vision teacheth us , chap. 2.4 . Behold his soul which is lifted up is not upright in him , hut the just shall live by his faith . He whose heart is lifted up , swolne with pride , and impatience , cannot bear Gods delay , but the life of faith teacheth quietness under this .

Now this distinguisheth living by faith , from that impatient waiting of many souls , accompanied with murmuring and repining , if the promise be delayed , which was the fault of that wicked King , 2 King . 6 , 33. And he said , behold , this evil is of the Lord , what should I wait for the Lord any longer ?

Of Rachel , though a godly woman , Gen. 30.1 . When Rachel saw that she bare Jacob no Children , Rachel envied her sister , and said unto Jacob , Give me children , or else I dye . And of Israel , for forty years together whilst they were in the Wilderness , if they wanted any thing , Bread , Flesh , Water , presently they murmured , which murmuring of theirs is described wherein it lay , Psal. 78. vers. 17. to 23. They tempted God in their hearts , by asking meat for their lust ; yea they spake against God , they said , can God furnish a table in the Wilderness ? — vers. 21. therefore the Lord heard this and was wroth — vers. 22. Because they beleeved not in God , and trusted not in his Salvation . And we are bid beware of it , 1 Cor. 10. vers. 1 , 2 , &c.

3. Orderly , it rests and relies on Gods Promise in Gods way , using means , those means which he hath appointed it should wait in the use of , as Hearing , Reading , Prayer , Meditation , Christian Society , &c. Isaac had a promise he should have seed , and yet seeks God for his wife , wait , but wait orderly .

The Spouse in Canticles , Chapters third and fifth , when her Beloved twice had with-drawn himself , and was gone , she waits for him , but in an orderly way , she doth not lye still sleeping , and slugging upon her bed , and say , Well , my beloved is gone for the present , but he will come again , but up she gets her , and about the streets she goes , and enquires of every one she meets with , Saw you him whom my soul loveth ? shee runs to the Watch-men . O! saw you him whom my soul loveth ? from them to the Daughters of Jerusalem , O! saw you him whom my soul loveth ? thus she waits , yet is active , using means .

Now , this distinguisheth living by faith .

1 From a careless waiting and resting upon the promise , as to say , Well , God hath promised such a thing , it matters not what I do , God will fulfill his own promise , and so neglects and throws away all means and Ordinances ; this is not living by faith , but a carnal , presumptuous , and secure frame of spirit .

2 From a disorderly , waiting , a waiting upon God for a mercy , but a going out of Gods way to obtain it , by following some way of my own or anothers invention , which is not Gods ; Saul was twice in this , and it cost him dear , once when he offered a Burnt-offering , 1 Sam. 13. and when he went to the Witch of Endor , 1 Sam. 28. As in living by faith I must rest on the promise , so in Gods way , or my resting is nothing .

2 The second thing in living by faith is , the ground of faith ; A man stands as hee hath his footing , so faith .

I shall here shew in order to the other .

1 VVhat is not the ground of faith .

2 VVhat is .

Q. What is not the ground of faith ?

A. 1. Not duties . Some beleeve that God loves them because of such and such things done by them , this is not the ground of faith in living by faith .

2 Not affections . Some others , though they will not ground faith upon a bare duty done , yet if they have had affections therein , they will ground their faith upon those , or these and the duty put together . Many a poor soul thinks this duty is accepted , this prayer shall be answered ; ask the reason , they can give no other , but their hearts have been warmed , affections up therein , they wept much , &c. and sure such a duty cannot but speed , and hence poor souls when they finde ( as mostly it proves so ) their great expectations of this duty come to just nothing , they are ready to cast off not only their hope but duty , and every thing else ; the reason of all being this , they go upon a false and mutable ground , and therefore are so mutable in their opinions of themselves , and what they do . This is not the ground , the soul which lives by faith goes upon , nay a soul will never live by faith ( but beleeve one day , and call in question the next ) till he is got off this ground .

3 Not Graces : Some do not make duties the ground of their faith , and knowing the deceitfulness of affections , are shie of them also , who yet upon sight , or discerning of the graces of the Spirit in themselves , will beleeve : If they finde in themselves a sweet heavenly frame of Spirit , an humble frame of heart , hearts full of love to the brethren , &c. they will then beleeve , and make these things a ground of their faith ; but whilst they do thus , sure enough they never live by faith , for how ordinary a thing is it to see these to day , or in one duty , and to have them out of sight to morrow , or in another .

It may bee to day I have a sweet heavenly spiritual frame of heart , but if I ground my faith upon this , perhaps to morrow I shall bee as cold , and carnal , as now I am spiritual , and where then will my faith bee ? to day my heart is humble , to morrow as proud as now humble ; to day I can love my brother , let him do what hee will with me or against me , I can forget all , and pass by all , to morrow I cannot do thus , but my heart will be full of wrath , grudging and revenge against him , if I ground my faith on these things , where will it be when these are wanting , yea when instead of finding them , I finde the contrary ? These things may encourage faith , whilst it is acting , but I must make none of these , neither Duties , Affections , or Graces , nor any thing within me , or done by mee the ground thereof .

Quest. What is the ground of faith , in living by faith ?

Answ. Two things are laid down in Scripture as the ground of our faith , viz. The promise of God , and Gods power to perform the same ; both which together make up a full and compleat ground for the faith of the beleeving soul .

1 The promise of God , the word of promise is the word of faith , or that which our faith first pitcheth upon in living by faith ▪ Faith must have a word , or it is not able to keep up . Now the word or promise that faith pitcheth upon in inabling of the soul to live by faith , is ,

1 The naked or bare promise , or , ( to speak better ) the Promise nakedly considered , without any thing of ours joyned with it .

If I would live by faith , I must do thus , whensoever I would act faith , set by all my duties , affections , graces , and go to the naked Promise , as though I had never performed duty in my life , had not any affection to any thing good , nor one dram of grace in mee .

As Abraham ( as Luther saith ) when he went up the Mount , left the Servants , and Asses at the foot , and carried onely Isaac the Son of the Promise with him ; So when any would go up to God by faith , we must leave all our righteousness beneath , and carry onely the promise up with us ; for whilst I joyn any thing of my own with the promise , making the promise , as it hath this of my own joyned with it , the ground of my faith , so soon as ever I find a want of these things , and have them not to carry , I faulter in beleeving .

Therefore in living by faith , it ought to bee the special care of every Christian to keep to the bare and naked promise , looking to it that hee do not joyn any thing with the promise , which to do , as it is a great evill in it self , so hath it this evill attending of it , it throws down faith , and hinders the soul from living by faith .

2 The free or unconditional promise . There are in the Book of God , two sorts of Promises .

1 Some Absolute , and without condition , made to the worst of sinners , as such . 2 Some Conditional , made to the Saints duties , and the graces of the Spirit in them .

Now , in living by faith , I am not to make these latter sort of promises the ground of faith , because the conditions required in them , being in mee but weak and imperfect , and at sometimes only discernable , faith cannot take hold of them at all times as it ought to do , to the end I might live thereby .

The former sort of promises then , viz. those which are Absolute , and without condition , such as are all the promises of the New Covenant to us , are the promises which I must make the ground of faith , in living by faith , I mean those promises which are made to sinners as such , these are they I must ground my faith upon , for these faith may alwayes take hold of , but of the other but sometimes only , because onely sometimes the conditions and qualifications required in them , are discernable in the soul , though there be alwayes sufficient ground for my faith in the promise made to sinners , yet not in that which is made to Saints . I can see and acknowledge my selfe a sinner alwayes , and under that notion come to the promise , but so I cannot a Saint .

2 The power of God to perform the same is another part of the ground of faith : If any ask why I joyn this ▪ viz. The power or ability of God , together with the promise in the ground of faith . I answer ,

1 Because the Saints in former ages in acting faith , and living by it , have alwayes had a special eye unto , and been much upheld by the power of God .

Wee have two notable acts of Abrahams faith , mentioned by the Holy Ghost in the New Testament , the first is that wee spake of before , Rom. 4. which was an act of faith Abraham put forth in reference to a Son , which God had promised him hee should have by his wife Sarah , in his and Sarahs old age , when now in reason they were past hope of having any , his own body being dead , and Sarahs womb dead , and this was before , or about the time of the conception of Isaac , Gen. 17.15 , 16 , 17.

The other was an act of faith Abraham put sorth in reference to Gods fulfilling of this his promise in Isaac , at that time when the promise seemed to bee dying , God commanding Abraham to offer up Isaac the Son of the promise , which wee have recorded , Gen. 22. and repea●ed Heb. 11.17 , 18 , 19.

Now in either of these , wee finde Abrahams faith did ground not onely on the promise , but power of God also , Rom. 4.21 . And being fully persw●ded that what he had promised , hee was able also to perform , Heb. 11.19 . Accounting that God was able to raise him up , even from the dead .

So Paul , 2 Tim. 1.12 . I am perswaded that hee is able to keep that which I have committed unto him against that day .

And the three Children , Dan. 3.17 . Our God whom wee serve is able to deliver us from the burning fiery furnace .

2 Because I finde not onely Saints grounding their faith on the power of God , but the Holy Ghost oftentimes laying down the power of God , as a great ground of the faith and comfort of Gods people , as Eph. 3.20 . when the Apostle had put up many spiritual petitions in the behalf of the Ephesians , he concludes , Now to him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us : Pitching their faith for the obtaining of these things on the ability of God .

So Heb. 7.25 . Hee is able to save , — the ability of Christ to save , is laid down as a ground for our faith in coming to him ; the last words of the verse , Hee ever liveth to make intercession , are but the reason of the ability , Jude v. 24. Now unto him that is able to keep you from falling . Saints are comforted against fear of falling away because God is able to keep from falling , and Rom. 14.4 . assured that they shall stand , because God is able to make them stand , and Rom. 11.23 . The Apostle speaking of the conversion of the Jews , layes down this as a ground for us to beleeve they shall bee grafted in again , because God is able to graft them in again .

3 Because I finde distrust of the ability of God is in Scripture branded for unbeleef , and that of the highest nature , Psal. 78. v. 19 , 20 , 21 , 22. They said , Can God furnish a table in the wilderness ? Can hee give bread also ? Can hee provide flesh for his people ? Therefore the Lord heard this , and was wroth , vers. 22. Because they beleeved not in God , and trusted not in his salvation .

4 Because the promise alone without a consideration of the power of God to perform the same , is not a sufficient ground for faith .

If a man should promise me a thousand pound , I must consider his ability , as well as his promise , before I can upon good ground beleeve that ever I shall have so much of him , for if he be not able hee cannot give it , and so his promise is nothing .

So , though I have a promise for such and such a mercy , yet if I do not consider Gods ability to perform this promise , as well as the promise , there will not bee a ground sufficient to make mee beleeve : For what if the heart object , as once Israel did ; True , here is a promise , but can God perform what he promiseth ? if the soul say , Yea he is able , then the power of God presently comes into consideration , and I have that as well as the promise for the ground of my faith ; if the soul cannot beleeve this , That God is able , then the promise alone will not perswade it , neither indeed can it , and so it is not ground sufficient to cause it to beleeve for the mercy . So that both these , viz. the promise of God , and Gods power to perform the same , must go together to make up the ground of faith .

When I would act faith , I must first go to the promise , and there behold and consider what God hath freely promised to such a poor miserable creature as I am , and work this upon my heart , that this word of God is a truth ; when I have done so , I am to endeavour to bring up my heart to beleeve the power of God , viz. That God is able and All-sufficient to fulfill this promise , whatsoever seems to bee in the way , or to hinder the same .

Now although we are ready to think , that this is a very casie thing to beleeve the power of God , and that wee have no doubt at all thereabouts , yet assuredly it is a most hard and difficult thing , and I am perswaded that the greatest part of our unbeleef springs from hence , a distrust or questioning of the power of God .

I have known one as confident as another that hee did beleeve the power of God , and could not think otherwise , who yet , when hee came to follow up his doubts to the first head , found it far otherwise , that the greater part of them did arise hence .

I have many times thought the question hath been onely thus , Will God do this for mee , change this heart , kill this corruption , & c ? and could I bee satisfied in this , I have thought all my doubts would bee over , but when I have endeavoured to search to the bottome , I have found the state of the question to bee much altered , and heard a secret whispering there , Can God do such a thing ? Can this cursed heart of mine be changed ? Is it possible that such and such corruptions that I have been so long contending with , and used all means against , and are yet as strong and lively as ever , should ever bee subdued ?

Hence comes our unbeleef for a great part of it , therefore would we live by faith , as wee must keep to the true ground which is the promise of God , and his power to perform it , so likewise to the full ground , i.e. we must act faith in both , viz. the promise and power of God .

And me thinks when I ponder upon this , that the power of God , as well as the promise is the ground of our faith ; I do not at all wonder why there is so much unbeleef , and so little of the life of faith in most of us , because there is an opinion in all our hearts , that it is a very easie thing to beleeve the power of God ( as if we had such abundance of faith , that that which ever hath been , and was from Abrahams time to Pauls , the highest and most noble act of faith ( as if wee read Scripture wee shall finde this of beleeving the power of God ever was and hath been ) were easiest to us ; as if that which declared Abraham strong in faith , were now a thing common ) and from taking it for granted wee do the thing , wee take no pains with our hearts hereabouts . And therefore it is no wonder wee lye in unbeleef so much as wee doe , whilst wee sleightly pass over , and carelesly neglect one of the principall grounds of faith .

3 The third thing in our description of living by faith is , the extent of this living by faith , it extends it self to all good , expected or hoped for ; to all evils present or feared , whether relating to the life present , or that which is to come .

The natural way for the obtaining of mercies , preventing of judgements , it s to run to our own righteousness , our amending and doing ; but now the Christians way is the exercise of this life of faith , I obtain all good by faith . I prevent , or remove all evill by faith . Rom. 9.31 , 32. But Israel which followed after the Law of righteousness , hath not attained to the Law of righteousness ; Wherefore ? Because they sought it not by faith , but as it were by the works of the Law . The Jews found a want of righteousness , the Law that the Lord gave them by Moses convinced them of much sin and unrighteousness , they see themselves sinners , the Law terrifies them conscience gripes them what now do they do ? Why see , v. 32. presently they run to the Law , that bids them amend their wayes , do thus and thus , this they do , and yet as far from obtaining what they want , or removing their fears as ever , because they sought not in a way of faith .

The Gentiles likewise , they have the same wants and ground of fear the Jews had ; What do they ? Why this they do , They hear a message , a glorious message of one Jesus Christ , which was crucified at Jerusalem , through whose death poor sinners beleeving in him should obtain righteousness and salvation ; hereupon they presently disclaiming any worthiness in themselves , or any thing they could do , flye to Jesus Christ by faith , and so obtain righteousness , vers. 30. The Gentiles which followed not after righteousness , have attained to righteousness , even the righteousness , which is of faith .

They get their great want supplied , their conscience truly pacified , and all this by faith ?

Thus much of this third thing in the general , in the particulars , it falls to be handled in that question , wherein the life of faith is to bee exercised ?

Quest. 2. What are the principal differences betwixt the life of Faith , and the life of Sense ?

There is a great deal of difference between these two lives , though both of them bee found in the Saints . And what differences wee speak of , are not for the discovery of a mans condition , whether he be gracious or ungracious ; but onely the thing in hand is , to discover whether wee live by faith , or sense ? Both these lives are incident to Saints , therefore if thou findest thou dost not live by faith , do not conclude thou art a reprobate , a hypocrite , thou mayest bee a gracious soule , and yet live by sense .

Ans. 1. The life of faith doth ever ground on something without ; the life of sense doth ever ground on something within ; either his own desires , or affections ; or some other thing ; but the life of faith is begotten and nourished by something without , as the word of God , the promise of God : Look what Jesus Christ saith to his Disciples , that is the continual language of faith ; Jesus Christ said , Joh. 14 19. Because I live , yee shall live also : Not because you have good desires , good affections , but because Christ liveth , this is the language of faith , because the word of God liveth , the Covenant of God liveth , therefore I shall live also . Not because something in mee lives , not because my affections lives , not because my obedience lives , but because Jesus Christ liveth , the Word of God , the Promises of God live , therefore I shall live also . Sense ever draweth conclusions from something within ; it looketh at these two things , either the actings of the regenerate , or unregenerate part , from the acting of the one , concludeth the condition good ; from the acting of the other , concludeth the condition bad .

Faith observeth the acting of these , as well as sense , but draweth conclusions from neither . The Apostle Rom. 7. setteth forth the acting of the regenerate and unregenerate part , What I do , I allow not , what I hate , that do I. — Hee setteth before him the actings of both the old and new man , the one willeth to do good , and hateth to do evill , the one delighteth in the Law of God , consenteth to the Law of God , that it is good , yea serveth the Law of God , the other serveth the Law of sin , that carrieth captive , makes him cry , O wretched man that I am , that is , being captived by the body of death ; but Paul when he commeth to draw Conclusions of his condition , doth not fixe his eye upon any of these , doth not say , Blessed be God though corruption be in mee , I have a will to do good , though sin be in me , yet blessed bee God I hate it , though I cannot obey the Law of God as I should , yet my minde consents , therefore there is no condemnation , he doth not say so ; neither doth hee say , though there bee some good desires in me , That good I would , I do not , and that evil I would not , that do I ; I am carnal , sold under sin , therefore I am a reprobate , therefore there is condemnation . No , but the Apostle Paul when he cometh to make up the Conclusion , hee taketh his eye off both , and pitcht it upon something without , i.e. Jesus Christ , v. 25. I thank God through Jesus Christ our Lord ; Pitching his eye upon Christ he can conclude , Rom. 8.1 . There is therefore no condemnation to those that are in Christ — He saw the actings of the Old and New man , but taketh his eye off both , and fixeth it upon Christ , and then concludeth . So faith ever groundeth upon something without .

2 Cor. 12.17 . Where he speaketh of his buffeting by the Messenger of Satan , and his praying against it , and a gracious answer hee received from God , even in that thing ; here was good and bad ; here was bad , a thorn in the flesh troubling Paul ; here was good , Paul praying against it , yea Paul receiving a special remarkable answer from God in prayer . Observe , Paul concludes neither from the one , nor the other ; he doth not say , I have a thorne in the flesh , I am a wretched man , there is no hope of such a one as I , buffeted with such a corruption . He doth not say , though sin rage I have a praying heart , yea I have received a gracious answer , therefore I comfort my self , I am the Childe of God . No , Paul when he cometh to conclude , he doth not conclude from his praying hard , nor the bare giving in of the answer ; but the substance of the answer given in , that was that which carried Paul out of himself to lay hold upon the grace of God , and strength of Christ ; most gladly therefore will I glory in my infirmities , that the power of Christ may rest upon me . He doth not say , I will glory that I have a praying heart , an answer from God ; no , in the power of God . His faith pitcheth upon something without , whereas those that live by sense , go quite contrary .

Differ . 2. The life of sense doth look much to means for the obtaining every Mercy ; the life of faith looketh above , and beyond means . When God told Moses that he would feed the people of Israel with flesh , not for a day , but for a whole moneth , Moses though he lived by faith , yet in that particular , acting too much by sense , said , What Lord , shall all the Flocks and Herds be slaine ? Numb. 11.21 . the people are six hundred thousand foot-men , and thou hast said , I will give them flesh ? —

Moses looks upon means ; how shall they be fed , shall wee kill all the Flocks , have all the Fishes of the Sea gathered together ? Moses eye was upon means , Gods was not so .

So ▪ when Jesus Christ told his Disciples hee would feed the multitude , they presently query , Where shall we have bread ? what , five thousand souls , and we have but five Loaves , where shall we have bread ? they look presently at means . So a soul that is living by sense , is looking at means , if he hath means he can beleeve , if not he cannot .

O had I my liberty as once I had ! opportunity as once , I could beleeve , if not , hee cannot beleeve .

The life of sense grounds much upon means , but the life of faith beleeveth above means . Abraham , it is said he beleeved when his body was dead and Sarahs wombe dead , the means dead . Habakkuk speaking of faith , speaketh of beleeving when the vision is hidden , when there is nothing to be seen of means , nothing in the eye of sense , Hab. 2. & chap. 3.17 , 18. Although the Figtree blossome not , yet will I rejoyce in the Lord .

Here is the life of faith , joy in God , in the want of means , yet will I rejoyce in the Lord .

Differ . 3. Thirdly , the life of faith , the more opposition it meeteth with , the stronger it groweth ; but the life of sense , the more opposition it meeteth with , the weaker it groweth .

The VVoman of Canaan cometh to Christ , and meeteth with one repulse after another , yet her faith groweth , is strengthened ; O woman , great is thy faith . A soul that liveth by faith , hee beleeveth for certaine that hee shall have such a mercy , when opposition cometh , hee runs to the Promise , the Lord hath promised , here is a difficulty come in the way , and this is like to be a mercy indeed , the Lord will try me before I have it .

But now , a soul that liveth by sense , the more difficulty he meeteth with the weaker his faith groweth , as a soul that lives by faith encounters difficulties , and runs them down , so a soul that lives by sense , every difficulty encounters him , and runs him down . When Peter walked upon the water , the VVinds arise and grows boysterous , and his faith sinketh , and hee sinketh too ; when there cometh some difficulty between the Promise and the Soul , that the soul cannot get through it , or look over it , then it faileth , it cannot go on .

Differ . 4. The life of faith maketh a soul put his acceptance in the acceptance of Christ ; the life of sense maketh it put its acceptance much in affections ; if it cometh to a duty , as prayer , if the heart and affections be up , the heart goes away cheerly and comforted ; but if they be down , the heart goes away sadly dejected , now it is not accepted . A soul that lives by sense raises up his faith by his affections ; but a soul that lives by faith , layeth his acceptance upon the Lord Jesus Christ . He saith this , I know Jesus Christ is accepted with the Father , and this I know , all the acceptance any Son or Daughter of Adam hath with God , it is by Jesus Christ . Now saith the soul , I have no worthiness , nothing at all , this I do , I close with this Jesus . I beleeve on him , I lay hold on his righteousness , with this will I go into the Fathers presence , from this I beleeve I am accepted . If I have acceptance I beleeve I am accepted , not because of these , but for Christ , when I have none , I beleeve I am accepted because of Jesus Christ , His acceptance is mine , Eph. 1.6 . Hee hath made us accepted in his beloved .

So for the acceptance of our duties , Jesus Christ beleeved for mee , hee had a faith for Justification , though not a justification through faith . So I beleeve my prayer is accepted , because Christ prayeth for mee . intercedeth for mee . I beleeve my thankfulness is accepted , because Jesus Christ hath been thankfull for mee , I beleeve my obedience is accepted , because Jesus Christ hath performed obedience for mee . I beleeve my humiliation is accepted , because the Lord Jesus Christ was humbled and broken for mee . So hee putteth the acceptance of his person , performance , and all , in the acceptance of Jesus Christ .

Differen . 5. The life of faith keepeth up his obedience , when his comfort goes down , the life of sense throweth down a mans obedience , together with his comforts ; though the soul wanteth comfort , the manifestations of the love of God , yet notwithstanding it doth not flag in its obedience , there is still a sweet stream of love and obedience , though the stream of his comforts doth not flow as once it did .

There is a stream of obedience , though there is not that streame once there was of comfort .

This you may see in the holy man Job , God frowns upon him , fights against him as an enemy , the Devil hee tempts him to cast off all his hopes in God , his wife tempts him to cast off all hope , Dost thou still retain thine integrity ? His friends might and main , endeavour to prove him to be an hypocrite , here was a sad condition , yet the good man bears up his confidence against them all , Job 13.15 . Though he slay mee , yet will I trust in him . As if hee should say , it is my duty to trust in God ; the Lord frowns upon mee , fights against mee , and indeed my comforts are gone , time was I had much ; well , it is my duty to trust in God , let God do what hee please , frown if hee will , take away my comforts if hee will , yea let him kill mee if hee please , though he kill me , yet will I trust in him . So David , Psal. 119.82 , 83. My soul fainteth for thy salvation , but I hope in thy word , my eyes fail for thy word , saying , When wilt thou comfort mee ? for I am become like a bottle in the smoak , yet do I not forget thy statutes . David looked for comfort long , so long that his soul even failed , O when , O when ? So long , as a bottle in the smoak is parched , and dryed ; I have been so long without comfort , that my soul is dry and parched , and yet for all this , Lord , that comfort do not come , yet I minde my duty , I keep to my duty , I do not forget thy Statutes . So a soul that lives by faith , let former comforts bee gone , former manifestations and injoyments bee gone , yet the soul will minde his duty . Let the Lord frown if he please , nay let the Lord leave mee as a bottle in the smoak , Yet ( saith the soul ) will I trust in him , and not forget his Statutes , yet will I minde my duty , go on in duty . But a soul that lives by sense , if his comforts bee gone , his obedience will bee gone too ; you shall finde it thus with them , if they finde much comfort , then they can pray and hear , indeed that soul goeth cheerfully and merrily on : O but let his comfort bee gone , and then hee is like a sullen childe , hee will do little or nothing for his Father , the soul will stand still , so it is with the soul that lives by sense .

Differen . 6. The life of sense beleeveth onely so far , as it hath reason to beleeve , the life of faith beleeveth above reason .

If there bee some ground in reason to beleeve such a thing , then it beleeveth , if not , it cannot . When the Israelites were in the wilderness , they could not beleeve , because there was no ground to reasor , to beleeve that they should have bread and flesh , when in the Wilderness , but they questioned the Power of God , Can hee give bread also ? So that Noble man , 2 King 7.1 , 2. because hee could see no ground or reason why there should bee such a great plenty , saith hee . If God would make windows in heaven , could this bee ? A soul that liveth by sense will beleeve onely so far as hee hath reason ; nay , he will not beleeve alwayes so far as hee hath reason to beleeve . I am perswaded there would be a great deal of faith many times , when there is a great deal of unbeleef , if they would beleeve so far as they might have some reason for it . As for example ,

A poor soul casteth away the Promise , and saith , This Promise belongeth not to mee , I have nothing to do with Jesus Christ , and yet it can confess that Christ hath made it to poor sinners ; now reason saith , Take it , because it is made to poor sinners . O but not to all ! O but so long as it is made to poor sinners , and thou canst see no certain ground to conclude thou art none of them , why shouldest thou refuse ? Reason saith , Why not thou ?

But now a soul that liveth by faith , that liveth above reason , when it can see nothing in reason to beleeve . What was there in reason for Abraham to ground his faith upon , when hee was an hundred years old , that hee should have a childe ? And the three Children when going to the fiery furnace , to say , Our God will deliver us ? Faith out-mounts Reason .

Faith will apprehend safety , and deliverance , where reason can apprehend nothing but ruine . A soul that liveth by faith beleeveth himself to be a Son of God , and justified , when many times if one cometh to him , and asketh , why hee beleeveth ? He is able to give no other reason but this , because hee doth beleeve : because God hath inabled him to beleeve the promise is to him ; and saith the soul , I finde in some measure through the grace of God I am able to beleeve , to hang upon it .

Differen . 7. The life of faith reasoneth it self in all its reasonings to God , the life of sense reasoneth it self from God : There is no greater difference between a man that liveth by faith and sense , than in the reasonings . Take a soul that liveth by faith , lay what premises you will before him , yet he will draw up arguments to draw himself to God . Tell him his sins are great , O then mercy will bee great in pardoning them ; Pardon my sins , for they are great , Psal. 25.11 . Tell him afflictions are upon him for his sins , if so , then God is a Father ; I do not say , Every one that is afflicted , God is a Father to , but I tell you how one that liveth by faith , will reason himself to God by it , and turn the Devils weapons upon himself . If corrected , then a childe ; so the Apostle reasoneth , If you endure chastisement , God dealeth with you as with Sons , Heb. 12.7 . Hee maketh it an argument to reason himself to God . Whatever you can set before him , hee will reason himself to God by it .

Tell it , that it hath no righteousness of its own , O then I have the more need to go to Christ .

But a soul that liveth by sense , lay never such comforts , precious truths before him , that anothers soul would reason himself Heaven-ward from , yet hee will reason himself Hell-ward by them . Lay never so much of the unsearchable riches of Christ before him , yet hee will from all , reason himself from God .

Differen . 8. The life of sense maketh a man principally industrious in the matters of his own comfort and salvation , but the life of faith principally in Gods glory . Take a soul that liveth by sense , the great Query is , What shall I do to bee saved ? to attain Jesus Christ , pardon of sin , assurance of pardon ? They are good Questions , I wish all had them . But such a soul doth not finde much time for acting for God , because all his time is taken up in acting for himself : how shall I do for pardon , to get the love of God ? This is usual in new beginners , and others , so long as they live by sense as Peters Converts , and the Gaoler .

But a soul that liveth by faith , is chiefly industrious for Gods glory : this we may see in the Apostle Paul , though hee was not careless of his salvation , yet hee doth seem to overlook it , set it by , 2 Tim. 1 , 11 , 12. Whereunto I am appointed a Preacher , and an Apostle , and a Teacher of the Gentiles , for the which cause I also suffer these things , nevertheless I am not ashamed , for I know whom I have beleeved , and I am perswaded he is able to keep that which I have committed unto him against that day . As if hee had said , I am so taken up with the work of God , of conversion and building up poor souls , that I run all hazards , suffer all things for the Elects sake .

O but will some say , Paul , what will you do for your self , for your own soul ? Will you leave that at sixe and sevens ? O no , I would no have you think so , this I do , I commit that to God ; I say , Lord do thou take the care of the salvation of a poor creature , Lord I commit that to thee , and trust that with thee , I desire to do thy work .

Rom. 9. v. 1 , 2 , &c. I say the truth in Christ , I lie not , my conscience also bearing mee witness in the Holy Ghost , that I have great heaviness and continual sorrow in my heart ; for I could wish that my self were accursed from Christ , for my brethren , my kinsmen according to the flesh . How exceedingly is hee carried out after the conversion of the Jews , & it wil be a glorious time , Paul was so desirous of it , that God might have much glory , that he seemeth to forget himself . If the Jews be called , the whole world shall bee filled with the glory of God ; and I did not care what became of me , though I were accursed . And that the Apostle meaneth as he said , that hee did prefer the glory of God ( which hee saw should have much advantage by the conversion of the Jews ) before his own salvation , the Apostle averreth it with many circumstances [ I say the truth , and lye not , my conscience bearing mee witness . ] Surely hee cometh to utter some strange thing , that few will credit , therefore hee saith , I speak the truth , which clearly argueth that the Apostle was to speak some strange thing , that they that should read or hear , would hardly beleeve it was true . So a soul that liveth by faith , is principally industrious about the glory of God . I do not speak it as that I have attained , but that the Saints , as Paul , had attained .

I come now to the next Question .

Quest. 3. Wherein is this life of Faith to bee exercised ?

Answ. In handling of this I shall shew ,

1 The things themselves whereabouts faith is to bee exercised .

2 How faith ( in those persons that live by faith ) acts , or what faith doth in either of these .

Quest. 1. What are the things themselves whereabouts faith is to be exercised ?

Ans. Concerning this , I told you in general , that this living by faith , extends it self as far and wide , as our necessities , wants , fears , or doubts , stretch themselves , to all good expected and hoped for , to all evil present or feared , for the procuring of the one , and the averting , or removing of the other ; in so large a field should I gather up all particulars , I might tire my selfe and you . I shall therefore draw things into as narrow a compass as conveniently I can .

This phrase of living by faith ; I do not finde in all the Scripture to bee used but five times , once in the Old Testament , as Han. 2.4 . and four times in the New , viz. Rom. 1.17 Gal. 2.20 Chap. 3.11 Heb. 10.38 . Now in these five places it is taken ( as it seems to me ) four several wayes .

1 As it relates to a Christians Justification , Rom. 1.17 . For therein is the righteousness of God revealed from faith to faith , as it is written , The just shall live by faith . The great scope of the eleven first Chapters is , to prove Justification by faith in Christ , against those that did hold Justification by works of the Law ? he layeth down his position in this cause , and bringeth in this , The just shall live by faith .

And hee doth oppose Justification by Faith , to Justification by the Law , Gal. 3.11 . But that no man is justified by the Law in the sight of God , it is evident , For the just shall live by faith .

2. As it relates to a Christians Sanctification , Gal. 2.20 . I am crucified with Christ , neverthelesse I live , yet not I , but Christ liveth in mee , and the life which I now live in the flesh , I live by the faith of the Son of God , who loved mee , and gave himself for mee . Though the main argument here is Justification , yet this living by faith , is in respect of Sanctification chiefly at least , which I think the scope of the place yeelds ; for Paul having vers. 19. laid down this as an argument why a beleever cannot be justified by the Law , because hee is dead to it , that hee might give a reason of this likewise , why a beleever is dead to the Law , or must needs be so , he glides off from the main argument of Justification into this of Sanctification , as by the by , [ that I might live to God ] What is that ? Why , perform obedience now to God , or bring forth fruit to God , as Rom. 7. v. 4 , 5 , 6. Wherefore my Brethren , yee also are become dead to the Law , by the body of Christ , that yee should bee married to another , even to him who is raised from the dead , that wee should bring forth fruit unto God .

Which argument being now digressed into , hee prosecutes in the next verse , wherein as is clear , hee goes on to speak of Sanctification , for hee speaks of Christs living in him , which is not our Justification that is by Christ without us , and so his living by faith is to bee understood in respect of that , viz. Sanctification , which in the former verse , and beginning of this , hee was speaking of .

3 As it relates to a Christians Expectation , or waiting ; So Habak. 2.4 . For the Vision is yet for an appointed time ; but at the end it shall speake , and not lye : Though it tarry , wait for it , because it will surely come , it will not tarry ; Behold his soule which is lifted up , is not upright in him ; But the just shall live by his faith . Speaking of the Vision delayed , hee saith , The just shall live by faith , i.e. expect the coming thereof , and wait for it in a way of beleeving .

4 As it relates to a Christians perseverance . So Heb. 10.38 . Now the just shall live by faith , but if any man draw back , my soul shall have no pleasure in him . Which words , if you compare them with the foregoing verse , seem to bee of the same sense with them in Habakkuk , to bee spoken of a life of expectation , vers. 37. For yet a little while and hee that shall come , will come , and will not tarry ; Now the just shall live by Faith . — But compared with the following words , in this , and the next verse , they concern perseverance , because in this verse drawing back is set in opposition to living by faith ; and again , vers. 39. But we are not of them who draw back unto perdition , but of them that beleeve , to the saving of the soul . Beleeving is set in opposition to drawing back .

In these places we have a four-fold life .

1 Of Justification . 2 Of Sanctification . 3 Expectation . 4 Perseverance . In every of which we are to live by faith ; or we are to live by faith for these four things in an especial manner , viz. Justification , Sanctification , Expectation , and Perseverance .

Quest. 2. How doth faith act , or what is it that faith doth ( in those persons which live by faith ) as touching either of these things ?

Answ. In order to which I shall premise this word ; That I shall not go about to prescribe any one way or order that the Spirit of God ( while it enables a soul to live by faith in either of these ) walks in , or works in , so as to tye up all Saints to that way or manner of working , which experience teacheth to be dangerous , and to administer matter of stumbling to poore souls ; for as the Wisdome of God in his VVord is manifold , so the workings of the Spirit of God in the hearts of the faithful , through which they are enabled to live by faith , are manifold and various , though in the substance all agreeing .

As in our Justification , so in all the rest , one is enabled to live by faith herein , from such a principle , another from such a principle ; yea the same person looking upon himself at sundry times , shall finde that one while his faith springs from one principle or consideration , another while from another .

As for example , perhaps to day I beleeve my Justification , and go on beleeving it for a week or a moneth together , from such a consideration as this , viz. God hath made a Covenant with me in his Son , and this is unchangeable , as not made upon condition of my obedience , so no● broken by my disobedience ; and hence I beleeve I am justified .

Another while perhaps this principle is not so lively and vigorous as to keep up my faith , but then another doth it , as this , God justifies the ungodly , now saith the soul , though I cannot say I am a Saint , yet this I can say , I am an ungodly one , well . God justifies the ungodly , this is a precious truth , I own it , I cleave to it , I am an ungodly one , a Sinner , I beleeve God justifies me . VVhen this hath kept up faith a while , then it may be the life and vigour of this goes off the heart too ; and then come another , as this , The righteousness of Jesus Christ , by which poor sinners are justified , is a perfect compleat righteousness ; this righteousness is given to those that beleeve , to such he becomes the Lord their righteousness . I am a poore Sinner , of my own I have no righteousness , this I do , I cleave to his righteousness , which is persect , and able fully to justifie my poor soul ; and I do in some measure beleeve that I have a share in this righteousness , it is mine , and that I am thereby justified in the sight of God .

These Principles ( with many others ) though diverse in themselves , yet do they sweetly agree in the maine , all leading the soul to something without for justification .

And truly , this premisal is very necessary and material , for how ordinary is it with poor souls , if so be their faith hath been carried out from such a principle , and they hear another in relating his experience hath been carried out from another , to question the truth of their own , at least to have some jealousies about it , yea some poor souls are sometimes ready to stagger , when they look upon themselves , and consider the last moneth , or the last year , I had much strength and ability to beleeve from such a consideration , now do I not finde that at all inabling me , but the faith I had is from another , how comes this to pass ? VVhy am I so inconstant in my faith ? true or not ? for ( my brethren ) we are prone and ready to think when from any one principle or consideration , our faith is kept up , that that should do it ever , which is our weakness and ignorance , to shew us which may be one reason why God deals in this way with us , as another to make us see his manifold workings , in every of which hee is glorious , and therefore in none to be despised , and also to make us have a higher esteem of every truth , not to slight any jot of the Gospel ; and lastly , which is the thing premised , to teach us that we should not tye up God to any one way or manner of working , saying , here he goes , in this way he works , and in no other . This being premised , I come to the question , to shew how faith acts ( in such as live by faith ) or what it doth in either of these .

The life of Faith in Justification .

Quest. 1. How doth Faith act in Justification ? or what doth faith in that business , in those persons who live by it ?

Ans. 1. Faith ( in all those persons who live by it ) it gives the soul a clear and convincing sight of the emptiness , and nothingness of all its own righteousness in this great business of our Justification : faith ; whensoever it makes after Justification , it presently sets up such a light in the soul , that the poor soul is made to see , that all its own righteousness , whither inherent , or of works , contribute , nothing at all to its Justification ; so that if it have not some other righteousness to justifie , it must go for ever unjustified , notwithstanding all this ; though whilst it did not live by faith for justification , it was prone to eye much its own righteousness , and attribute a great deal even in the matter of justification to it , so much as that when it saw it , it would straight-way conclude its justification , and when not , the contrary ; yet now having obtained to live by faith , there is wrought in the soul such a wonderful convincement of the nothingness of this , which once it made such an account of , as that it sees , though it could be as righteous as ever man in the world was , yea as Adam in the state of innocency was ; though it should have all the righteousness of the old Adam , yet would not this make it righteous as to justification , unless also it hath another and better righteousness . It sees that the righteousness of Abraham , David , Paul , and Peter , and all the righteous men that ever were in the world , though all were its own , would not make it one whit more righteous or just before God , than the vilest sinner in the world , but that it must perish and go to Hell for ever with all this righteousness , if it hath no other : so that whilst it makes after Justification , it goes wholly upon another score , saying , Lord , if there bee not some other way found out to make this poor miserable soul eternally blessed , than the way of its own righteousness , it is undone for ever , and must unavoydably lye under Divine wrath , and the stroke of Justice for ever ; Lord , had I all the working righteousness of men and Angels , yet were it not for another righteousness , I should not dare with all this to come unto thee , or to have a thought that because of this thou shouldest justifie me ; for , though this in it self be good , yet now I am clearly convinced that its all nothing , as to the obtaining of my Justification ; thus wonderfully doth the life of faith unrobe a man of his own righteousness , so as that he never dares go into the presence of God for Justification until he hath put this garment off ; but as the Priest , when hee was to go into the Holy of Holies , did lay aside those Garments which hee usually wore , and put on other ; so this soul , whensoever it comes into the presence of God , it lays aside every garment of its own righteousness , which it wears in this world , and puts on the royal robe of Christs Righteousness . This we may see in the holy man David , Psal. 16.2 . O my Soul , thou hast said unto the Lord , thou art my Lord ; my goodness extendeth not to thee . No sooner doth hee act faith in God as his God , but presently saith he , My goodness extendeth not to thee ; as to say , Lord , thou art my God , thou hast justified me , and this my soul saith , yea I beleeve it ; O but saith he , this is not for my goodness , it comes not at all into this business , farre bee it from me , that I should think so ▪ my goodness extendeth not to thee ; I see Lord ( saith David ) my goodness is nothing , as to thee ; true , it may bee useful to the Saints on earth ; O but it brings thee nothing , neither is that it which hath brought this thing about , that thou art my God . So likewise Gods Church , Isa. 64.6 . & 8. when she is going to put forth an act of faith in God , as her God , she lays by all her own righteousness , looking on it as nothing , worse than nothing , vers. 6. We are all an uncleane thing , and all our righteousnesses are as filthy rags — and vers. 8. But now , O Lord , thou art our Father — As to say , Thou O Lord hast loved me , justified me , this I beleeve , for thou art my Father , but this my Justification , or this love of thine towards me , is not for my righteousness , no , that is all an uncleane thing , and filthy raggs , and instead of Justification , I can expect nothing but Damnation from the same .

2 Faith , it ever presents the soul with a perfect , compleat , and all-sufficient righteousness , which is to be had in ano●her for its Justification : Faith unrobes the soul of its own righteousness , and then it saith , O thou poor naked soul , which walkest without a Garment , and hast no righteousness of thy own to cover thy nakedness , come thou hither , for I have glad tidings to tell thee ; behold a perfect and everlasting righteousness , the Son of God , Jesus Christ casting the spotless mantle of his righteousness over thee ; thou art naked , but O my soul behold a robe , an everlasting robe of perfect righteousness ; put it on , go boldly to thy Father with it ; though thou art black , yet this will make thee comely ; though thou art poor , yet this will make thee rich ; though thou art deformed , this will make thee beautiful , all fair , there shall be no spot in thee . Now as faith unrobes the soul of its own righteousness , so doth it bring down this to the soul of the poor Sinner ; which being brought down , and the soul cloathed therewith , it takes it in its hand , and goes up to the Father with it , and says the soul , Lord , a time there was , that I was unrighteous , and then I was affraid to come unto thee , and good reason I had to fear ; but now I come unto thee , and though I am still as vile a Sinner as any man in the world , yet am I as just before thee as any Saint in heaven ; though I have nothing of my own to boast of before thee , except it bee my shame and nakedness , yet have I that of anothers , wherein I boast and glory , and herein will I glory , though of my self I will not glory , but of mine infirmities .

This righteousness of Jesus Christ , which is neither the righteousness of works , nor our inherent righteousness , but another distinct from , and above all these , a forreign righteousness , ●or a righteousness without us , is that alone which the soul which lives by faith for Justification , bears all upon in this business .

It counts not it self one whit the more righteous , or justified because it hath done much for God , nor one whit the less because it hath done little ; but it bears all its Justification upon this , that it is righteous in the righteousness of Jesus Christ ; it lays the whole weight of this great business upon the shoulders of Christ , It sees and knows that God the Father hath laid the whole stress of the business there , that he hath not appointed any other righteousness , neither of men or Angels to the work , and therefore saith the soul , though I had all the righteousness of all the Saints on earth , and Angels in Heaven , to bring to God for my Justification , yet would all this never justfie me , because the Father hath not appointed , that either the righteousness of men or Angels should do it ; and yet though I have in a manner nothing of these , as little creature active righteousness as any , yet do I in some measure beleeve that I am justified , because I have another and better righteousness which through Grace I have been enabled by faith to lay hold of , even that righteousness of God , or that righteousness of Jesus Christ , which God the Father hath ordained and appointed to bee my everlasting Righteousness and Justification .

The more you and I live by faith , the more shall we daily come up to this , to lay the whole strength of our Justification upon this righteousness without us , not reckoning our selves to bee one whit the more righteous , when we have done a great deal of good , nor one whit the lesse when we have fallen into sin ; though my heart hath been more carried out for God in this duty , then I was in a hundred before , yet now to go to God , and say , for all this I am not one jot the more righteous as to my Justification ; that is wholly by another righteousness which this comes not at all into , it meddles not with , but is a stander by , and when I have fallen foulely into sin , then to go to God , and say , Lord , I am as vile a sinner as any in the world , I have walked as like a wretch as ever creature did , and yet for all this , I am not one jot less righteous as to my Justification , that is still by another righteousness , which my good reacheth not , my evil hinders not . This we may see in Paul , 1 Cor. 4.4 . I know nothing by my self , yet am I not thereby justified . As to say , O yee Corinthians , I have preached the Gospel among you , and I have whatsoever you judge or think of me , the testimony of my Conscience , that I have laboured to do it in all simplicity , and godly sincerity , not with fleshly wisdome , but by manifestation of the truth , making it my design to approve my self to every mans Conscience in the sight of God ; yet for all this , though I have endeavoured and obtained mercy of the Lord , in my work to bee faithful , am I not thereby justified ? I do not put this upon the account of my Justification , So Rom. 7. when the Apostle had at large discoursed as of the good , so also of the great mass of iniquity that was in him , whereby he was captivated , and made to serve sin , yet he presently triumphs , Chap. 8.1 . There is therefore now no condemnation to them that are in Christ — as if he should say , Though I finde an unregenerate part , as lively and powerful in me , as any other doth , or I think can do , yet am I not hereby condemned , this doth not at all hinder my Justification ; no , I thank God for Jesus Christ , that is all in him , the business of that lies upon his righteousness , though I had ten times more sin then I have , to contend with , to mourn and be humbled for , yet could it not prejudice my Justification , that is only by the righteousness of Christ , and blessed bee God Christ is mine , his righteousness mine , there is therefore now no condemnation . —

3 Faith leads the soul out unto , and constantly keeps it to the word of promise , where the righteousness of Christ is held forth to poore Sinners , for the obtaining and holding of it . Faith ever loves to have its hold-fast in its hand , because it knows that the better the thing is which it holds , if once it lets go its hold-fast , the more eager and watchful the Devil is , to snatch it from it . Now this thing of the righteousness of Christ , it is Faiths Jewel , the promise as by it , it first gets hold of this precious Jewel , so is it its hold-fast by which it keeps this Jewel from being plucked away by Satan , therefore doth faith lead the soul out unto Christ , keep him close to the word of promise continually , saith Faith , as you love the comfort of your Justification through the righteousness of Christ , so hold to the Promise , keep to the Promise , let go the Promise but a moment , your adversary will snatch your Jewel out of your sight . Faith , it takes a poor soul by the hand , and carries him out to the Promise , saith ●olt behold , here is a promise , see what is in it ; why an everlasting righteousness for my Justification here , an eternal Salvation hereafter ; take hold of it therefore O my soul , take hold of it ; is there not a blessing in it ? yea , is there not that in it , which will make thee blessed for ever ? keep hold of it therefore O my soul , keep hold of it , Rom. 10. vers. 6 , 7 , 8 , 9 , 10. The Apostle speaking of the righteousness of Christ , which faith hath hold of , saith thus , Say not in thy heart who shall ascend into heaven , that is , to bring Christ down from above ? or who shall descend into the deep , that is , to bring up Christ again from the dead ? but what saith it ? The Word is nigh thee , even in thy mouth , and in thine heart ; that is , the word of faith which we preach , i.e. do not think you must go up to heaven to fetch it , that there is no getting it except you climbe thither ; neither say , Who shall descend , i. e. that it is in the Grave , I must go thither for it , go hang or drown my self if I will have it ; but what saith it , The Word is nigh thee ; What word ? why of Faith , and the Promise , i. e. the promise of faith in Jesus Christ , which is preached to poor sinners in this ; this righteousness is contained here , you may lay hold of it , by holding of this thou must keep it ; thou needest not poor Sinner , if thou wouldest have all thy sins pardoned , be a justified soul , and blessed for ever , climbe up to heaven by thy own good works , and righteousness for it , nor run down to hell in despair , thinking thou mayest as soon finde it there as any where else ; no , no , poor soul , what saith it , The word is n●gh thee ; Heaven is nigh . Justification , Salvation is nigh thee , it is in Gods word of faith which thou hearest preached , that free promise which brings thee tidings of an everlasting righteousness ; lay hold of this , thou art blessed for ever ; keep hold of this , and thou shalt see thy self a justified person , and an Heir of Heaven for ever . And who mee thinks hearing this , would not have thoughts of a Heaven ; thou poor soul sittest all the week long at thy Cups , and with thy Queans , and art scared from having any thoughts of Heaven , or obtaining of Jesus Christ , and life eternal through him , because thou thinkest if ever thou doest it ? thou must make a Ladder of good works and climbe up to Heaven , and thus thou knowest not how to do , but it is a Hell to thee to have thoughts of it ; or if not so , yet thou thinkest thou must run mad for a while at least , the thoughts whereof terrifie thee as much on the other side ; whereas poor soul thou art mistaken , the righteousness of Christ by which souls are righteousness of Christ by which souls are justified and saved , needs neither of these for the obtaining of it ; thou needest not go up to Heaven , nor down to Hel to get it , thou needest not stand howling , and crying and moping a moneth together to get a Heaven ; no , but come to the Promise and all is thine ; but I tell thee not , that when this is done thou shalt swagger and swear , and be drunk and roar , as before thou didst ; no , but a new nature shall be put into thee , and God whom now thou art affraid of , as a Judge to hang thee , thou shalt come running unto , and throw thy self into his arms , as into the arms of a loving Father , and that work , as prayer , hearing , which thou art now in prison whilst thou art about , thou shalt account this glorious liberty .

4 Faith it begets and keeps up a secret perswasion in that soul which lives thereby , that either the righteousness of Jesus Christ , which is declared in the promise already , for certain is , or if not , may bee mine : As faith leads the soul out unto , and holds it close to the promise , where Christs righteousnesse is held forth , so there is something which faith in its acting doth , to bring the soul unto , and constantly to hold it to the promise ; for it is not an easie thing to bring a poor soul which sees nothingness and emptiness in it self , and all its own righteousnesse , to close with the promise of Christs righteousnesse , and to hold the soul to the same , in such sort , as it shall not swerve or start aside , stagger or reel from that promise , in this great business of its Justification .

Now that which faith doth , for the bringing of the soul unto , and holding it close to the promise , is , the begetting and maintaining in the soul a certain , secret and inward perswasion , which is twofold ; Either ,

1 Such as hath an assuring act of faith joyned with it , and may bee called , Faith of assurance , which though it bee not that wherein the life of faith doth properly consist , yet it oftentimes accompanyeth living by faith , and is more constantly found in that soul which lives by faith , than it is in another which doth not live by faith ; which is a perswasion that that righteousnesse of Christ which is revealed in the promise for the justification of sinners , is certainly mine applied to mee , and that through the same I am already justified , and shall never come into condemnation ; and therefore I come and take hold of the promise , and keep to it , as that which is my continual evidence against sin , and Satan , that I am justified , and shall never come into condemnation , so that the soul comes to the promise , and saith , This promise is mine , the treasure in it is mine , the Jewel of Christs righteousnesse that it brings , is mine ; and in this confidence it triumphs over death , hell , sin , the devil , and all the enemies of its Justification and Salvation .

This perswasion wee finde in the Apostle Paul , upon which hee grounds his glorious triumph , Rom. 8. vers. 33. to the end ; Daring all his enemies , and all the enemies of the Elect of God , Who shall lay any thing to the charge of Gods Elect ? It is God that justifieth , who is hee that condemneth ? It is Christ that dyed , yea rather that is risen again , who is even at the right hand of God , who also maketh intercession for us , who shall separate us from the love of Christ ? Shall tribulation or distresse , or persecution , or famine , or nakednesse , or peril , or sword ?

All comes from this perswasion , vers. 38. For I am perswaded that neither death nor life — shall bee able to separate us from the love of God , which is in Christ Jesus our Lord .

And ( as I said before ) though this perswasion that I am certainly just and righteous before God , in the righteousnesse of Christ , bee not that proper act whereby I live by faith , yet the more I attain to of this life of faith , the greater and more constant will this perswasion bee ; for , the stronger faith grows in any soul , the more full assurance doth it bring , though yet that assurance is not the act whereby it lives by faith , but a fruit thereof ; yea , in those souls who have attained to a higher degree of the life of faith , as Paul and others in those times had , the actings of faith do more appear in the act of Assurance , and less in the acts of bare Adherence , so that such doe not so much say , the Righteousnesse of Christ it may bee mine , and therefore I cleave to the promise which brings the same , as thus , it is certainly mine ; I am certainly justified , and therefore I hold to the promise , and that which is the ground of this my assurance ▪ and my evidence to prove the same , against all the charges of the Law , Sin , Satan , or any of the enemies of my Salvation : Or ,

2 Such a perswasion as hath an adhering act of faith joyned with it , and may be called faith of adherence , which is a perswasion of this , that the righteousnesse of Christ which the promise declares for the justificotion of sinners , though I cannot for the present certainly say it is mine , yet it may bee mine , and I may bee justified , and therefore I go to the promise , and hold to the promise , where this is to bee had ; this perswasion is properly the life of Faith considered in it self ; the other is the life of Faith , and its fruit both in the soul together ; and though every soul which lives by faith , hath not the other , i.e. a perswasion that Christs righteousnesse is certainly its own ; yet every soul which lives by faith , so far as it lives by faith , hath this , that possibly it may bee mine , so far at least as that it dares not conclude the contrary , as the Ninevites , Jona 3. v. 8 , 9. Repent from such a consideration , Who can tell if God will turn and repent ? And as Job offered sacrifice for this children , from an , It may bee my Sons have sinned ; And the four Lepers ventured into the host of Assyria , from an , It may bee they will save us alive ; So a poor soul which lives by faith , goes to the promise , and takes hold thereof , and though it cannot say this is certainly mine , or shall certainly be mine , yet it saith . It may bee mine , however I will not conclude the contrary .

5 Faith in the point of Justification causeth the soul that lives by it , to shun all disputes either with the Devil , or a mans own carnal reason , as to the question whether it bee justified , or no : Satan comes and layes heavy charges upon the soul , thou art such a sinner , hast so often been proud , unbeleeving , worldly minded , so many sins thou hast committed against the love and free grace of God , against thy own light and conscience , so many duties thou hast neglected , so many been formal , hypocritical in , and therefore thou art not justified ; Carnal reason that comes in , and sayes its Amen to the Devils arguments ; saith Carnal reason the Promises are true , I know them to bee so , and therefore surely the conclusion must bee thus , I am no childe of God , I am an unjustified person ; Faith now that comes forth , and encounters the furious charge of both these raging Lions , who would at once swallow up the peace and happiness of the poor soul ; and saith Faith , you enemies , Satan , and my own reason , if from all your charges , you had concluded against my Sanctification , reason would that I should bear with you ; but if the question bee about my Justification , I will bee no disputer in that matter , because it is not for mee to meddle with that business , or to take the work out of anothers hands who is intrusted with it . I grant I am as vile as you have made mee , and viler too , yet were I ten times viler than I am yet would not all this touch my Justification ; because that is wholly without mee , and in the hands of another , so as that no good or evill within mee , or done by mee comes at that ; Yea , O yee my enemies saith the soule , you are much beside the question which fain you would affirm , and prove , when from these charges you would assaile my Justification ; for Sanctification , and Justification are two things , and all you charge mee with , in your premises , is some defect in the matter of Sanctification , and in the conclusion you run into Justification , which is to raise another question ; and therefore ( saith the soul ) had you concluded thus , thou art not sanctified , I would freely without dispute have concluded with you , for this I do acknowledge that I am a poor sinner , a wretched man in my self , often captivated with a body of death ; I am not indeed so sanctified as I should bee , but I see something in my self , which I desire to mourn for , and to walk humbly under●● and which I see daily need to go to my Father about , which also I do , beseeching him , and waiting upon him for the healing this filthy puddle of my nature , but because of this , that I am not justified , that I will not conclude ; neither are you my enemies , untill you have proved that there is a defect or want of righteousnesse in Christ as in mee , till you have proved , that there is not righteousnesse enough in Christ , upon whom my justification lyes , as it is my duty , I shall still desire , notwithstanding all my weaknesses , and imperfections to beleeve my Justification .

Sixtly , and lastly , Faith looks strictly and narrowly to the conscience : Conscience is the strong hold and castle of the soul , whilst that is quiet & free from tumults , the whole man is at peace , let there be a tumult there , and the whole man is at war and put into distraction , therefore faith in the business of Justification , makes the soul to use all diligence of secure that hold out of the hands of the enemy , by securing which , the whole man injoyes peace ; and truly this looking too , and securing of conscience is a business of greatest concernment , in living by faith for justification ; For the Devill and Sin , do the soul more mischief when these get into conscience , than they do , or can do any where else .

Now there are three wayes by which Faith secures Conscience .

1 By putting a strong garrison into Conscience and keeping it there : This strong Garrison is the Righteousnesse of Christ , which faith brings into conscience , and keeps there : Faith knows that nothing else can defend conscience , when Sin and Satan storm it , but Christ Righteousnesse . Hence 1 Pet. 3.21 . wee are said to have the answer of a good conscience towards God by the Resurrection of Jesus Christ ; for the Resurrection being the time wherein Christ did appear in all his Righteousnesse , and shew forth himself as one that had now fulfilled all Righteousnesse , and upon the very same account was now risen from the dead , when hee had been acting the last part of that sad Tragedy as to himself , but glorious work of Righteousnesse , as to us , is put for the whole Righteousnesse of Christ both active and passive , and so it is as if the Apostle should say , The Righteousnesse of Jesus Christ being put into our Consciences , is that whereby they are secured and kept peaceable , so that instead of tumults and insurrections in conscience , our consciences are in peace , instead of accusing us , wee have the answer of a good conscience towards God .

2 By clearing the conscience of all those enemies who formerly have done , or do disturb the peace thereof : As faith brings a strong garrison into conscience , so it ejects all malignants or disturbers of consciences peace ; these are those dead works , Heb 9.14 . which creep into conscience , i. e. the guilt of all sin , whether of omission or commission , which get into conscience and disturb its peace . Now faith garrisoning conscience with Christs righteousnesse , ejects all these ; the first thing this garrison doth , being entred , is the clensing of the place where it is , from all such as are enemies to the peace of it .

Whatsoever guilt of sin , past , or present , which lyes in the conscience , and wrangles , all is cast out , the Righteousnesse of Christ being made governor of conscience , and the conscience injoyes abundance of peace ; whereas before it had not quiet an hour in a day , many times for a month together , now it is full of peace ; Sin which before lay gnawing and tormenting it , is now cast out , and everlasting righteousnesse comes in the room thereof , whereby the soul possesseth abundance of inward peace passing all understanding . O saith the soul , I never knew what a calm was till now , that I had the righteousnesse of Christ set up in my conscience . I have been oftentimes tossed too and fro , and my soul neer upon shipwrack , but now thanks bee to God , I injoy a blessed calme , I never knew what a calme of conscience was till now , Therefore my heart rejoyceth , my tongue is glad , &c.

3 By keeping a constant guard at the gates of conscience , that so these enemies being cast out , may not re-enter ; Faith knowing of how great concernment it is , keeps a guard day and night at the gate of conscience , so as that , when any of the ejected enemies would re-enter , presently they are under examination , Who is here ? Who are yee ? Who are you for ? Why , I am such a one ; Then stand , Stand off , come not here , this is the Garrison Christs righteousnesse , and here is strict command no such must enter , Act. 24.16 . Paul makes it his exercise to keep conscience clear , though hee could not but faile in his duty towards God and man both , yet hee exerciseth himself to keep his conscience clear , to keep it void of offence , that though offences were committed , yet that the guilt of them might not get in there . And thus much for the first thing , how Faith acts , or what it doth in persons living thereby , in our Justification .

Quest. 2. Wherein doth lye the advantage of that soul that liveth by faith in Justification , above another that concludeth his Justification from sense , from what he seeth and feeleth ?

Ans. 1. He hath an advantage in respect of the ground upon which he holdeth his Justification ; when wee hold a thing upon good ground , if of worth , the greater advantage we have .

The soule that liveth by sense , holdeth his Justification upon a ground within him , it is experience , sensible workings , that is his ground .

But a soul that liveth by faith , holdeth his Justification upon a ground without him , the Promise and Covenant of God , this is a better ground .

1 In regard of the clearness of the ground , it is such a ground , as doth more clearly represent the thing , than any other thing can . I may more clearly see and behold my justification in the Promise , than in any experience whatever . That soule that grounds upon sense , there is a veile many times upon his justification , because there is a veile many times upon his experience ; upon Moses face there was a veile : So when the ground of our justification runs in a legal way , upon sense , there will be a veile upon the Justification , for the face of Moses is veiled .

A man that hath a veil upon his face , you see his face but darkly , if you see it at all , you see it with a great deal of uncertain knowledge ; but now that soul that grounds his Justification upon the promise , that man seeth his Justification as a man seeth another face to face , i. e. hee seeth clearly , and speedily .

Abraham rejoyced to see Christs day , and saw it , he saw it clearly ; now how did Abraham see the day of Christ ? He had many experiences , he did not see the day of Christ through these , but through the Promise , for saith the Scripture , Abraham beleeved God , and it was counted to him for righteousness ; he saw through the promise .

2 It is a sure ground ; it is good to be upon sure ground , even in smaller things than this upon which a mans eternal Salvation doth hang. As a mans Justification is a thing of such moment , therefore we had need to bee upon sure ground . Now that soul which holds his Justification from any thing within , doth not hold it upon a sure ground ; it may be hee hath experience to day , and it s gone the next day ; sometimes it is present , sometimes absent ; but the promise is a sure ground ; Why , because that remaineth .

The soul that holdeth its Justification upon any thing within , will at one time or other let go his hold of Justification ; but that soul that holds it upon the promise without , will hold it when the other lets it go .

3 It is a ground more easily come by ; our experiences it is hard to keep them when we have them ; so , hard to regain them when lost .

Hard to get an humble frame of heart , but harder to regain when lost ; but the promise is more easie , though it have no experience for the present , yet a poor soul may take his Bible , and go to the promise of God , and lay hold of that .

Obj. But you will say , it is as hard to lay hold of the promise , as to get up experiences ?

Ans. We grant it is so ; but the promise is the ground , it is not our laying hold .

4 It s a ground that hath a great deal less deceit in it ; when a man grounds upon any thing within , there is a great deal of deceit ; as the Spirit of God hath his true Gold , so the Devil hath his gilded Counters , therefore possibly I may miss , and take the Devils gilded Counters for the Spirits gold ; but in the promise there is not that deceit , that is a ground that a soul shall not be deceived by . So there is advantage in respect of the ground .

2 That soul that liveth by faith in Justification , hath an advantage in this respect , in that the soul hath its justification more constantly in its sight than another hath ; another sees it now and then , but he beholds it more constantly . And ,

1 By having our justification more constantly in our sight , we are free from abundance of those doubts and fears that other poor souls are continually hurried about withall about their justification : take a poor soul that liveth by sense , and hee is in continual fears about this Justification , continually tossed too and fro ; one while hee thinketh , surely I am not that justified person , if I were , there would not be so many sins stirring : another thinks , surely I am not justified , for I have rejected Christ so many time ▪ before , and had so many heart-warmings in his Word , and all gone , so that he is continually in a Labyrinth of fears and doubts , that hee cannot wind himself out of , about his Justification .

But a poor soul that hath his Justification in his sight , is freed from abundance of these fears , is not tossed too and fro , but beholdeth his justification grounded on the rock without him .

Though hee findeth not that within that hee hath found , and breathes after , yet saith the poor soul , my Justification is by a righteousness without , though I prize the workings of the Spirit of God within , above any thing this world can afford ; and though I finde a want of these , yet I will not conclude I am not justified , because justification is all without ; I may be justified , yea I beleeve I am , though I finde not these workings so lively and stirring , as time hath been they have ; so he is free from fears in the business of his justification .

2 The constant holding our Justification in our sight , maketh the soul take all the dealings of God in good part , put a good construction upon all Gods dealings , whereas another who is dark in justification , he can take no dealing in good part at the hand of God . A soul that beholdeth his justification , can , as long as that is clear , behold the love of God in Christ towards it , it can put a good construction upon all . Let God give a mercy , he will say , that it is out of love ; let God take away a mercy , he will say , that is out of love . Let God smile , he seeth his love ; let God frown , through his frown he beleeveth his love . Let God put him into a prosperous condition , he seeth love ; let him put him into an afflicted , adverse condition , he can beleeve God is his God .

But take a poor soul that is dark in that , let him give a mercy , he saith , O , I am affraid it is in Judgement ; let him take away a mercy , this is in judgement , I have abused it . Let God smile , he is affraid to own it , lest hee be deceived ; let God put him into prosperity , he thinks that will ruine him , into affliction , he thinketh that is to destroy him .

3 The constant beholding our Justification , doth carry out a soul with a sweet Son-like frame of Spirit , in all its actings towards God : Take a soul that is dark in its justification , there will not bee childe-like actings , but slavish actings : a spirit of bondage , servile actings : But take a soul that hath his justification in his eye , and there will bee sweet Son-like actings , when hee goeth to duty , hee goeth with the spirit of a Son : I see Hell is gone , Heaven is given , and doth not perform duty to avoid the one , or procure the other , but doth all as to a Father , because God hath taken Hell away , and given Heaven , and is my Father , therefore I go about the work of God . When it mourneth for sin , it doth not mourn for fear it should bee Damned , but because it hath sinned against a Father : I do not say it is so with a Saint at all times ; but when a soul beholdeth its justification , so it is .

4 This constant beholding our justification doth dis-inamour and wean the heart from worldly things ; our hearts are never so weaned from the Creature , as when wee see through justification our interest in the Creator . When the poor soul cometh to see the great God of Heaven and Earth is my Father , and I have a glorious inheritance provided above in Heaven for me ; then it saith , Why should I dote upon Creatures ? As a Princes Son is estranged from the company of other Children ; why ? I am the Princes Son , they are companions below me , this maketh him leave other Boys , and not play with them ; so a Princes Son wil not go and hoard up Counters , why ? I am a Princes Son : so a poor soul when it beholdeth its justification is estranged from the world , upon this consideration ; I am a Son of God , a Childe of God , have an interest in Heaven , a glorious inheritance there , and this weaneth the heart from the world . The beholding our actual justification begets such actuall considerations as these .

5 It armeth us against all Satans temptations ; it puts the soul into such a condition as it can grapple with Satan , when he cometh to assault it with his fiery darts ; let the Devil shoot never so many fiery darts , yet so he hath his justification in his eye , it will keep off all , and therefore it is called a Shield . They used a Shield to repel Arrows from the party ; Faith is our shield to repel the darts of Satan , and beat them back again so this is another advantage .

3 That soul that liveth by faith in justification , is delivered from the great evil other souls run into , of adding to , or detracting from his justification : it is a great evil incident to the Saints , they look upon themselves as more or less justified , accordingly as they are more or less holy , and their works more or less spiritual . I do not say but that we should endeavour after holiness , and spirituality to the utmost ; but not to make our justification less or more , as these things are lesse or more .

1 Because it puts our justification as a stock into our own hands , that by our care and diligence wee might augment , or by carelesness and negligence might diminish it : whereas our justification is a stock the Saints have , but it is in the hands of their Suerty , which though they are , and ought to use all Christian care and diligence , yet by all their care and diligence , there is not one dram added to their justification . Though they are to take heed of all carelesness , and remisness , and avoyd them , yet though they should fail , there is not one whit , not one dram taken away from their justification by all . Justification is as the Childes Portion in the Executors hands ; the Childe hath some spending-money , but his Portion is in the hands of the Executor . So is our justification , that is a stock in the hands of our Executor ; the Saints have something in themselves , and they spend much of that , but they would spend their justification too , if the stock were in their own hand : but it is in the hands of their Suerty , Executor , and they cannot spend that ; he will not let them have that , so that , that cannot be spent . Now when we look upon our justification as that which may be added to , or detracted from , we do not look upon it as in the hands of our Suerty , but in our own hands , and that is a great evil .

2 It is a great evil , because it maketh our Justification like our Sanctification , in part : for that which is perfect can have nothing added to it , or taken from it ; if any thing could be added to it , then it was not perfect before ; perfection doth neither admit of addition or diminution . Now our Justification is perfect , by one offering he hath perfected for ever them that are sanctified , Heb. 10.14 . them the Father hath set apart , he hath perfected for ever .

Now if I should be more justified at one time than at another , then Justification were not perfect .

3 It maketh justifying grace to depend upon Creature actings ; for if I am more justified when I do more , and less when I do less ; then my actings have influence into my justification , and so justification depends upon Creature actings , and so if of works ; then it is no more of grace .

4 It is a great evil , because it doth much dishonour Christ ; it speaketh the righteousness of Christ insufficient for our justification ; if the righteousness of Christ be sufficient to justification , then all I can do cannot help it forward . If it need any thing of ours , then it is not sufficient of it self , I speak this to shew the great evil of adding to , or detracting from justification ; which how usual it is to look upon our selves more justified at one time than another , experience teacheth ; as if there were a flaw in our justification , so soon as there is a flaw or slip in our conversation . I shall come now to speak a few words to the third thing .

Quest. 3. What is it that hindreth the soul from living by faith in justification ?

Ans. 1. Our being ignorant of the nature of that dispensation we are under , through grace ; ignorance of the nature of Gospel Dispensations , therefore it is wee live so little by faith . The Gospel is an administration of Grace , there is nothing in the Gospel but grace , pure grace , all in the Gospel is grace from first to last . Now wee being ignorant of this Gospel Dispensation , we are led by the Principles of old Adam within us , to look upon the Gospel as a Covenant of works , or at least as partly grace , and partly works , and when we look upon it so , we think wee cannot have justification by the Gospel , unless we bring something with us , and this hinders living by faith , beleeving for justification .

The principles of old Adam do so agree with the Covenant made on Sinai , that we can seldome go out to God for justification , but are ready to look upon God as standing upon Mount Sinai , and standing upon that Covenant , and then we see an angry God , a terrible God , a God cloathed with Thundrings and Lightnings , and that makes us think wee must bring something to God to pacifie him , and so wee are hindred from living by faith in justification . Whereas a poor soul when it cometh to understand the nature of the Gospel , that there is nothing in it but grace , but pure grace , then the soul can act faith for justification , and go out to God for it , as a poor nothing-Creature , when it seeth all is received in a way of grace .

2 Fear we should presume if we should go to God for Justification as poor nothing-creatures ▪ O thinks the soul , If I should goe to God as having nothing , I should presume , this maketh him afraid to go to the Promise : Whereas indeed wee do presume in not going .

If a great man promise a poor man a hundred pound , and tell him he shall have it , if hee come for it ; if this poor man should be so mannerly as to say , I will not go , if I had it I should bee glad , but for such a poor man in my rags to go to such a great man , I should presume , would it not bee presumption for him not to go ?

So it is a great presumption for a poor sinner not to go to God for justification by faith . Is it not high presumption to pull down that , God hath set up , and set up that , God hath pulled down ? When a superior Court sets up a Law , for an inferior to repeal it ; When the High Court of Parliament hath repealed a Law , for an inferior Court to go and enact that Law , were it not presumption ?

This is the Law God hath set up , that all should have justification by grace , that is repealed to have justification by works . When I shall go seek to bee justified by something within mee , or done by mee , I doe goe , and set up that Law that God hath abolished , and is not this high presumption ?

3 The old Adam sticking close to us . When wee speak of old Adam sticking close , I do not so much mean , the Evil old Adam , as Good old Adam , Moral righteousnesse which was in Adam .

That Liquor that is first put into a vessel , the vessel will hold the sent of that longest : Now man was righteous before sinful ; old Adam was made first righteous , therefore it is more natural for a man to think to bee saved by his owne righteousnesse , than to sin : Though to sin be natural , the other more natural , for it is more rooted in nature than sin .

And it plainly appeareth that it is an easier thing to bring a man off from any sin , than from the opinion of his own righteousnesse .

To bring a Drunkard from his drunkenness , a Swearer from his swearing , easier , than from an opinion that his own righteousnesse should save him .

And it is clearly shewed , many a man is brought off from his sin , that is never brought off from his righteousnesse , therefore that sticks closer . And this wee may see if wee look on the Scribes and Pharisees , and Publicans and Harlots . The Scribes and Pharisees were those that stuck close to Good old Adam , to walk exactly and righteously : The Publicans and Harlots , were those that minded neither good , nor evill , but swimmed in all the evill of old Adam : Now , when Christ came , they imbraced and entred into Heaven , but the Scribes and Pharisees , the righteous men , that were following the good of old Adam , they reject Christ , and run headlong to Hell .

And this likewise is clear , if you look to the Jews and Gentiles in the Apostles time . The Jews followed after good old Adam ; The Gentiles they went on in sinful old Adam : The Jews they rejected Christ , opposed Christ ; The Gentiles they come in and imbrace Christ . So that the good of old Adam sticks more close than sin ; and there is many a man is come off from his sin , that wil be damned for his righteousness , trusting to that , neglecting Christs Righteousness . The Scribes and Pharisees were come off from sinne , and the Jews did not live in that unrighteous way . Publicans and Harlots did , yet these goe headlong to Hell , and the other imbrace Christ .

This is that which hinders from living by faith in Justification .

The life of Faith in Sanctification .

I Come now to the Second , The life of Faith as it relates to a Christians Sanctification : Justification and Sanctification are inseparable companions where there is the one , there is the other in some measure , either habitually or actually , Whom hee justifieth , hee also glorifieth ; Grace is Glory begun .

Now in this business of Sanctification wee are to live by faith , and the Proposition shall bee this .

Propos. That a Christians Sanctification is to bee carried on in a way of faith , or beleeving .

Or , A Christian is to exercise faith in his Sanctification .

I shall shew ,

1 Wherein faith is to bee exercised in our Sanctification .

2 How Faith acteth .

3 Why wee are to live by Faith in Sactification .

4 What is the difference between that Sanctification which ariseth from natural conscience enlightened , and that which ariseth from faith and beleeving .

Quest. 1. Wherein is Faith to bee exercised in our Sanctification ?

Answ. Sanctification consists of two parts .

Mortification and Vivification .

Mortification is the destroying of the old man , Vivification is the quickning of the new man .

By Mortification wee are transplanted from the stock of the old man , by Vivification wee are transplanted into the new Adam .

1 Mortification consists of two branches . There is the mortification of the outward and inward man .

Of the outward man , that is , of all those things that please the carnal outward sense and appetite ; and of the inward man , of all the faculties and powers of the soul , will , and affections , Col. 3.5 . Mortifie therefore your members which are upon the earth , fornication , uncleanness ; the mortification of the outward man : And in vers. 8. Put off all these , anger , wrath , malice , blasphemy . — There is the mortification of the inward man .

2 For Vivification , that likewise lieth in two things . There is the vivifying of our Graces , and the quickning of our Duties , or our hearts to obedience . The last comes from the former . Our Graces bring forth our Duties , and our Duties are but the actings of our Graces .

So that the things wee are to live by faith in , in our Sanctification , are the mortification of all sin , whether in the outward or inward man , the vivification or quickning of all Graces , and of our hearts to every duty .

Quest. 2. How doth faith act or put forth it self in this business of Sanctification ?

Answ. Here according to the two parts , wee shall proceed , and shew how faith acts in the business of Mortification and Vivification .

Quest. 1. How doth faith act in the business of Mortification ?

Ans. 1. Faith doth discover to the soul , that the old man , the unregenerate , and unmortified part that is in every one of us , was carried up by the Lord Jesus upon the Cross , and there did receive a deadly wound .

And that Jesus Christ our Redeemer and second Adam did take upon him that nature in which the first Adam fell , and so did give a mortall blow to the body of sin and death , by suffering in that nature . Therefore the Apostle saith , Rom. 8.3 . What the Law could not do , in that it was weak through the flesh , God sending his Son in the likeness of sinful flesh , for sin , condemned sin in the flesh . Christ took the likeness of sinfull flesh , and by death condemned sin in the flesh , that is , did give a blow to sin in the flesh , in the humane nature that hee took upon him , therefore the Apostle saith , Rom. 6.6 . That our old man is crucified with him : Christ took it up upon the Cross with him , and gave it a mortall wound .

Now faith doth discover this to the soule , when the soule findeth sin strugling and striving within , then saith Faith , this sin striving , is a part of that body of death that is in the Saints ; now , O my soul , look up upon the Cross , and see that body of death dying , therefore , O my soul , go out against it , and so faith encourageth the soul to go out against sin .

2 As Faith shews the soule sin crucified with Christ , so it shews the soul , that the design of the Lord Jesus , in giving a mortal blow to the old man , and body of death upon the Cross , it was this , the weakning of the power of sin , and the subduing of it in the Saints ; that sin might bee so dispowred , that it might not reign nor rule in the Saints , but bee continually in a declining languishing condition ; therefore it is said , Rom. 6.6 . Our old man is crucified with him , that the body of sin might bee destroyed : hee doth not say , It is destroyed presently ; Christ took it up upon the Cross , gave it a mortal wound , that it might bee destroyed , in order to the destruction , that having the power broken , the Saints might the more easily get power over it . As an enemy that is already wounded ( though a Gyant ) is easily overcome ; So though sin bee strong as a Gyant , Jesus Christ hath wounded sinne , therefore his strength being taken away , is the more easily subdued .

Faith shews the soul Christ , saith Faith , What , did Christ give sin a mortal wound that it might bee destroyed ? O then let not sin live , O then sin shall not live in mee !

3 Faith shews the soule , that there is a continual streaming forth of vertue and efficacy from the Lord Jesus Christ , for the killing and subduing sin within ; Faith doth as it were set open the Fountaine of the Bloud of Jesus Christ , streaming out towards and upon it , for the healing of the Leprosie of Sin , and this is that which faith layeth hold upon , when it strugleth with sin . Paul when hee was contending with this Old man , when he cryeth out , O wretched man that I am , Rom. 7.24 . presently he casts his eye upon Jesus Christ , and saith , I thank God — Faith sheweth the soul the efficacy and vertue that is in the Bloud of Jesus Christ , for the killing sin .

4 Faith is much in calling out the soul to the promises of mortification ; we have a promise of mortification , Rom. 6.14 . Sin shall not have dominion over you , for you are not under the Law but under grace . The soul that lives by faith , when it findeth sin strong , it taketh hold of the promise , and goeth to Christ , and saith , Lord , thou hast said sin shall not have dominion over me ; behold , here is such and such a corruption too hard for me , Lord , behold , here is thy promise , look upon thy promise , remember thy promise , subdue my corruption ; it first goeth to the promise , and armeth it self with strength in the promise , and then cometh and fighteth against sin ; and that is the matter wee are so often foyled with sin , because we try to combate with sin before we go to the promise . When a soul lives by faith for the subduing of sin , there is first a going to the promise , and then it encounters with sin with success .

5 Lastly , Faith doth beget and maintaine in the soul a secret perswasion , though for the present it is compassed about with a weight of infirmities , yet God will support it under all , and in Gods time it shall be a conquerour over all .

Though I be for the present molested with sin , yet a day will be , I shall be a Conquerour , and all these my enemies shall be under my feet ; I shall set my feet upon the necks of all my sins one day , and this carries the soul couragioussy out to fight against sin for the present .

Quest. 2. How doth faith act in the business of vivification ?

Ans. 1. Faith eyeth much the Resurrection of Christ , and maketh the soul labour much after knowing Jesus Christ in his Resurrection , Phil. 3.10 . That I may know him , and the power of his Resurrection , and Fellowship of his Sufferings , being made conformable to his death . Here are the two great things we are speaking of , for hee is pressing after perfection of Grace , which consists in these two , to have fellowship with Christ in his death , for mortification , and to know Christ in his Resurrection , for vivification and quickning .

As mortification comes by a dying Christ , so vivification cometh by a living Christ .

2 Faith that sheweth the soul how that in the Resurrection of Christ he was raised up and quickned with Jesus Christ ; Faith sheweth the soul , that in Jesus Christ it is quickned already , as its common person : therefore the Apostle Paul speaking of Jesus Christ as this common person , saith , Ephes. 2.5 , 6. Yo● who were dead in trespasses and sins he hath quickned with Christ , and made to sit together with him in heavenly places . Faith shews the soul how that in the Resurrection of Christ , it did revive , and hath quickning already . Saith the soul , though I am dead , my graces lye as though dead , affections dead , heart in duty dead , yet I have quickning in Christ , I have a stock of life in Jesus Christ , Coloss. 3.3 . Yee are dead , and your life is hid with Christ in God ; though it do not for the present appear , it is hid with Christ .

3 Faith in this business of vivification , sheweth the soul that there is a streame of vertue and efficacy comes from the resurrection of Jesus Christ , quickning of it ; and this is that Paul presseth after , That I may know him , and the power of his Resurrection . Phil. 3.10 . That I may have the power of his Resurrection raising and quickning of mee . The Resurrection of Christ , though but one act , yet hath a continual stream of vertue flowing from it , for the quickning of souls .

4 Faith taketh hold of any word of promise in the book of God , that may bee any ground of encouragement to beleeve his quickning it , as that word of Christ , Joh. 10.10 . I am come that they might have life , and that they might have it more abundantly .

See saith Faith , Jesus Christ is come that I might have life ; — And because I live , yee shall live also , Joh. 14.19 . because there is life in Christ , shall I live ? then I will go to him for life .

Quest. 3. Why is a Christian to live by faith for Sanctification ?

Answ. 1. Because our sanctification is altogether of grace ; therefore the Spirit by which wee are sanctified , is said to bee given of God ; and the blood of Jesus Christ ( which hath such an influence into Sanctification ) that is of Grace . It was of Grace that Christ shed his blood , of more grace that this blood of Christ should bee applied to thy soul , for the washing away of thy sin . So Faith which is a help in our Sanctification , that is of Grace , therefore Faith is said to bee the gift of God , Eph. 2.8 . And to you it is given to beleeve .

Now if Sanctification bee of Grace , wee are to live by faith for it .

2 Because our Sanctification , as well as our Justification , is primarily in the Lord Jesus Christ . Jesus Christ is made Sanctification to us , 1 Cor. 1.30 and so wee are to live by faith for it , for whatsoever is in the Lord Christ , I am to partake of it by faith .

3 Because wee have promises of Sanctification ; What I have a promise for , I am to live by faith for , because the promise is the ground of faith , but wee have promises of Sanctification , of MORTIFICATION , Sin shall not have dominion over yon , Rom. 6.14 . of VIVIFICATION ; because I live , yee shall live also , Joh. 14.19 . therefore wee are to live by faith in it .

4 Because we are to pray for Sanctification , and therefore we are to beleeve for it .

What is my duty to pray for , I am to beleeve for , because Prayer must bee in faith . Every Petition I put up to God in Prayer , it is my duty ( whether I do it or no ) to act faith in the thing desired . If I am to pray for it , I am to beleeve for it . But I am to pray for it . Jesus Christ teacheth us to pray for it , when hee himself prayed for our Sanctification .

Sanctifie them through thy truth , thy word is truth , and Jesus Christ teaches it , in that Prayer we call the Lords Prayer , the three first Petitions respecting in a great part our Sanctification , Hallowed be thy Name ; It is as much as that God would help us to honour and Sanctifie his great Name .

Thy Kingdome come ; It is as much as to pray that God would set up his Spiritual Kingdom in our hearts , that we might bee ruled and guided by his Spirit , having all corruption mortified , and grace quickned .

Thy will be done in earth , as it is in heaven , This is as much as to pray , that wee poor creatures here on earth , might do the will of God so freely , fully , and cheerfully , as the Saints in Heaven ; So that wee are to pray for Sanctification , and then wee are to beleeve for it , because our Prayer must bee in faith .

Quest. 4. What is the difference between that Sanctification which ariseth from an enlightned conscience , and that Sanctification which ariseth from faith or beleeving ?

There is a Sanctification which ariseth from the meer dictates of the Law of Nature , and that Sanctification the Heathen Moralists attained to a great deal of : And there is a Jewish Sanctification , or Legal , and that is such a Sanctification as is begotten by the terrors of the Law . But there is another Sanctification , and that is a Gospel-Sanctification , that is such a Sanctification as is wrought in the soul from the beholding the love of God in Jesus Christ , such a Sanctification as is wrought from beleeving his Justification .

Now there is a great difference between this Sanctification , and the other , which arises onely from an enlightned conscience , for both arise from an enlightned conscience , the one from conscience being enlightned by Natures law , the other from the written Law , but there is a great difference .

Answ. 1. That which ariseth from natural conscience is something of the more gross part of Sanctification , but a piece , and doth not take in any thing of the finer part of Sanctification . A forsaking some sins that are outward and gross , his conscience cannot but flye in his face , so that hee shall not rest quietly night nor day , such as Drunkenness , Adultery , and the like .

It is in respect of those duties that are more apparent , such as Prayer , hearing the word , such , if a man should let alone , hee should have no quiet , nor peace in conscience .

But that Sanctification that cometh from faith , that is in respect of the inward , more secret evils of the soul ; the secret rising of pride , unbeleef , and passion , and so for more inward duties , that Sanctification teacheth a man to deny himself , to submit himself to Gods will , to be content with Gods disposal .

2. That Sanctification which cometh from an inlightned conscience onely , raiseth a man to bee more self conceited ; but that Sanctification that cometh from faith and beleeving , throweth a man down in respect of all self-conceit , it maketh a man more mean and low in his own eyes : As the Scribes and Pharisees , and Jews in our Saviours time , they had a great deal of this outward holiness and Sanctification ; but see how it puffed them up , how they stand upon tip-toes , and crow over poor Harlots and Publicans , as not fit to come in the company of such as they were .

But that which cometh from faith , maketh the soul more humble . What abundance of Sanctification Paul had , hee did press after perfection , did walk more like one in heaven , than on earth , yet hee could look upon himself as the least of Saints , concerning acting for God , labouring in the work of God , hee preached the Gospel from Jerusalem to Illiricum laboured more abundantly than they all , yet how humble ; Yet not I , but the grace of God in me ; and so hee saith , in nothing hee came behinde the chiefest Apostles , yet saith , I am nothing . So concerning uprightness of conversation , hee walked before God in all good conscience , knew nothing by himself , yet how humble , yet hereby am I not justified , and not that I can do any thing of my self ; yea , hee saith , hee was the chiefest of sinners , hee seeth it is not wrought by his own proper industry , but by the grace of God , therefore he giveth him all the glory .

3 That Sanctification which is wrought by natural conscience , is grievous and irksome , because it is against the will , it is a forced holiness , hee is constrained to it . It is his will to sin , but conscience will not suffer him ; his will is to do nothing at all in the service of God , if hee might go to heaven but his conscience puts him in hell if hee doth nothing , and so it is grievous to him .

But that Sanctification which is though faith , that is pleasant to the soul . That that is natural is pleasant . God puts the New nature within , and then it is in some measure natural to bee holy , to avoid sin , to do the will of God : Therefore see how differenly wicked men and godly men speak of the wayes of God , Job 21.14 Sec the language of wicked men , they say to God , Depart from us , for we desire not the knowledge of thy wayes : Here is the language of wicked men , they cannot help it for their lives , but they shall have some knowledge of the wayes of God , the Law of Nature teacheth something of Gods wayes , and they have his word , and that tells something more . O say they , Depart , we desire not the knowledge of thy wayes , we are troubled at the knowledge of such things , it torments us , this is the language of wicked men .

Then again , Jer. 23. v. 33. we read of a generation of men that heard the word of God , but it was so tedious , that they call it a Burden , they come to the Prophet , and ask , What it the burden of the Lord ? It was grown into a Proverb , the wayes of God were so tedious and irksome .

But now do but see how Godly men speak of the wayes of God . See what David saith , Psal. 19.7 , 8 , The Law of the Lord is perfect converting the soul , the testimony of the Lord is sure making wise the simple , the Statutes of the Lord are right , rejoycing the heart , vers. 9 , 10. The judgements of the Lord are righteous altogether , more to be desired than gold , than much fine gold , sweeter than the honey and honey comb .

They do not cry , Depart , we desire not the knowledge of thy wayes , they do not call them a burden . So Psal. 119. vers. 72. The Law of thy mouth is better to mee than thousands of gold and silver , vers. 130. How sweet are thy words to my taste , sweeter than honey . See how David speaketh of the will of God ; the wise man telleth us , Prov. 13.19 . It is an abomination to fools to depart from evill ; It is an abomination to depart from sin , it is that hee hates . The fool , that is the wicked man : It may bee hee doth depart from some sins , his conscience makes him depart from some sin , fear of Hell , the terrors of the Law , but it is an abomination ; hee may depart from it , but hee hates it with his very life , not sin , but the departing from sin ; that hee must part with his drunkenness , the Drunkard would fain have his cups , and the Adulterer his Quean , but his conscience so terrifieth him that he dares not have them , but departs from them , but hee hateth the departing from them .

But see a godly man , it is his delight to part from them , Psal. 119. vers. 143. Trouble and anguish have taken hold upon me , but thy Commandements are my delight , vers. 47. I delight my self in thy Commandements which I have loved . A hundred and twenty times in this Psalm , the Psalmist useth such phrases as express his affection unto the wayes of God , I delight in thy Law , I love thy testimonies .

4 That Sanctification that ariseth from natural consc●ence , that is most , when conscience is most unqu●et .

Wee read that Ahab humbled himself , but never but when his conscience was troubled . But that Sanctification which ariseth from faith , is then most , when the soul is most quiet .

If at any time the soul is least in duties of Sanctification , it is when the conscience is most unquiet .

5 Lastly , That Sanctification that ariseth from natural conscience , makes a man an enemy to all these that are truly and spiritually sanctified . Ishmael the son of the Bond-woman , persecuteth the son of the Free-woman : So all the stock of Ishmael , they that are sanctified with an outward Sanctification , will persecute those that are truly sanctified . Therefore there were none such great enemies to Christ as the Scribes and Pharisees that had outward Sanctification ; they were they that stirred up persecution , they were the great and worst enemies to true Sanctification .

But that poor soul that is truly , spiritually sanctified , is a friend to all those that are truly sanctified ; they love them the more , the move Sanctification they can see in them ; the more of the Image of God , they can see upon any souls , the more they love them .

The life of Faith in expectation . 1 Cor. 5.7 .

For wee walk by faith , and not by sight .

THe observation that we are upon is this , That the life of Faith is the proper life of Saints in this world .

We are speaking to this question , What those things are which a Christian is to live by faith in ?

I have told you , that the phrase of living by faith , is taken in Scripture in respect of Justification , Sanctification , Expectation , and Perseverance ; we have spoken of the two former , now of the third , the life of Faith relating to a Christians Expectation , a Christian is to live upon God in way of expectation , to wait upon God , he is to expect much in way of faith . That wee are to live by faith in this respect , is clear from that testimony of Habakkuk , in the second Chapter , and the third vers . For the vision is yet for an appointed time , but at the end it shall speak — at the fourth vers . But the just shall live by his faith ; by his faith , the time whilst the Vision is delayed he lives by his faith , expecting much , while much is delayed , expecting the fulfilling of the Promises , while it is delayed ; all the time that much is delayed , all that time of a Christian he is to live by faith ; the Scripture tells us , that Abraham beleeved God , he had a promise , and it was delayed year after year , hee looks for the promise , and for the performance thereof , and yet delayed ; Abraham looked for the mercy in way of faith , and the fulfilling of the promise was made to him , but hee must first wait for it .

In the handling of these things wee shall shew you ,

1 What those things are that a Christian waits for , what those things are that a Christian expects by faith .

2 How Faith acts the soul in this business of expectation .

3 Why we must live by faith in this respect ,

4 What manner of waiting that is , that comes in beleeving .

And so apply it .

First , Those things that a Christian waits for , and expects , are many ; but a Christian doth by saith wait for something more especially , that he doth expect and wait for in a special manner : as ,

1 The fulfilling of Promises ; if the Lord hath made a promise to the soul , or it the soul hath been made to wait upon a word of promise , now he waits upon God beleevingly to see the accomplishment of this promise . David had a word of promise from the Lord , and waits upon the Lord for the accomplishment of it , Psal. 119.49 . ver. Remember the word unto thy servant , upon which thou hast caused me to hope ; hee had a word , and grounds his hope upon it , waits upon God for the fulfilling of it . So we read of Simeon , that just and holy man spoken of in the second of Luke , vers. 26. he had a word that he should not dye until he saw Jesus Christ in the Flesh , and he waited for the consolation of Israel ; he had a word and waited for it , at the 25. and 26. verses ; — A word was given in to him , and it was revealed to him by the Spirit , that he should see Christ , and hee waited for the accomplishment of it ; so a poor soul when it hath any promise given in by the Lord , or is enabled to take hold on any promise , and meets with a promise sutable to its condition , a soul that lives by faith waits upon God for the fulfilling of this promise .

2 Again , another thing that a soul waits for is , the return of his prayers ; Prayers are the great ventures of a Christian , according as a soul speeds or not speeds in these , so he is either rich or poor ; these being a Christians great ventures he is waiting for their return , to see what comes home , and who comes richly loaden or not , this in Psalm 85.4 , 5. ver. the Psalmist having been earnestly praying to God , Turn us , O God of our salvation — wilt thou be angry with us for ever — shew us thy mercy , O Lord , and grant us thy salvation ; the Psalmist having been praying hard , he waits upon God for an answer , at the eighth vers. I will hear what God the Lord will speak ; he had been praying , and looks up now for an answer ; I will attend now for an answer , for he will speak peace to his people , and to his Saints , I am sure I shall have an answer of peace , and I will hear , I will stand waiting for an answer . And so the Prophet Habbak. 1.2 . How long shall I cry , and thou wilt not hear , even cry out unto thee of violence , and thou wilt not save , art thou not from everlasting , O Lord my God , mine holy one ? &c. all the chapter is prayer ; now in the beginning of the second Chap. Habakkuk . stands upon the Watch Tower to see if any answer cometh , at the first vers . I will stand upon my watch , and will watch to see what hee will say unto me ; hee had been praying , and now hee would stand upon his watch tower . The watch towers are places in Cities , where some stand to discry an enemies coming ; so in the Kings , Jehu's coming was discryed by a Watchman , in 2 King . 9.17 . And there stood a Watch man on the tower of Jezerel , and he spied the company of Jehu as he came ; so Habakkuk here , hee had been at prayer , and hee went up to his Watch-tower to discry the coming of an answer , and waits for the return of his prayer . A poor soul , that is another thing he waits for , for the returns of prayer , such a soul says , I have prayed , and I will wait for it , as a wise Merchant sends out a Venture , takes care of it , and hearkens out for it , and when it comes home , hee looks for his gains , &c. So a Christian when he trafficks for Heaven , he does not let it go and never mindes it , but inquires after it , and looks for his gaine , and returns , and thus he does wait for the return of his prayer , that is the second thing .

3 Again , another thing a soul waits for , is the return of Gods countenance ; it is not always Sun-shine here below , sometimes Clouds doth interpose to hinder the Sun beams , and cause darkness and obscurity ; so it is not always Sun-shine with a poor soul , sometimes Clouds get in between the countenance of God and a poor soul , and hinders the comfort of a poor soul ; and sometimes when it is so , and it is not as it hath been formerly , the soul waits then for the return of his countenance , Psal. 130.5 , 6. I wait for the Lord , my soul doth wait , and in his word do I hope ; my soul waiteth for the Lord , more than they that watch for the morning ; he waits , and he waits , and waits more for God , than they that watch for the morning . Where was he ? why hee was in the depths , as in a dungeon , and could not see the light of Gods countenance ; in a dark condition , and there waits ; and O when shall I see God again ! and so likewise at another time , when the countenance of God was hidden from him , and much dejected , in Psal , 42.5 , 6 , 7. O my soul , why art thou disquieted within me , trust in God — who is the help of thy countenance and thy God ; and he puts his soul in waiting upon God , for I shall yet praise him , and behold him , who is the help of my countenance , and my God .

4 Again , as for the return of Gods countenance , so he waits likew●se for the Churches deliverance , that is another thing , when the Church is under any trial , or affliction , in captivity , he waits for the deliverance of the Church : thus in Habakkuk , The just shall live by his faith ; when the people were in Babilonish Captivity , they lived by saith for the return of their Captivity , so Gods people are called Watchmen in Isaiah , Isa. 62.6 . I have set Watchmen upon thy walls , O Jerusalem : What do they watch for ? for the deliverance of Zion , they wait for the prosperity of Gods people , and the deliverance of the Church of God .

5 Another thing is , The ruine of Gods enemies , as they wait for the prosperity of the Church of God , so for the ruine of Gods enemies , Zeph. 3.8 . Therefore wait yee upon me , saith the Lord , that I may assemble the Nations , the Kingdomes , to pour upon them my indignation , anger , jealousie . God hath a design to gather together his enemies to their ruine and destruction , Wait upon mee untill I gather them together , and till they bee destroyed .

6 Again , one more , The soul waits for the Lords second coming ; that 's a thing the soul may wait for , Heb. 10.38 . The just shall live by faith . Now look in the former words , and hee shall live by faith in the expectation of Christs second coming , vers. 37. Hee that shall come , will come , and will not tarry . So in Chap. 9. vers. 28. To them that look for him , he shall appear the second time without sin unto salvation . What , a looking , waiting , and expectation for Christs second coming in the Spirit ? Rev. the last Chap. v. 17. The Spirit and the Bride saith come ; here is coming , waiting , longing , the Spirit cries come , and the Bride cryes come , the Spirit in the hearts of the people of God , cryes come , waiting for Christs coming ; yea , this is made a character of a Christian , and a great work of the Gospel , to wait for Christs coming , 1 Thess. 1.9 , 10. They themselves shew of us , what manner of entring in we had unto you , And to wait for his Son from heaven . It is the character given of the Thessalonians , a waiting for the coming of Jesus Christ , and a great Gospel-work to wait for Christs coming . Thus what it is that Christians wait , and expect for .

Secondly , How the life of faith acts , or how faith is helpful to a soul in this business of a Christians Expectation and waiting .

First , Faith , or the life of faith , it ever seeks out some promise , upon which it may ground an Expectation of that mercy that it waits for . I say , the life of faith , it ever looks out some Promise , upon which it may ground an expectation of that mercy it waits for . Faith it must have its word , and therefore the soul that doth by faith expect and wait for any mercy , it ever looks out for a word and promise , goes ever to the word to see what ground it hath to stand upon , and to wait for such a mercy ; the life of faith does turn over the Bible , and looks out the promise , findes out the promise of that mercy , never rests till it have a promise , and then it pitches its standard upon the promise , and there it stands , and looks up to heaven , waiting for the accomplishment of that promise . When Daniel did expect the Deliverance of the people of Israel out of the Babylonish Captivity , he did ground it upon a promise : The Prophet Jeremy had foretold it should continue seventy years , now Daniel goes to the promise , and when they were expired , prayes unto God for the deliverance , and upon this word of promise seeks God , and beleeves it indeed , and expects it from the promise .

Secondly , As Faith doth cause a soul to seek out a promise , so having found the promise , does not limit God to any time or way for the fulfilling of this promise . Another soul that doth not live by faith , if so bee that hee doth wait upon God at all , yet hee will limit God , and tye up God to his own time and way ; Israel limited the holy One , Psal. 78.41 . and hee that expects much in the way of faith , that soul will not limit God to his time and way ; if I have it not to day , I can wait no longer ; no , that soul will wait upon God , Gods time , as David sayes Psal. 31.15 . My times are in thy hand : So sayes a soul , Times and seasons of mercy are in thy hands , if I should have it now to day , I should bee glad , and rejoyce , and bless the Lord for it ; if thou dost withhold it , My times are in thy hands , yet I desire to wait ; no reason that I should speak against the Lord , and entertain hard thoughts of God , if thou withhold the mercy , yet I will wait for it , Take thy own time , O Lord . Then it doth not limit God to any way of performance : A soul that expects mercy in way of faith , it doth not limit God to any way , so far as concerns Expectation , it is not the way of faith to limit God to any way ; An ungodly man will many times tye God to wayes ; But a soul that doth by faith expect a mercy , that soul leaves God to his own way . We read of Moses once or twice , tying God up to his own way : When the people were in great streights , Exod. 14 , at the red Sea , 14 , 15. vers . The Lord shall sight for you , and yet shall hold your peace ; And the Lord said unto Moses , Wherefore cryest thou unto mee ? Speak unto the children of Israel , that they go forward ; Moses at the 13. verse goes and layes out a way , and that was to stand still , and God would destroy their enemies : and that was not Gods way , hee goes to God , and cryes unto him , that hee would come with some immediate hand , and destroy them from heaven ; this was Moses way , and now Gods way was , that they should go forward , and pass through the Sea , at the 16 , vers . But lift up thy rod , and stretch out thine hand over the Sea , and divide it , and the Children of Israel shall go on dry ground through the midst of the Sea . Now Moses bid them to stand still , but God bids them to go for ward , and so they did , did not ty up God to his own way : And so at another time wee finde Moses limiting of God , Numb. 11. for want of flesh , the Children of Israel murmured ; well sayes the Lord , Therefore the Lord will give you flesh , and yee shall eat , yee shall not eat one day , nor two dayes , nor five dayes , neither ten dayes , nor twenty dayes , but even a whole month , 18 , 19 , 20 vers. And Moses said at the 21. vers . The people amongst whom I am , are six hundred thousand footmen , and thou hast said , I will give them flesh , that they may eat an whole month , shall the flicks and herds be slain for them , to suffice them ? or shall all the fish of the sea be gathered together for them , to suffice them ? Moses thought of no way , unless their flocks were killed , or the fish of the sea to bee gathered together , and Moses thought this the way , and so prescribes God a way : So a soul so far as it is waiting upon God and not in faith , it will prescribe God a way ; but a soul that doth expect in faith for a mercy , it will not bee prescribing God a way . So Abraham hee leaves God to his own way . God bids him offer up his Son , hee doth not say , Why my Son , why , how will thy promise bee accomplished , and made good ; art not thou faithfull ? Abraham leaves God to his own way , and beleeved that God could finde a way for the fulfilling of the promise , and did not limit God to any way ; a soul that lives by faith waits upon God for the fulfilling of the promise , and doth not limit the Lord to any time , or way of his own .

Thirdly , The life of faith in our Expectation , as it doth cause the soul to look out to the promise , and having the promise , doth not tye or limit the Lord to his own time or way , for the accomplishment of it ; so it doth perswade the soul , though it know not the time when , yet a time there is , wherein the promise shall be fulfilled , and that mercy I wait for shal be given in . It doth perswade the soul that there is a time it shall bee given in , the Lord hath his set time , in which hee doth fulfill his promise , and in which hee doth give in his mercy to his people , a set time for the fulfilling of that promise to Abraham , that his seed should inherit Canaan , Gen. 15.16 . When the iniquity of the Amorites should bee full , in the fourth Generation . So God had a set time when hee would deliver the people out of the house of bondage , the land of Egypt , at the set time it was , at the end of the four hundred and thirty years , Exod. 12.41 . And it came to pass at the end of the four hundred and thirty years , even the self-same day , it came to pass , that all the hoasts of the Lord , went out from the land of Egypt ; so God had a set time wherein hee sent his Son Jesus Christ into the world , that time is called , The fulness of time , Gal. 4.4 . But when the fulness of time was come , God sent forth his Son made of a woman , made under the Law : A set time for that ; And so likewise there was a set time , when Christ suffered : God hath a set time , even for an hour , Joh. 13.1 . Now before the feast of the Passeover , when Jesus knew that his hour was come , that hee should depart out of this world , unto the Father ; a set time , even to an hour that God appointed Christ to dye , and therefore hee said , that they could not lay hands on him , because his hour was not come ; and so a set time to build up Sion , and to build up the Church , Psalm . 102.13 . Thou shalt arise and have mercy upon Sion , for the time to favour her , yea the set time is come : So God hath a set time to perform what ever he hath promised to his people . Now sayes a soul that lives by faith , when that set time is come , I shall have the mercy , and though the promise bee delayed to day , to morrow , &c. yet it perswades it self , that when the set time is come , it shall have the mercy .

Fourthly , The life of faith , it causeth the soule quietly to wait upon God without murmuring , till the time , the set time doth come : It makes the soul quiet and patient till the set time doth come ; Job saith , All the time of my appointed time , I will wait , until my change come , an appointed time , there was an appointed time , and hee waits upon God till the time come ; So of the Church in the Canticles , it s very clear for this ; in Chap. 3. vers. 5. I charge you , O yee daughters of Jerusalem , by the Roes , and by the Hindes of the field , that yee stir not up , nor awake my love untill hee please ; There is a time wherein it pleaseth Christ to come , a set time , before which hee will not come , Stir not up my love untill hee please , till the time is when hee will come , no stirring up by impatience , and the like , till hee please .

So much for the second thing , How faith doth put forth it self , or helps the soul to wait upon God .

3 Why a soul is to expect mercy in the way of faith , or is to live beleeving in his Expectation ?

1 One reason is , because our expectation of mercy , it must alwayes be grounded upon a promise , or otherwise our expectation is nothing : In vain do wee expect , that which God hath not promised to give , if it must bee grounded upon a promise alwayes , then I must live by faith , even in my Expectation , because without faith , there is no taking hold of the promise , neither can hee close with the promise , and in his expectation , hee must take hold on the promise , or else it is in vain .

Secondly , Hee must live by faith in his expectation , or else hee will never bee able to hold out long in his expectation : Where there is not an acting of faith , there the soul dyes , that soule that doth not wait upon God in a way of faith , that soul dyes , and cannot hold out long , and so t●res , and cannot wait long ; waiting is a long and hard work , faith is our strength , and if we have no faith , wee shall never bee able to go through this hard work ; a Horse that wants mettle , will never bee able to hold out ; put him to hard service , hee will not hold out ; Faith is the mettle of the soul , if wee have no faith , wee cannot hold out in our waiting upon God .

3 Again , we must live by faith in our expectation , because otherwise though the mercy should come in which we wait for , yet if it do come in , and not in a way of faith , it will not bee so sweet and comfortable to a soul . If it doth not come in , in a way of faith , it s otherwise : Mercies beleeved for , are the sweetest ; Mercies that I have waited for in a way of faith , are the sweetest mercies , which I have beleeved for .

Quest. 4. What waiting is that , which comes from faith ?

Ans 1. That waiting is a patient waiting , opposed to murmuring and repining , I waited patiently for the Lord , Psal 40.1 . and Psal. 37.7 . Rest in the Lord and wait patiently for him .

2 It is an humble waiting , hee is made humble by his waiting ; it is onely an humble soul that will wait upon the Lord , that beleevingly will wait for God , therefore it is said in Zach. 11. the poor of the flock waited upon God , at the 11. vers . The poor of the flock that waited upon me ; It must bee poor souls that will wait upon God , a soul that is rich , and proud , and conceited that he hath something , will not wait upon God ; indeed it is an humble waiting , that a soule waits upon God in .

3 Again , It is a diligent and industrious waiting ; not a careless waiting , but a diligent waiting in his own way , and means , and Ordinances that God walks in , and works in , where a soul will wait diligently upon God at the post of his doors , Blessed is the man that heareth me , watching daily at my gates , waiting at the posts of my doors , Prov. 8.34 .

And then it is a Regular waiting ; as diligent in waiting , in observing the wayes and Ordinances of God , so it is a regular waiting , and therefore called a sitting still , Isa. 30.7 . Their strength is to sit still , speaking concerning those that would go down to Egypt for help , to strengthen themselves in the strength of Pharaoh , and to trust in the shadow of Egypt , and have not asked at the mouth of God . The strength of Pharaoh shall be a shame to them , and their trust in the shadow of Egypt , their confusion , but your strength is to sit still ; that is in respect of using other wayes concerning your going down to Egypt . Your strength is to sit still , for in waiting upon God , you are to bee active , but to sit still in respect of all those wayes that are not of Gods appointing ; concerning this our waiting ; it is to bee orderly , in an orderly way , or else help will bee in vain and to no purpose .

5 Again , A waiting with an earnest expectation for him , my soul waited for the Lord , more than they that watch for the morning , Psal. 130.6 . How doth a soul watch for the morning ? a poor soul that is tired out , and hath felt the pains and afflictions of the night , and could not get a wink of sleep , now hee waits with great expectation for the morning , so a soul waits with great expectation , and earnestly waits for God .

Why now is it so , that a Christian is to live by faith , even in respect of his Expectation , wee may see a necessity of this , in our Justification , not any comfort of that without it , in our Sanctification and Expectation , we must exercise faith in all .

That which I would speak is , to put us on to wait upon God in faith ; let us in all our waitings wait in faith , my poor soul hath been waiting for such a mercy , and for such a mercy , and it comes not ; O wait in faith !

Take some few considerations for this .

1 It is better for a soul to be kept up by faith in a waiting frame for a mercy , than it is for a soul , or would be for a soul , to enjoy that mercy waited for ; it is better , and many times a greater mercy to be kept up in a waiting frame of heart for the mercy , than to enjoy that mercy waited for ; if you did enjoy it , you would rest upon the enjoyment , and so our life is turned into a sensible life ; and is it not better to live by faith than by sense , and better to wait upon the Lord for the mercy , than to enjoy it ?

2 Again , There is more of the Power of God put forth in your condition of waiting than in the other ; a great power p●t forth to support a poor soul to wait upon the Lord , to wait upon him ; what great power is put forth to inable us to beleeve , Ephes. 1.10 . And what is the exceeding greatness of his power to us ward who beleeve , according to the working of his mighty power ; power , and great power , and exceeding greatness of power , and working of mighty power , to inable a soul to beleeve , that is that power that inables a soul to hang and wait upon God ; and hence it is , that Paul does close with this , when that mercy which he had been seeking of God for ( that the Thorne in the flesh , and die messenger of Satan might depart from him ) was denied , he said he should have more experience of the power of God , though I would gladly bee out of it , so long as God will bee with me in it , and his strength made perfect in my weakness ; most gladly therefore will I rather glory in my infirmities , that the power of Christ might rest upon me , 2 Cor. 12.8 , 9. so in Isa. 40. ult. They shall renew their strength , there is a continual communication of power to inable a poor soul to wait , to the soul that waits upon God , and so it is better , because it hath more experience of the power of God .

3 Again , it is better then there is in enjoying , because there is more exercise of grace than in the condition of enjoyment ; the grace of enjoyment is chiefly joy , but in waiting there is abundance of grace ; faith exercised , and humility , and patience , and contentment , and submission to the will of God , and Self-denial exercised , if the Lord will not give it , it will deny it self , there is a great deal of the exercise of grace in that condition , therefore you cry out , O I have not such a mercy , and the exercise of such a grace as I would have , I have not such strength against corruption , and such parts , and gifts , and abilities , now may not this very condition , that by faith you wait upon God in , be better to you than the condition that you would have , that condition you wait upon God in , than that condition that you wait for , if you did enjoy it .

2 Again consider , if so be that by faith you do wait upon God for a mercy , you shall assuredly in Gods time have the mercy you wait for , Isa. 44. those shall not be ashamed that wait upon the Lord , vers. 23. They shall not be ashamed that wait for me saith the Lord , that wait for him ; the Apostle Paul grants this in Rom. 10.11 . Whosoever beleeveth in him shall not be ashamed ; teaching us , that our waiting must bee in a way of faith ; now a soul that waits upon God in a way of faith shall not be ashamed ; what is that ? it is that hee shall not miss of what he waits for ; as one that trusts in another , and makes a boast of him , is ashamed of his trust if hee fail . Now if a soul should trust in God , and make a boast of God , God hath promised , and if it should fail , and not bee given in , the soul should bee ashamed ; now he that waits upon God shall not be ashamed ; they that trust in Aegypt , and Ethiopia shall bee ashamed of it , but God will not fail them that trust in him , They that wait upon the Lord shall never be ashamed ; what though it do not come in , in thy time , it will come in , in Gods time , there is a waiting time , and a fulfilling time , a time to wait upon God for the fulfilling of the Promise , and that waiting time goes before the fulfilling time , in Habakkuk 2.3 . For the vision in yet for an appointed time , but at the end it shall speak and not lye ; though it tarry , wait for it , because it will surely come , it will not tarry : a double tarrying , it will not tarry , it doth tarry , and though it doth tarry , it will not tarry , all that time a soul is to live by faith , waiting upon God , waiting for it , and in its time it will surely come , and not tarry , when the fulfilling time is come it will not tarry : So , have you been waiting upon God for such a mercy , and a great time it is that you have waited for it , and it is not come ; why this is the waiting time , when the fulfilling time is come , it will come : you have been waiting for strength against corruption , for the performance of such duties , the exercise of this and the other grace ; why though it tarry , it will not tarry . As God will have thee to wait , all the waiting time , so hee will come in the fulfilling time . God is very exact , and punctual in observing the appointed time , in fulfilling of his Promise ; God will not lose a minute , when the time is come he will come ; in Exodus this is very clear , Exod. 12.41 . And it came to pass at the end of the four hundred and thirty years , even the self same day it came to pass , that all the Hosts of the Lord went out of the land of Aegypt : now see how punctual God is , in the self same day . God takes notice of a day , God will not lose a day , in four hundred and thirty years he will not lose a day , so exact is hee in observing his day and time ; it is twice noted therefore in the forty first verse , and fifty first verse , a thing very remarkable to shew us , that he will not lose one day . Hath God set a time to bring a mercy to thy soul in , God will not lose a day , but will bring it , though the time bee long : So , for the deliverance of the Children of Israel out of Babylon , when the seventy years were expired , there was no holding of them any longer .

3 Again , consider thirdly , Thou canst not by all thy impatience hasten the coming of a mercy , not one hour before the appointed time ; thou canst not by all thy impatience hasten a mercy not one hour sooner before the appointed time ; Israel in Aegypt , they groaned and groaned , and they mourned , but this did not bring them out any whit the sooner ; mourn and repine as much as you will , God will do it in his own time ; and so when the Children of Israel were in the Wilderness for their unbelief and murmuring , God set them a bound for forty years , no entrance until forty years were out , now mercy comes in Gods set time , and till that time come you must wait upon him , do not murmure and repine , thou canst not have it a moment before Gods time .

4 Fourthly confider , That the Lord doth wait upon us to be gracious , and therefore there is good reason to wait beleevingly upon God ; doth God wait to give mercy , then I will wait , in beleeving that this mercy shall be given , Isa 30.18 . Therefore will the Lord wait that hee may bee gracious unto you ; wait upon him , the Lord waits to bee gracious , do you wait upon the Lord , Blessed are all they that wait for him .

But then consider lastly , That so long as you do by faith wait upon God f●r a mercy , though that mercy should never come , yet you are in Gods way : or if that mercy should not come , yet you are in Gods way to be found there . It a man hath a Friend that he desires to speak with , and would speak with , he will go to the place where hee walks , if he comes here I shall have him , if hee come not , here I le wait for him ; if the mercy come I am in Gods way , it not come I desire it , and whither it come or not come , if I never enjoy it , but if I perish without it , better perishing in Gods way than out of Gods way . O says a soul , a poor soul , I have been waiting a long time , and a great time , and yet he is not come , and therefore I cannot wait , I have been waiting so long , and I can wait no longer ; it may be so , it may be you have been an expectant , and not in faith , you have not waited in faith , and no wonder the mercy doth not come .

But then , suppose you have been waiting upon God for a mercy in way of faith , and it is not come ?

1 Consider , Hast thou not as good ground every whit to persist , and go on waiting , as you had at the first to begin to wait upon God ? What was the first ground you waited upon God for ? It was the promise ; why the promise is as firme as at the first , therefore you have as good ground as at the first ; as to instance in praying , Christ says , I will give to him that is athirst of the fountaine of waters freely ; Christ promises to give to a thirsty soul , I have been waiting upon him , and I do not finde Christ coming in , the promise says , I will give , is it not as good now as at the first ? I will give , not this day , or week ; I will give , hast thou not as good ground and hold-fast for thy faith as at the first ? this is one reason why the Lord made the promise in such tearms , without any time ; if it were made upon any time , and if outslipt a moment , then undone : but now the promise is not made to any time ? because I should expect it at all times , and a ground to wait upon ; if you have it not to day , it is as good to morrow , and if not to morrow , the next day , and the promise is as good as before , and as good ground to wait as ever .

2 Consider further , The longer you have been waiting for a mercy , the more sweet will that mercy be when it comes in ; things long expected , when they come are sweetest : A Friend long looked for is the welcomest , and a long looked for mercy , the expected mercy long looked for , is the sweetest , Isa. 25.9 . And it shall bee said in that day , loe this is our God , wee have waited for him , and he will save us ; this is the Lord , we have waited for him , wee will be glad and rejoyce in his salvation ; wee have waited for him , O how sweet is God for his coming in upon our waiting upon him ! this made God sweet , because waited for , never so sweet as now , O how sweet ; and such a soul says , it was love indeed , and wisdome , that I had it not sooner , it would not have been so sweet if I had ; I have waited for it , says the soul , therefore this makes it the sweeter when it comes , it sweetens the mercy .

3 Then consider again , You have been waiting a long time and it is not come , it may bee soul you think the time long , and longer a great deal than it is , because thou dost measure the time by this our account ; this is the fault , when we wait for a thing , we measure the time of our waiting by our own account , and we should do it by Gods account ; that which with us is a long while , is but little with God , Heb. 10. Yet a little while and he that shall come will come , and will not tarry ; a little while , and it is one thousand six hundred years a go and upward ; measure by his time , do not say , if I have waited a week , a month , a year , three or four years , it is a long time ; no , it is but a little time , measure time by Gods account , and then you will say , it is but a little time that I have been waiting for this mercy .

4 Consider further , Because it is not come , will you say it will never come , that will not follow ; if the Childe should cry , and ask the Father for a new Suit , and the Father should say , if it fit you you shall have it ; will the Child say , I shall never have it ; or rather , my Father says , I shall have it when it is fit for me : so here , when the mercy is fit for thee thou shalt have it , and do not say because it comes not yet , therefore it will never come .

5 Again consider , That there are of the people of God that have waited as long , and longer for a mercy then you have done , and at last have had the mercy ; What will you say of Abraham , he had the promise of a seed , Gen. 12.2 , 3. I will make of thee a great Nation , and I will bless thee , and make thy name great , and thou shalt be a blessing ; and I will bless them that bless thee , and curse them that curse thee , and in thee shall all families of the earth be blessed : this promise , I say , was the great promise made to Abraham when hee was in his own Country ; now he was but seventy and five years old , vers. 4. how old was hee when the promise was fulfilled , Chap. 21.5 . And Abraham was an hundred years old when his Son Isaac was born unto him ; and he beleeved all that time ; and hast thou beleeved , and waited twenty and five years for the mercy ? Abraham waited twenty and five years , and yet beleeved all that time ; and have you waited long ? it may be not a year , not three years , not ten years , and is that a great while ? Abraham waited as long and longer , and yet had the mercy at the end , so though you have been waiting a long while , yet wait beleeving , wait still there have been those that have waited as long as you , and have had the mercy .

Consider further , that there is a set time for the mercy , wait for it .

Quest. But when is the set time , then I could wait for it , if I knew but that ?

Ans. That is only known to God , but sometimes some hints there are that wee may come to guesse when the set time of the mercy is come ; It shall he then , when thy extremity is great , and thou canst live no longer , and wait no longer , that is the set time , Isa. 33.10 . Now will I arise faith the Lord , now will I be exalted , now will I lift up my self ; now when they were brought to great extremity , utmost extremity , vers. 9. you have been waiting , it may be you have not been in utmost extremity ; and it may be you can bear more , and art not in such great extremities and darkness as God will give it in : when the extremity is great , then is Gods time .

Secondly again , then is Gods time , when God shall be mostly exalted in giving in the mercy , Isa. 33.10 . Now will I be exalted ; then is the time wherein God wil be exalted in giving the mercy , that is the time when God wil give the mercy , and so in that place , now will I arise , and now will I be 〈…〉 that is the time when the soul shall exalt God , and so poor soul for answer , know the time of this extremity , and when God should be most exalted is the time of the expected mercy .

Quest. But how shall I come to wait upon God in way of faith ?

Ans. First , Labour to work the promise much upon thy heart ; What ever mercy it is that you wait upon God for , there is a promise for it in the word of God , a promise : Now labour to work the promise much upon thy heart ; Hast thou a hard heart , and dost thou wait for a broken heart ? the Lord hath promised to give a broken and soft heart , now labour that promise much upon your heart , and beleeve it , and this is that that will inable you to wait upon God ; and so , is your sin great ? and you say , I have been a great sinner , and a notorious sinner , why the Lord hath promised to pardon sin , and that our iniquities hee will remember no more : and so art thou blinde and ignorant of the truth of God ? why the promise is , that Christ is a light to the Gentiles , to open blinde eyes , and hee promises to send the Comforter , to teach , and to guide you into all truth , and they shall bee all taught of God .

Labour to get the Promise upon thy heart ; And art thou unfruitful ? Dost thou bring forth little , or no fruit ? And would you bring forth fruit , and bee fruitful ? Get the promise of fruitfulness , Isa. 41.18 . I will make the wilderness a pool of water , and the dry land springs of water : I will plant in the Wilderness the Cedar , the Shittah tree , and the Mirtle● and the Oyl tree . So in Chap. 35.6 , 7. For in the Wilderness shall waters break out , and streams in the Desart , and the parched ground shall become a Pool , and the thirsty land springs of water ; In the habitation of Dragons , where each lay , shall be grass with reeds and rushes .

Labour to work the promise home upon your heart : Dost thou want strength to perform duty ? There is a promise that the Lords strength is made perfect in weakness ; Labour to work this promise home upon thy heart : And hast thou lost strength in departing from God , and art weakned and is strength gone ? There is a promise of renewing strength , Isa. 40.31 . But they that wait upon the Lord , shall renew their strength , they shall mount up with wings as Eagles , they shall run and not bee weary , they shall walk , and not faint .

Now labour to work this upon thy heart , They that wait upon the Lord , shall renew their strength , and so go out in the promise , and wait upon God ; and so what ever mercy it is , there 's no mercy that thou canst wait for , and expect , but there 's a promise for it in the Word of God .

Secondly , Do not advise too much with your own reason ; If you would wait upon God , do not advise too much with your own reason : Reason will beat you off from waiting upon God ; What you , waiting upon God , and hast so many sins , and will God regard such as you ! So long you have waited , and no mercy come ; and dost thou ever think to have any thing ? Thus Carnal reason will beat us off from waiting , do not hearken therefore unto reason .

If you will wait upon God , then beg the Spirit , spiritual work must bee done by the Spirit , and wee cannot wait upon God without die Spirit : Wee through the Spirit wait for the hope of righteousness by faith , Gal. 5.5 , 6. Go and beg this Spirit of God , that is the great Gospel-promise : Now hath God promised the Spirit , and cannot you wait upon God , and live by faith without the Spirit ?

Go home , and say , Lord , Lord I Give mee thy Spirit , and spirituallize this thy poor creature : Have I been a stranger to the Spirit , no wonder then that I cannot wait upon God no more , therefore would you wait upon God in faith , Beg his Spirit .

A Postscript .

REader , Thou art desired to take notice , That whereas here is wanting , The life of Faith in Perseverance ; And The Excellency of the life of Faith . That neither the Notes of the Author , nor any person can yet bee found ( though much pains hath been taken herein , that hath taken the remainder from his mouth ) to perfect this Subject ; Yet because , the matters handled are so Excellent , and Usefull , wee were unwilling the World should bee without them .

The Saints Anchor Rightly cast : OR The Saints sure Anchor-hold . Heb. 6.19 .

Which hope we have as an Anchor of the soul , both sure and stedfast , and which entreth into that within the vail .

IN the twelfth Verse of this Chapter , the Apostle exhorts Beleevers to bee followers of those who through faith , and patience inherit the Promises : This exhortation , the Apostle inforceth in the 13 , 14 , and 15 , Verses , from the example of Abraham , to whom God having made a promise that hee would bless and multiply him , and confirmed the same by an oath ; Abraham without questioning , patiently waited for the accomplishing of it ; and so after hee had patiently waited , hee obtained the Promise ; in the 16 verse , the Apostle urgeth the force of this oath from the nature of a Civil oath , Men verily swear by the greater , and an oath for confirmation is to them an end of all strife : as if hee should say , If it bee but a Civil oath between man and man , yet after an oath is past , there is no more striving and contending , an oath confirmeth that party to whom it is made , about the assurance of that for which it is made ; so that hee no longer striveth , but patiently waits for the enjoyment of the thing , then how much more ( as if hee should say ) should this oath of God , confirm a beleevers faith , and stir him up to patience , in the 17 , and 18 verses ( lest any should conclude that this oath of God was made onely to Abraham , and therefore they had nothing at all to do with it , therefore ) the Apostle shews this oath of God , it was not made onely to Abraham , but to all the heirs of promise , as well as to Abraham , yea every beleeving soul might have as great and strong consolation from the oath of God , even as Abraham , which heirs of promise , who they are , he layes them down by their proper character , such as are fled for refuge to lay hold of the hope set before them ; as if hee should say , The heirs of promise , they are such who seeing no hope in themselves , nothing , that they can ground hope upon , but see a blessed glorious hope without them , set before them in the promises , they flye to the promises , and lay hold of that blessed hope they see in the promises , when they can see no hope in themselves ; and in the 19 vers. the Apostle insists upon this hope , & comes to open it a little , and to compare hope to an Anchor .

Which hope wee have as an Anchor , that is , as an Anchor , it doth fixe the ship , notwithstanding all storms and tempests , yet it fixes the ship , keeps it immoveable ; So this Christian hope , notwithstanding all those trials , storms , and temptations a poor soul meets withall , yet this Christian hope fixes the soul , so that the soul is immoveable .

Which hope wee have as an anchor of the soul , both sure and stedfast , and which entreth into that within the vail .

In the words three things are observable .

First , The description or discrimination of a Christians Anchor , that is hope . Secondly , The properties of it , sure and stedfast . Thirdly , The place where a Christian casts his Anchor , and that is within the vail .

First , We have here a description of a Christians Anchor , that is hope .

I shall shew what this hope is :

Then shew how it is resembled by an Anchor :

And shew the excellency of this Anchor above any other .

First , What is hope .

It is a patient and an assured expectation of the accomplishment of the promises of God : Hope ( the business of hope ) it is to expect , it is an expectation ; the thing hoped for , expected , it is the accomplishment of promises , not of some promises , but of all promises ; For look how far faith goes in apprehending the promises , so farre doth hope in expecting : Now Faith in apprehending the Promises , it lookes to all the promises , it apprehends , layes hold , not of one , but of all : As faith goes out to all the promises , so hope , expects the fulfilling of all the promises ; that is the difference between faith and hope ; faith is exercised about things presen● , about the promises of God , as it hath them in his eye ; but hope looks to things future , to the injoyment , when shall it have that that is promised : Faith looks upon the promise present , layes hold , but in comes hope , and looks for the promises in future ; hope maintains the soul alive in an expectation of that that is held forth in the promise ; but then this hope is a patient , and an assured expectation .

1 It is a patient Expectation , makes the soul lye down patiently , and wait upon God for the accomplishing of his promise , to wait Gods time , not to tye up God to any time , Rom. 8.25 . If wee hope for that wee see not , then do wee with patience wait for it : So 1 Thess. 1.3 . Remembring without ceasing your work of faith , and labour of love , and patience of hope .

The poor Thessalonians now at this time under great and sore afflictions and persecutions , under all those persecutions , they had their eye upon a Kingdome , a glorious Kingdome , they one day should be made partaker of , 2 Thess. 1.4 , 5. So wee glory in you , in the Churches of God , for your patience and faith in all your persecutions and tribulations , that yee endure , that yee may bee counted worthy of the Kingdome of God ; they are under persecutions , but they had their eye upon a Kingdome all this while , the possession of this Kingdome is deferred , and that they have for the present to bear up their heads above water , to keep themselves from sinking , it was onely this hope , that one day they should come to injoy a Kingdome , and yet notwithstanding , this hope begets patience , your patience of hope : The Thessalonians do not murmure , and say ▪ Oh when will this Kingdome come ? What , shall wee suffer to the worlds end ? No , but they hope , and are patient . So 1 Pet. 1.13 . there we shall finde hope and sobriety joyned together , Wherefore gird up the loyns of your minde , be sober , and hope to the end : What sobriety is this ?

There is a twofold sobriety :

There is a sobriety opposite to intemperance in outward things , in meats , drinks , and apparrel .

But then there is a sobriety that is opposite to an immoderate desire of spiritual and heavenly things ; that is , when I do so desire spiritual things , as the presence of God , fulfilling of promises , even everlasting life , that I cannot content my self with the will of God to want these things so long as God would have me , that the soul is impatient , murmures , and repines , because it is delayed ; this is an immoderate desire of spiritual and heavenly things , and Christian sobriety stands in opposition to this immoderate desire , as well as to intemperance ; and so it is meant in this place , as if he should say , You do expect great and glorious things to bee injoyed one day , and you have been waiting and looking into the promises , the things are delayed ; Well , saith the Apostle , Hope to the end , but bee sober , joyn sobriety to hope ; as if hee should say , Do not let your desire be so impetuous , as not to be content to take them in Gods time ; wee should desire the things themselves , that wee should with as much vehemency as may bee ; but now the immoderation of desire , it lyes in respect of the time when , I desire so as not to content my self with Gods time : Now saith the Apostle , Be sober , do not tye up God to your time ; Now this sobriety , what is it but patience ? It is patience joyned with hope , Heb. 10.36 . Receiving the promise , is the thing hope looks at , Now , faith the Apostle , yee have need of patience , that after yee have done the will of Ged , yee might receive the promise . Hope looks to receiving the promise ; all the time of a Christians life is a time wherein hee is , or should bee doing the will of God , the end is the time of receiving the promises .

Now because a Christians desire is much carried out to receiving the promise , and that is a great way off as wee look upon them , therefore saith the Apostle , You have need of patience , that so your eager desires of receiving the promise do not so over-set you , that you cannot go on cheerfully doing the will of God that time God will have you : So it is many times , the desires of a Christian after heaven , and eternal life , they are so carried out , O when shall I receive the promise , come to rest in the bosome of the Father ? That a Christian finds it a difficult thing to keep his heart in order , so as to go quietly on , doing the will of God , between this and that , and to stay , and be contented to do that work God would have him do between this and heaven , therefore you have need of patience , that so when hope is in expectation of the promise , our hope may not so vehemently carry us out after receiving the promise , that you may not bee discontented at the time our Father will have us be here . So that is one thing in Christian hope , it is a patient Expectation .

It is an assured Expectation ; such an Expectation as hath some measure of assurance going with it , not a bare conjecture , but such as ariseth from faith , a divine faith , therefore there is confidence going along with a Christian hope ; look how much faith apprehends the promise , so much doth hope expect the fulfilling of it . Therefore it is said in Heb. 11.1 . Faith is the substance of things hoped for : Faith by imbracing the promise , it holds in his hand the substance of all those good things wee expect hereafter .

Now because faith hath not actuall possession of them , therefore they are hoped for , hope expects them , but faith is the substance , therefore this hope is grounded upon faith , though it hath them not , it doth in a manner injoy them by imbracing the promise ; therefore hope springing from faith must bee such a hope as our faith is , faith is not a bare groundless conjecture , but a certainty ; so must our hope , Heb. 5.6 . it is called the rejoycing of hope .

Now rejoycing doth not arise from a bare fancie , and conjecture , but from some measure of certainty ; for a man to fancie he shall in joy a Kingdome , this doth not beget rejoycing , so it hath assurance joyned with it , as it is Heb. 6.11 . We desire that every one of you do shew the same diligence , to the full assurance of hope to the end ; which argues , it is not a bare probability , but there is something of certainty in Christian hope , yet this certainty of hope , is according to the certainty of faith , if the certainty of faith bee grounded upon a general promise , and cannot be brought to a particular promise , such is the certainty of hope ; but if faith bee grounded upon a particular promise , such is the certainty of hope .

I come now to the next thing , to shew how hope is resembled to an Anchor .

First , Hope layes hold out of sight ; cast an Anchor , it fastens at the bottome of the Sea out of our sight ; so doth hope , it fastens within the vail , there is the place where a Christians hope pitcheth , beyond sight , within the vail .

Secondly , an Anchor though it fastens out of sight , yet it fastens on the rock ; cast an Anchor , if there be a rock , it fastens upon the rock ; so a Christians hope fastens upon the Rock Jesus Christ , a Christians hope is fastned upon the Lord Jesus Christ .

Thirdly , an Anchor by fastening upon the rock fixes the ship , so that though the waves swell and beat , yet the ship is fixed , so it is with a Christians hope fastening upon the Lord Jesus Christ , it fastens the soul : Let temptations and corruptions swell , if a poor soul have hope in Christ as his Christ , that soul is fixed immoveable , that hope it hath of injoying Christ , the promise of heaven one day , this hope it is that fixes the soul , that it is not turned this way and that , not driven this way , and that , as another that hath no hope ; Let a tempest arise within or without , yet if it have an Anchor of hope , cast within the vail , that it comes but to have some hope , can say , Jesus Christ is mine , it is fixed immoveable .

Lastly , An Anchor by fastening upon the rock , fixing the ship , the ship is preserved from shipwrack ; so is the soul : Another poor soul that hath no Christian hope , the storm arises , there is but a little blustering , and its split upon the rock , if he ride it out one storm , another will come and split him ; but that soul that hath cast Anchor upon Jesus Christ , shall bee for ever preserved .

Quest. You will say , Wherein is the Excellency of this Anchor of hope above others ?

Answ. One wee have in the Text , All other Anchors they are cast downward , this is cast upward ; for it enters in to that within the vail , it goes upward , it is cast within the vaile : There is the place where this Anchor of hope is cast .

2 Consider the properties ( which are in the Text ) of this Anchor ; It is a sure , and a stedfast Anchor .

A sure , that is a safe Anchor , and the Anchor of hope when it rests upon this rock , it never deceives , Hope makes not ashamed . And then it is ,

A stedfast Anchor , It holds the soul steady , unmoveable , and both these in these three respects .

First , In respect of the strength of the Anchor , it is a strong Anchor ; another may bee broken , and many times is , but the Anchor of hope , is such an Anchor as can never bee broken ; a Christians hope is maintained by his faith , and his faith and hope by Christ , though actings of faith and hope may cease for a while , yet his hope can never bee broken , there is faith and hope still at the bottome , in a Christian .

2 In respect of the firmness of the Anchor-ground ; For it is cast upon a rock , therefore it is sure , will never break , never deceive .

3 In respect of the fastness of the Anchors hold : Another Anchor , though never so strong and good a hold-fast , may let go his hold , but hope is such an Anchor as never lets go its hold : who would not labour to have such an Anchor ? When the poor soul shall come into a tempest of temptations , to have such an Anchor , as will never deceive it .

The third thing is the thing I shall speak to at this time , that is , The place were this Anchor is cast , and that is , within the vail ; the Anchor-ground of a Saint is within the vail : Which hope we have as an Anchor of the soul , sure and stedfast , and which entreth into that within the vail .

In the opening of it I shall shew ,

1 What is the meaning of this phrase of speech , Within the vail .

2 What notable Anchor-hold there is within the vail .

3 Why a Christians hope must bee fixt within the vail ?

And then the Application .

First , What is the meaning of this phrase , within the vail ?

The words are spoken by an allusion to the Temple and Tabernacle of old : The Temple of old had three parts in it ; there was the outward Court , and the Holy place , and the Holy of Holies : The outward Court , into that came all sorts of persons , that is , all sorts of the Jews came into the outward Court .

Into the Holy place came those that did the service about holy things , the Priests and Levites ; into the Holy of Holies , entered onely the High Priest once a year with blood , These were typical .

The outward Court typified common Professors of all sorts , the holy place wherin entred those that performed the service and worship of God , typified the Church , Visible Worshippers .

The Holy of Holies typified Heaven . Now between the Holy place , and the most Holy , was a vail , a precious hanging of blue Purple , and Scarlet , as you may see in Exod. 26.31 , 32. And the vail shall divide unto you between the Holy place , and the most Holy .

Here was the use of the vail , it was to divide between the Holy place , and the most Holy . Now within the vail , was the most Holy place , or Holy of Holies : Now the Holy of Holies , that was a type of Heaven : And as you may see , if you look into Heb. 9.24 . Christ is not entred into the Holy places made with hands , which are the figures of the true , but into Heaven it self .

The Holy place made with hands , into which the High Priest entred once a year , typified Heaven , the figure of the true , which is Heaven it self , whither Christ is gone . Now this Holy of Holies , that was the place that was within the vail ; for the holy place , and outward Court was without the vail : Now wee shall fee the meaning of within the vail ; that is , A Christians hope is grounded upon something out of this world , something in Heaven ; For within the vail , was the Holy of Holies , so that a Christians hope is grounded upon something that is not in all this world , something in Heaven , within the vaile ; that is , a Christian casts his Anchor of hope as far as Heaven , and fixes , and layes hold upon something in Heaven , within the vail .

Quest. But you will say , What is that within the vaile , that a Christians hope can found upon ?

Ans. O there is abundance within the vail , for a Christian to ground his hope upon .

First , Within the vail there is the Lord Jesus Christ the Rock of Ages : As it is in the verse following the Text , Whither the forerunner is for us entred , even Jesus ; so wee have Jesus Christ within the vail , who is that onely Rock , upon which all our souls must anchor , that Rock is within the vail , is now in Heaven . But then consider , Christ is within the vail ,

First , as a Forerunner , Whither the Forerunner is for us entred ; that is , Christ is now entred into heaven as our Forerunner , as one that is gone before , to make way for us into Heaven , one that is gone before to draw us into heaven after him : And is not here great ground for a Christians hope to found upon , that the Lord Christ the only Rock is in heaven , and gone as a Forerunner to make way , to set open heaven gates for us ; and as one that will draw in all his Children after him ? What ground is here for hope , that the Lord Jesus is in Heaven , as my Forerunner , and therefore hath made way for mee , and therefore will draw mee after him : When hope pitches upon this , and eyes this Jesus as a Forerunner , that is entred into Heaven , this strengthens the hope of a Saint .

Secondly , Jesus , as hee is entred within the vail as a Forerunner , so as the Great Sacrifice : The High Priest in the time of the Law when the Great Sacrifice , the Annual Sacrifice , the yearly Sacrifice , the High Priest , as soon as the Great Sacrifice was slain without , was to take the bloud of that Sacrifice , and carry it within the vail ; Thus the body of Jesus , when slain , was the Great Sacrifice , and Christ takes his own blood , and carries it into the Holy of Holies ; so that the Great Sacrifice is carried within the vail , Heb. 9.12 . Neither by the blood of Goats and Calves , but by his own blood he entred in once into the holy place , having obtained eternal redemption for us : So Christ is entred as the Great Sacrifice , carrying the Great Sacrifice of his blood thither , and that washeth us from our sins Now is not here great ground for hope ? That the Lord Jesus Christ is gone into Heaven as the Great Sacrifice , and the blood of that Great Sacrifice that purges away sin , is within the vail , therefore all my hope of taking away sin is within the vail .

Thirdly , Jesus Christ is entred within the vail as the righteous one : So you may see if you look into 1 Joh. 2.1 . My little children , If any man sin , we have an advocate with the Father , Jesus Christ the righteous : Jesus Christ who is the righteous , is now with the Father ; and that is within the vail , Jesus Christ as the Lord our righteousness is within the vail , not onely the passive righteousness of Christs blood , but all the active righteousness of Christ , is within the vail ; the passive righteousness or Christ is that which justifies us from death eternal ; and the active righteousness of Christ , that justifies the soul to life eternal , that is within the vail too , so that all that makes up our Justification , is within the vail ; Christ the righteous one having all righteousness to cover poor souls , hath perfectly satisfied the Law of God : This Jesus Christ as the righteous one , is within the vail .

Fourthly , Jesus Christ the righteous one , our Advocate , is within the vail ; If any man sin , wee have an Advocate with the Father ; Jesus Christ as our Advocate is within the vail ; hee lives to make Intercession for us , but where ? there the Lord Christ makes Intercession where he now is , and that is in heaven , Heb. 9.14 . Christ is entred not into the holy place made with hands , but into heaven it self , now to appear in the presence of God for us .

Now this Intercession of Christ is that whereby pardon of sin is given forth , whereby all gifts and grace is given forth to us , that whereby strength against all our sins is given forth ; All this is within the vail : Jesus Christ as an Advocate is within the vail to procure pardon of sin , grace and strength against sin , and what ever wee want , to have it supplied , all is within the vail , and is not here great ground for hope to found upon ? if thou want any grace , strength against sin , still Jesus Christ as our Advocate must give it forth , who is within the vail .

Lastly , Jesus Christ in all those relations that hee stands in to his Children , is within the vail .

Jesus Christ hath all those Relations he stood in here to his people , hee stands in the same to his people , in Heaven , as a head , Col. 1.18 . Hee is the head of the body the Church . Jesus Christ was now in heaven , yet saith the Apostle , Hee is the head of the body the Church ▪ And then Jesus Christ is a Husband now within the vail , 2 Cor. 11.2 . For I am jealous over you with a godly jealousie , for I have espoused you to one Husband . Christ is our Husband , though within the vail .

And Jesus Christ is our Brother , though within the vail , Joh. 20.17 . the words of Christ after his Resurrection to Mary , Go to my Brethren ; he owns his , under the title of Brethren after his Resurrection : Look what Jesus Christ was after his Resurrection , that hee is for ever ; for there is no alteration in Christ after his Resurrection , but Jesus Christ after his Resurrection is a Brother to his Saints , and therefore is that for ever to his Saints : Jesus Christ in all those relations he stands in them still to his Saints : And what an abundant ground of hope is this , that we have one so near to us in Heaven within the vail .

Secondly , The Covenant of Grace that is within the vail ; The bottome of a Christians hope that is within the vail ; The old Mosaical Covenant that was within the vail , Moses carried his Covenant within the tipical vail , Heb. 9.1 , 2 , 3 , 4. The first Covenant had Ordinances of divine service , a worldly Sanctuary , and after the second vail , the Tabernacle which is called the Holiest of all , which had the golden Censer , and the Ark of the Covenant overlaid round about with gold , wherein was the golden pot that had Manna , and Aarons rod that budded , and the tables of the Covenant : The tables of the Covenant , The old Mosaical Covenant was carried within the vail .

Now as Moses took his Covenant and carried it within the vail , so likewise Jesus Christ , who is the Mediator of that New and better Covenant , he takes that Cavenant , and carries it within the vail : So that all that ground of hope that wee have from the Covenant of Grace , which is the great bottome of a Christians hope , all that is within the vail , for Jesus Christ ( as Moses ) took his Covenant , and carried it within the vail .

Thirdly , All the promises of God are now within the vail , they are all treasured and stored up within the Covenant , the Covenant is the grand Promise , and all the promises are in this Covenant , now the Covenant being within the vail , all the promises of God ( every promise of grace , I would lay hold upon , and ground hope upon ) are within the vail ; so all the ground that can bee for a Christians hope is within the vail : There is a certain foundation , his hope is carried into Heaven already , if pitcht upon Christ our Forerunner , the righteous one , the great Sacrifice , our Advocate , Christ in all his Relations , the Covenant of Grace , the promises , it is pitcht within the vaile ; For all these are within the vail .

Thirdly , Why a Christians hope must bee fixed within the vail .

Answ. 1. Because there is no safe anchoring place without the vail . All is quick-sands ( as I may say ) take all the world , it is full of quick-sands , any thing on this side Heaven is a quick-sand , who ever casts Anchor there , casts Anchor upon a quick sand ; the only rock that will hold , is within the vail ; therefore there is no Anchoring place but within the vail .

I shall make some use .

If it bee so , That the onely ground for a Christians Anchor to bee fixed upon , is within the vail .

Then this truth doth call upon many souls to remove their Anchors : Remove your Anchor of hope , or you are undone for ever : O there is many a soul grounds his hope some where else ; Remove your Anchor , else assuredly , you will perish for ever ; If your Anchor bee cast without the vail .

First , Art thou such a one as rests in morallity ? Some have cast their Anchor in the common rode of morallity and Civillity ; that is , is the hope thou hast for heaven grounded upon this ? That thou art a Civil man , observest the commands of God , walkest honestly and justly amongst thy neighbours , doing no body no hurt , and therefore thou hopest thou shalt go to Heaven : Is thy hope grounded upon any such thing as this ? As sure as thou art here , thy hope is grounded without the vail , and thou wilt suffer shipwrack : Oh remove thy Anchor , this will never bee an Anchor-hold , thou mayest hold a while , if there come a little blast , thou mayest hold as an Anchor upon the quick sand , but when the great storm comes , the tempest of death , thou wilt never hold it , having not a firm rock , it is on the sands ; if thou hast grounded upon this that thou art a Civil moral man , not so bad as others , others are worse , and do not serve God so conscionably as thou dost , and therefore thou hopest God will save thee ; O pluck up Anchor , cast a new , for assuredly this is below the vail , it will never hold .

Secondly , Art thou such a one as hast cast thy Anchor of hope not onely in the common rode of Civillity and Morallity , but in the outward Court of Profession ? thou art not onely a Moral Civil man , but a great Professor , hast taken up a great profession , prayes ever and anon , come and frequent meetings , or it may bee when thou comest home , prayes , read a Chapter , because thou wilt do something answerably to thy Profession , and therefore thou hopest God will save thee : O is thy hope grounded upon this ? Then pull up Anchor too , this is not within the vail , thou must weigh Anchor , for thou art yet short of Heaven , below the vail , where a Saint casts , Anchor , all this is below the vail ; when a man rests in his Profession , praying , some good doings , thinks God should save him for this , this is short of the vail .

Thirdly , Is the Anchor of thy hope cast in the Sanctuary , is it cast ( I mean ) in the visible Church ? Is all thy hope for Heaven grounded upon this that thou art a Church-member , and art in the Church , therefore thou hopest thou go to Heaven ? What a Church-member go to Hell ! I am a Church-member , therefore I shall go to Heaven : Is thy hope pitcht upon this that thou art in the Church ? O pull up Anchor too , for thou art yet short of the vail , thou hast not yet cast Anchor within the vail ; If thou ground thy hope upon this , hopest God will save thee , bee merciful to thee , though thou hast many failings , yet because a Church member , got into the Church , before , conscience troubled thee , but when got in to the Church , thou art at rest , now I am well , now I am sure for Heaven , settled , shall never fall , this is without the vail : For the Sanctuary , or holy place , which was a type of the visible Church , that was not the Holy of Holies , that was without the vail ; So if thy hope for Heaven ( Brethren and Sisters here of the Church , look where your hope is pitcht ) if it bee grounded upon this , that I hope God will save mee , because I am in the Church : O I tell thee , that thou mayest bee , and yet perish for ever ; thou mayest have thy hope grounded upon this , that thou art a Church-member , and yet no hope at all within the vail , but upon a sandy foundation , and when a storm comes , thou wilt suffer shipwrack , if a Church suffer not shipwrack for thee ; If this bee the ground of thy hope , O go home , labour to pull up Anchor , and cast thy Anchor upon that within the vail . This is not enough to bee in a Church-society , as those of old might come into the place of worship , and yet never come within the vail ; so mayest thou , the Lord help us that wee may look to this , that our Anchor of hope bee pitched within the vail , bee grounded upon something there , else it will not hold ; it is not to walk in the Heathenish way of Morality , nor Profession , nor holy place within the Sanctuary , it must bee within the vail ; If thou art a moral man , not so bad as others ; art thou one that hath made a profession of Christ , and done something answerable , or art come into a visible Church , art a Church-member , for the Lords sake , go home , pluck up Anchor , pluck up such hopes by the roots , as you love your souls , as you love your eternal souls , Pull up Anchor , or thou art undone for ever , thou wilt surely suffer shipwrack , my life for thine , if thou goest on , if thou Anchor here , if thou pitch not within the vail , thou wilt suffer shipwrack one day , thou wilt not hold when the storm comes ; but if thou hast cast Anchor upon Jesus Christ , the Great Sacrifice , upon the blood of Jesus , the righteousness of Jesus ; if thy hope bee grounded upon the Intercession of Jesus , the Covenant of Grace , the Promises of God , this is that foundation of hope within the vail , that will hold .

Therefore go home , labour to pluck up your salfe hopes , and say Lord , Lord ! Pitch , Pitch my Anchor of hope upon the blood of Jesus , upon the Covenant of Grace , upon the Righteousnesse of Christ : J have all along hoped for Heaven upon something without the vail ; Lord , Lord , Come now , now , Pitch my Anchor upon this , within the vail ; the Blood of Christ , the Righteousness of Christ , the Intercession of Christ , the Covenant of Grace , the Promises of God , such things as these : ground thy hope for Heaven : If thou ground upon any other , thou wilt perish for ever .

And O how many are there , that if I should aske , What is your hope built upon , O , saith one , I hope God will save mee , I am not so bad as such and such , I doe not live in such sinnes , I pray sometimes , doe some good Duties ; I hope God will save mee , I am a Church-member : Are your hopes grounded , pitched upon such things as these ? O you will perish , if your hopes continue here , if they bee not pitched within the vail , there is the onely place where a Christians hope is to Anchor ; Nay , I am not to pitch my hope upon my Graces or Qualifications , though they are good , and things desireable , to have as much grace as may bee , yet I must not pitch my hope upon this , that I finde an humble heart , a heart full of love to God , a broken heart , I must not Anchor my hope upon this , because these are short of the vaile .

I doe not say this is such a foundation as the other , That a soule that pitches upon , shall split his soule for ever , though God may save him , yet hee shall bee split in respect of his peace , comfort , assurance , day after day : If you ground your hope upon this , That you have an humble , broken heart ; It may bee to day thou findest an humble heart , but to morrow a proud heart : Where is thy hope now ? Thy comfort is split , if thou groundest thy hope upon this , that thou hast a broken heart , to weep in this duty , and the other , but thou findest a heart like a stone in another ; where is thy comfort now ? If thou groundest it upon thy love to thy brother , it may bee to day thou lovest him , to morrow thou art full of wrath , though thy hope shall not perish for ever , though the foundation bee from God , though within us , from the Spirit of God , yet all the comfort thou takest from this , will bee split , thou wilt bee undone in thy comfort for a time , therefore the onely ground for our hope must be within the vail ; Let this then stir up every one to pitch their Anchor within the vail .

Art thou such a one as hath thy Anchor yet to cast ? That is one that hath no hope , not from any thing at all ; or one that hath some hope it may bee from Profession , Civility , or Church-membership . O labour now to pitch thy hope upon something within the vail .

I will onely shew you a few things by way of motive from the consideration of that glorious place within the vail , it would incourage any one to cast their Anchor of hope there , there are so many gloious things to bee injoyed there .

First , Consider within the vail ( that is in heaven ) there is the blessed presence of God to bee seen for ever : There is the Beatifical vision , beholding of God for ever and ever , it is within the vail ; there is the beholding God as a reconciled God for ever and ever , there they shall see God face to face , behold all the glory of God , not a little , b●t fully , and perfectly .

Secondly , Within the vail there is full participation of God : A poor soul that casts his hope within the vail , there hee shall come to partake of God , of the love of God ; there hee shall not have it by drops as now , but it shall come streaming forth ; wee are here to pray that wee may bee filled with all the fulness of God , there wee shall have the answer of this prayer , in being filled with all the fulness of God .

Thirdly , There is the society of all the blessed Saints and Angels : There is society and injoyment of all the Saints and Angels , all the Saints of God , they shall see them within the vail ; and what a blessed thing is it to have society with all the blessed glorified Saints , and all the blessed Angels together ? There are all the Saints wee knew here , all that are Saints wee shall injoy them all together there , there wee shall come to the General Assembly of the spirits of just men made perfect .

Fourthly , There are many glorious Priviledges , Freedomes , and Immunities there , that are not to bee injoyed any where else .

1 There is freedome from sin , not onely freedome from the power and dominion of sin ; O but there is freedome from the appearance of sin , thou shalt bee rid of all thy corruptions , when thou goest within the vail , shalt shake them all off , there is not one sin , nor corruption can bee carried with thee thither ; the poor soul that hath been buffeted and beaten under his corruption , and cryed out , I shall perish one day , when thou comest within the vail , there shall bee freedome from all these ; every one left behinde , and thou shalt go a pure spotless soul , without any sinne sticking to thee ; O who would not go to such a place , cast their Anchor there ?

2 Within the vail there is freedome from all stings and torments of conscience ; There shall bee peace , blessed peace , for ever and ever , and nothing but peace shall the poor soul injoy : Conscience within the vail , is altogether a friend , sometimes here , conscience appeares as an enemy , but there conscience shall bee a continual friend , everlastingly speake for thee , beare witnesse for thee for ever : O how is a soule tormented with stings of conscience many times ? Take a poore carnal creature , how is hee tormented with stings of conscience ? O! but if such a poore soule could pitch his Anchor within the vaile , hee should finde a great deale of the sting taken off here for the present , and wholly at that day when hee comes within the vaile ; There is nothing but peace , peace , there .

3 There is freedome from all Accusations , and Temptations of Satan ; when within the vaile , the Devill shall never accuse more , hee cannot come there , never tempt more . Now what violent Temptations are wee under ? One while tempted to one sinne , another while to another ; but then wee shall bee free from all , never tempted , to distrust the Grace of God more , never tempted to unbeleefe more , never tempted to murmure against God more , never tempted to bee proud more , Temptations cease within the vaile ; Thou shalt leave all that is evill on this side the vaile ; never shall a poore soule meet with a Temptation there .

4 Within the vaile is freedome from all persecution , and scoffes , and reproaches : There shall bee no cruell Cain , to kill his brother , no persecuting Ishmael , no reproach of Saints there , but altogether blessing within the vail .

5 Within the vaile shall bee freedome from all afflictions and sorrowes that lye upon thee here : Here are Afflictions , Trials and Sorrowes , while wee are here on this side the Vaile ; but when a poore soule commeth within the Vaile , there shall bee no more Sorrow , nor Crying , nor Weeping , nor any more paine .

If that bee true in the New Jerusalem , much more true within the Vaile , no more affliction , trouble , nor griefe of heart , all these things shall bee left on this sidethe Vaile .

6 There shall bee freedome from all Infirmities of Soule or Body , of Nature , or Grace .

There are many Imperfections of Nature wee have here , and many Imperfections of Grace ; O! but when wee come within the Vaile , there shall bee no Imperfection of Nature , nor of Grace , but all perfect ; no Imperfection in the Soule , nor in the body , the body shall bee like the glorious body of Jesus Christ , Phil. 3. last , and then the soul shall bee perfect , as Heb. 12.23 , To the spirits of the just men made perfect ; O then soul and body shall bee treed from all imperfection , And is not this a blessed place to cast Anchor in , where are such blessed things to bee injoyed ?

Seventhly , There shall be feedome from all subjection and superiority : There shall bee no subjection arising from any relation , as here ; the wife not subject to the Husband , servant to Master , children to Parents , inferiours to Superiours , all shall bee equall within the vail .

Eighthly , Then within the vail there shall bee freedome from death it self , then death shall bee swallowed up in victory , 1 Cor. 15.54 . There shall bee no more death there ; A wicked mans death is an eternal death , because hee is without the vail , therefore an eternal death ; but a Saints death who pitches his Anchor of hope within the vail , that is an entrance into everlasting life , as soon as his death hath put him within the vail , then death is swallowed up , there shall be no more death , death doth but put him within the vail , into eternal life ; What glorious freedomes are within the Vail ?

5 Again , within the vail there is a glorious inheritance to bee injoyed , a Kingdome is prepared for all those that enter there , those that cast Anchor there , before hand , have a Kingdome there ready for them against they come there , and that is called the Inheritance of the Saints in light , a glorious Inheritance , therefore our hope is called an Anchor , because the exercise of the grace of hope is chiefly about our Inheritance ; Faith is about the Promise , our hope is about the Inheritance , and it is pitched upon the Inheritance before hand : If you cast Anchor within the vail , you cast Anchor upon a Kingdome , a glorious Inheritance , which when thou comest there shall bee thine , a blessed glorious Inheritance , a Crown of glory : Henceforth is laid up for mee a Crown of glory , saith Paul : O who would not cast Anchor there , that shall Anchor upon a Kingdome ? Who would cast Anchor without the vail , and bee contented one minute , when by casting Anchor within the vail , hee shall have a glorious Inheritance made his for ever ?

6 Within the vail there is immediate feeding and teaching : Within the Mosaical vail in Heb. 9.4 . there was the golden Pot that had Manna , the Pot of Manna was to shew that immediate feeding , whereby the people Israel , were immediately fed from God in the wilderness ; This argues when we come within the vail , there shall bee immediate feeding from God , and hee in the midst of the Throne shall feed them ; then they shall never have a hungry soul for God more , the soul shall have its fill from Jesus Christ , there is immediate feeding , and it was precious feeding , that Manna was sweet as honey ; so shall the feeding within the vail , bee sweet precious feeding .

7 Within the vail there is extraordinary growth : It is the complaint of a Christian here , O I grow but a little , I finde little or no growth ; O poor soul , dost thou grow but a little ▪ cast Anchor within the Vail , and thou shalt finde extraordinary growth within the Vail : There was Aarons Rod that budded in one night , it budded & brought forth Almonds , and all in a night , here was extraordinary growth , this Rod was within the Vail ; When souls come within the Vail , they shall not grow by little and little , and sometimes grow ( as they think ) backward , but extraordinary growth .

8 Within the Vaile is Stability : Within the Vail is the Covenant : Now the Covenant is that upon which our strength is founded , for by Grace yee stand , by the Covenant of Grace you stand ; now the Covenant upon which our standing is founded is within the Vail ; you can never fall from that condition , who would not cast Anchor within the Vail ?

O bee more in the exercise of this Grace of hope : It is one thing I have observed , of all the three great Graces , Faith , Hope and Charity , wee are least in the exercise of the grace of Hope ; wee look to exercise Faith , to goe out to the Promises , and to exercise Charity , but Hope , which is the middle grace , wee are apt to neglect , if hope bee not exercised in some measure , faith will bee dead , and charity dead ; Now the work of hope is to look to the glorious Inheritance ; to the reward which one day wee shall enjoy ; be much in the exercise of the grace of hope , look upon the reward , God would have us look to it , hath left one grace to bee exercised about it , look at the mark of the price of the high Calling ; I do not say you should work altogether for it , but look on it for incouragement , what a glorious Inheritance you shall possess one day , after you have done the will of God here , for you shall receive the Promise ; and what is this Promise ? the promise of an eternal Inheritance .

O how doth this incourage a poor soul ! it is but a little while , and I shall receive the Promise , that glorious Inheritance : Exercise this Grace of Hope , which lyes in Expectation ; let us not lay by our Hope , and thinke it enough to exercise Faith and Love , and let Hope lye by that should help on both ; It is the Anchor that holds us fast , and makes us steady , it grasps the Inheritance before hand , and holds us to it .

Labour that this Hope may bee cast within the Vail , take heed it bee not pitched upon this , or the other thing , upon any thing without the Vaile ; But let your Hope bee grounded upon the Covenant of God , therefore hope , because God hath made a Covenant , therefore I lay hold upon this Covenant , because Jesus Christ was given out to dye for poor sinners , his Blood was powred out for ungodly ones ; I come to him as a poor ungodly one , to him that justifieth the ungodly , therefore hope .

O ground thy hope upon Jesus Christ , therefore I hope , because the Lord hath been pleased to make free Promises of Grace to mee , to blot out my sinnes for his Names sake .

Doe not ground your hope upon any thing besides ( for that is to ground your hope upon something without the Vaile ) and then such hope as this , cast within the Vaile , will make you blessed for ever .

The Lord give you , and I , to pitch our Anchors of Hope there .

Christ's New Commandement . Joh. 13.34 .

A New Commandement I give unto you , That yee love one another .

THE words read unto you , are a part of ( and indeed the very beginning of ) that sweet and heavenly Sermon which our Lord and Saviour Jesus Christ made to his Disciples , when hee was taking his farewell of them to go to his Father .

Two things there are , which Jesus Christ seems now upon his departure to have a deep sense of :

1 Lest his Disciples in the time of his absence , should bee bereaved of their inward peace and consolation ; to prevent which , hee layes them in , in this his last Sermon , many sweet and precious soul-strengthning Cordials . 2 Lest through their weakness ( they being as yet but little children , as hee terms them in the foregoing verse , amongst whom wrangling and jarring is not onely natural , but a custome ) should in the time of his absence fall at oddes and variance within themselves .

For prevention of which , he no sooner minds them of his departure , but hee layes a streight charge upon them , that as they did love him , or regard his honour before men , they would be especially carefull , that there might be no division or want of affection among them when he should be gone : Which charge of his , that it might sinke deep into their memories , he gives it over and over , as in our Text ; and again , Chap. 15.12 . and again vers. 17. Yea that they might see how exceedingly his minde did run upon this , and how the fear of their failing herein , did ( as it were ) stick in his heart , considering they were as yet but little children , and therefore very liable to fall together by the ears , he layes down this , as the first and great thing of all , that he would have them to minde in his absence . A New Commandement — ( first Commands ( as in the Commands of the Moral Law ) are greatest ) as if he should say , Little children , a little while I am with you , and then I am to leave you ; and O it fears mee exceedingly ! that no sooner shall I be gone , but you will be together by the ears ; and therefore , as the first thing of all , and one main thing that I would have you alwaies to remember , I beseech you , yea I command you , minde this , to love one another . I am extreamly afraid of the contrary , and therefore I charge you , Love one another , Love one another . A NEW —

The onely Query necessary for the explication of the words , is this , why the Command of Love , is here called , A New Commandement , seeing it is ancient , as ancient as the Law of God , the whole Law being comprehended in this word LOVE .

To omit the various reasons which are given of the thing , that which I conceive to bee most consonant to Truth , and most agreeable to Scripture-language , is this , because This duty of love is more clearly revealed , more fully discovered , and more frequently pressed in the New Testament , than ever it was in the Old . Though it be certain , the Law in the second Table thereof required love to the Brethren , yet did it not so clearly and particularly reveal and presse the same , as wee have it revealed and pressed under the Gospel . And thus in respect of more clear revelation , it may be called , A New Commandement , as the Covenant of Grace , which from first , to last , is one and the same , in respect of the more cleare administration thereof , is in Scripture called , A New Covenant .

Doct. It is the Command ( one of the great Commands ) of Jesus Christ , that Saints should love one another .

None I suppose will question the truth of this , if they doe , let them read over the place fore-quoted , together with Heb. 13.1 . and the Epistles of John , where this is plentifully urged . One place for all may serve , 1 Joh. 3 , 23. where the Apostle summes up the Gospel into two Great Commands , whereof , the first is faith in the Son God , the second , is love to the Brethren .

In prosecution of this , I shall shew ,

1 What great ground and reason there is why Saints should love one another .

2 How Saints may have their hearts brought up to the practice of this duty , to love one another .

3 Answer some Objections which lye in the way of many as obstacles and impediments , whereby they are hindred from the exercise of this precious grace , and so great and necessary a duty of love .

For the first , I may say , That there is all the reason in the world , why Saints should love one another .

1 I shall begin with my Observation , and make that a reason of it self , because it is the Command of Christ , That Saints should love one another . Which , should I do no other but repeat over and over , you should see reason enough for the thing . The Command of a Father , is enough with a dutifull Son ; The will of the Husband with a loving wife ; And so the Command of Christ , had wee nothing else , should bee sufficient with those who profess themselves to bee dutifull Christians .

2 To this Command of Christ , wee have added his own example , which may bee a second reason why Saints should love one another , Christ bids us learn of him , and bee followers of him ; how will you ever do this Christians ? if you love not one another as hee hath loved you all . This example of Christ , Christ himself proposeth to his Disciples to provoke them to love one another ▪ Jo. 1● . 12 ▪ This is my Commandement , that yee love one another , as I have loved you . As if hee should say , I have loved you notwithstanding you are froward and waspish , peevish , and unbeleeving creatures , consider this , and learn to extend the same love to your brethren , that I have done to you .

3 Saints are in near relation one to another : How near ? ( Abraham made this an argument to Lot , why there should bee no strife between them , We are Brethren ) Why as near as Brother , and Brother , for they are Brethren , as near as members of the same body , for they are all one body : It is almost a wonder in Nature to see members of the same body fighting one with another , to see the hands beating of the feet , and the feet spurning and trampling of the hands ; wee conclude when wee see a man doing thus , that hee is not himself , hee hath the frenzie . So it is a wonder in it self ( though in our dayes none ) to see Saints fighting one with another , one throwing cudgels at the other , and the other at him ; certainly were Saints themselves , they would not do it . When one member woundeth and bruiseth another , that member that doth it because , it is of the body , feels the smart as well as that to whom it is done . So when one Saint wounds another , let him look to it : If hee bee a Saint indeed , and of the body , hee himself will one day or other ( though perhaps at present hee doth not ) feele the smart and anguish of every blow and wound hee hath given his brother ; if hee bee not of the body , you know whether he will then , I need not tell you .

4 Saints are beholding one to another . Ingenuity teacheth us to love those wee are beholding unto .

Now there is not a Saint , but hee is beholding to other Saints , beholding to them for their prayers , &c. O that such who make it their common practice to rail upon , and revile their Brethren , would thinke of this . It may be there is not a day thou risest , but thou fairest the better for that Saint , and those Saints thou frownest upon , and speakest evill of ; perhaps hee may have been with his Father , putting up petitions for thee even at that instant wherein thou art reproaching and casting dirt upon him ; and O! wilt thou for shame requite him thus for his love ? If brotherly love be wanting , is there no ingenuity neither ? And how knowest thou , but it may bee that , which if it be , how ill dost thou thinke will thy heavenly Father take this at thy hands ? Suppose a man had two Sons , and one of them should bee praying and intreating , of his Father to bestow such and such favours on his Brother , and the other should at the very time , go railing against his brother and reproaching him before his Fathers face ; think with your selves , how ill would the Father take this carriage of his , at his hands . So —

5 Love is debt , Rom. 13.8 . Owe no man any thing but this , to love one another , for he that loveth another , hath fulfilled the Law . If he be not an honest man that will not pay his debts , what shall we call them Saints that will not love their brethren ?

6 Saints have enemies enough . It is policy when a man hath many enemies , to make as many friends as may bee , and not to make his friends his enemies ; had but the Saints policy , me thinks they should love one another .

7 Breach of love , is the breach of the whole Law , Rom. 13.8 , 9 , 10. The neglect of some duties break one Commandement , the neglect of others , another : but the neglect of love breaks all . Judge then what a sinner hee that will not love his Brother , is .

8 Wicked men love one another . Is there any good to be learned from a bad man ? Yes , this the Saints themselves may learn to love one another , for so do they .

9 And lastly , There are many duties which lye in common between the Saints , which they are bound to performe one to another ; Which they can never do , if love bee wanting , as comforting , edifying , relieving , reprooving , &c.

2 How Saints may have their heart brought up to the practice of this duty of Love .

1 Love Saints as they are Saints , I say , as they are Saints , not as they are of this , or that party , for my opinion or against it , but as they are Saints , thou wilt never love as thou shouldest do , till thou lovest Saints as Saints , as they have the Image of God upon them , Christ and the Spirit of Christ in them , which is the onely thing lovely in all , and for which all are to bee loved . I am not when I should exercise love , to ask the question concerning the party to bee loved , is hee such a one or such a one , of this opinion , or that , high , or low in the world , of little parts , or great parts , &c. No , but is hee a Saint , or not , a new creature , or not ; Hath hee the Image of God upon him or not ? If so , let him bee what hee will for any of the other , I must love him , and it is my duty to love him .

But alas , in our dayes , the question is , Is hee such a one , or such a one , then I will have nothing to do with him ; what though hee bee a Saint ? Men are not so mad to say so , but their practice shews it . What a ridiculous thing would it bee , if a man should send his Son to a dear and intimate Friend of his , and his Friend before ever hee would admit him into his presence , or own him to have society with him , should put out twenty foppish questions concerning him , what is hee ? is he sickly , or well , a youth , or a man grown , beautiful , or deformed ? hath he brown hair , or black ? To ask is he my Friends Son ? were a beseeming question , but to stand asking and delaying upon the other , would bee extreamly foolish , and that which might well make an A , B , C , boy laugh at him . So &c. —

Would you love aright , love Saints as Saints , Do not say , Is he rich , or of parts , I will love him ? Is he for my opinion , I will love him , if not , let him bee as holy as hee will , I will hate him , and revile , and speak evil of him ; No , no , Love all as Saints . Let mee tell you , Hee that loves another , for parts , loves him for something of the creature , for parts are such ; hee that loves another for his opinion , loves him for himself , for hee loves himself , and his opinion in the man : But he that loves another , because hee is a Saint , and hath the Image of God upon him , hee loves him purely for Gods sake .

Now to set this truth upon our hearts , consider ,

1 If ever thou wouldest have God to own thy love , love Saints as Saints . God will own no other love , though it go currant on earth , it will not in Heaven . Christ at the last day owns onely that love shewn to Saints at Saints , to the least of Saints , Matth. 25. Think you not that there were many at Christs left hand at this day , who had loved great Saints , &c. and yet Christ owns not their love ?

2 If ever thou wouldest have the comfort of thy love , love Saints as Saints : The Devil will finde some flaw in thy love ; let it run in what channel it will , if not in this ; he will say when thou wouldest take comfort from thy love , that thou didst not love such a one because a Saint , but because he was of thy opinion , or rich , or of great gifts , and parts .

3 If ever thou wouldest love as God loves , love Saints as Saints . God loves his people out of no other respect , but as they are Saints , as he sees his image upon them . As a Father loves his childe out of no other respect so much as this , as he is his childe , not so much because of his shape , or part , little or great , a Boy or Girle , &c. So saith a Father , This is my childe , and therefore I love him ; saith God , This is my childe , he hath my image upon him , and therefore I love him : If thou wouldest love as God loves , look at nothing in the world so much in those whom thou lovest as whether they bee Saints or no. I had rather love a man , and hold communion with him , who differs in a hundred things from mee , if I see in him the Image of God , and the Spirit of a Saint , than he that jumps with mee in every tittle , if this bee wanting , I had rather love a man that can speak but ten words , and hath in him the power of what hee speakes , and is humble withall , than hee that can utter ten thousand curious notions , and is proud , and self-conceited therewith , wanting the power of them all ; because so doing , I should love as God loves , and hold communion as God holds communion .

4 If ever thou wouldest love here , as thou shalt love in Heaven hereafter , love Saints as Saints , There are many souls , who if ever God bring them to Heaven , will love their brethren in another guise way than now they do ; then they shall not flye one on the back of another , and one bee ready to kick another out of Heaven , saying , You are such a one , and the other him , and you are such a one ; No , then they shall bee ashamed of such childish tricks , as a grown man is ashamed to thinke of what trickes hee plaid when hee was a childe , how hee scratched one brother , and because hee was but a little crossed in his will , laid another cross the pate .

No , then Saints shall love Saints , as Saints ; Then shall one say , I love thee because I see the Image of my Father in thee ▪ and the Glory of my Father upon thee ; And then shall the other say , and I love thee for this , and nothing else .

Now from what hath been said , of loving Saints as Saints , that you and I may practice it ; let us endeavour to have our hearts brought up to love these four sorts of Saints , and so we shall love Saints as Saints .

1 Love little Saints . See Christs care of little ones , Matth. 28.18 . how will hee take it at the hands of those who shall receive them , Vers. 5. How ill hee takes it from them who offend them , Verse 6. How carefull he is , that they may not be despised . Vers. 10. And how carefull his Father is of their salvation . Vers. 14. Yea Matth. 25. When Christ passeth sentence , hee absolves , or condemns men according as they behaved themselves towards the least of his Saints , either in doing , or not doing for them . Vers. 40.45 . Christ doth not say , In as much as you have done , or not done , thus and thus , for Sir such a one , and Master such a one my servant ; But in as much as you have done , or not done thus or thus , to one of the least of these .

Saints that goe in their Scarlet Coat , in their Silkes , and Velvet , many will love , but yet they love not Saints as Saints : Wouldest thou love Saints as Saints , labour to love Grace in the Grey Coat , Leather Coat , as much as in any other .

2 Love Saints in their lowest condition . If thou hast loved a Saint , when the world and friends favoured him , see thou lovest him as much when all these frown upon him .

3 Love contrary minded Saints : It is nothing to love a man that will speak as I speak , and do as I do .

4 Love offending Saints , I am to forgive him , and I can never heartily forgive him , if I doe not love him , Matth. 18.21 , 12. Peter thought seven times a great matter , Christ bids him forgive his brother seventy times seven , to teach us that many offences should not break the band of love amongst Saints .

I shall conclude all concerning this , with that of the Apostle , Col. 3.10 , 11. where he tells us , that in the New creature , there is neither Greek , not Jew , i.e. Men are not to be considered as of this Nation , or that , Circumcision , or Uncircumeision , of this opinion , or that , these were so great contrary opinions in those dayes , or as enjoying outward priviledges , or wanting them , as Circumcision was accounted a great priviledge to those that had it . Barbarian , Scythian , as they are rude , illiterate , or clownish persons , as the Barbarians , Scythians , were a rude people : Bond , or Free , that is , a Master or servant , in Authority , or out ; But Christ is all , and in all , i.e. Christ is all we are to look at , and it is Christ in all wee are to look at , all are to be looked at as they are in Christ , as Saints .

2 Love though thou are not loved . Thus Paul loved , 2 Cor. 12.15 . There was abundant love in Pauls heart to them , though little in theirs to him , Yea the lesse in theirs , the more in his .

It is the practice of most , they will love onely so far , and so long as they see themselves beloved , and therefore upon any suspicion of theirs , that their Brothers love declines towards them , theirs immediately cools towards him , and that is an evill which both speaker and hearers , have too much their shares in ; whereas the contrary is our duty , who ever I look upon as a Saint , I should love him , though he love not mee , I should not only love him when hee loves mee , honours mee , speaks well of mee , but when hee doth the contrary ; that so should his love quite dye towards mee , yet mine might bee as hot and lively towards him as ever ; now to do this , consider ,

1 That I shall give an account not of my Brothers love to mee , but of my love to my Brother . Christ will not ask mee , did your Brother love you ? but did you love your Brother ? if hee love not mee , let him look to that , hee shall answer for that , but if I love not him , let mee look to that , I shall answer for that ; if hee will walk so , as to give his account with sadnesse , shall I do so too ? It is said , 1 John 4.17 . That love gives us boldness in the day of Judgement , how so ? which will absolve or condemn , ( as I said before ) as men have behaved themselves towards his Saints , in loving , or not loving them , and therefore such as have been more full of love , shall more boldly appear at that day .

2 That my spiritual comfort lies not in my Brothers love to mee , but in my love to my Brother ; What comfort were it , though all the men in the world should love a Saint ; if this were all , it were poor comfort . But now if I can love a Saint , because it is my Fathers will I should , when yet hee loves not mee ; what comfort is here ? when the heart can as'twere say , I love thee Brother , because thou art a Saint , hate mee as much as thou wilt , I care not for it , for I am resolved to love thee , because thou art a Saint , whether thou wilt or no.

3 That the excellency of love lies in this , in loving my brother , when he loves not mee ; to love when I am loved is no excellent love , this is only to do as Publicans do , as wicked men may , there is no singular thing in this . Mat. 5.46 , 47.

4 My love comes nearest to Gods love , when I love , but am not loved ; God loved us when hee was not loved of us , before we loved him , 1 Joh. 4.19 . We love him because he first loved us .

Now that we may do this , take this rule ( for in truthes of this nature we must have precept upon precept , and line upon line , as the Prophet speaks ) ever make this the ground of thy love to thy brother , that thou art beloved of God , and because thou art beloved of God , therefore thou wilt love thy brother ; say soul , when thy Brother hates thee , I am beloved of God , my Brother hates me , but I am beloved of God , he speaks evil of me , but I am beloved of God , and because I am beloved of God , and that God that loves mee commands me to love my brother , therefore I will love him , though he love not me . This John lays down as the ground of our love to our brethren , 1 Epist. 4.11 . If God so loved us , we ought also to love one another .

3 Account thy self least of Saints , and judge every one better than thy self . Thus did Paul , Ephes. 3. and this rule Paul lays down to maintaine love amongst the Philippians , Let each one esteeme others better than themselves , Phil. 2.3 . My Brethren , you know it ( for it is an evil that at one time or other we shall all of us finde in our own hearts ) that it I do but see a little more love expressed to another than my self , I am presently ready to think that another hath all the love , and that I am not loved at all , and so am ready to hate both the party that loves , and the party that is loved . Now , whence comes this but only hence , I am of a proud and filthy Self-conceit , think my self better than another , and that therefore I deserve more love than he , whereas did I account every one better than my self , then when the case is thus , I should reason thus : What though such a one be loved better than I ? and such a Brother love him better , yet is there no reason that I should be offended either with him that loves , or him that is loved , because he that is loved is better than I , and so deserves more love than me , I will not therefore be angry with my Brother because he loves him better than I , nor envie him because he is so loved , but I will ever honour love , and prize both the one and the other .

Now , that thou maist come to look upon thy self as the least of Saints ; consider ,

1 The opportunities and means thou hast had above others : Say , yonder is a poor Saint , suppose I have more than he , yet if I consider the opportunities and means I have had , which hee hath wanted , in this respect I have less ; I have had the Word plentifully in the power and purity of it taught , been in Church fellowship so many years , he poor soul hath wanted all this , and yet how lively is he ? had he had my opportunities he would have been ten times better than I.

2 The time thou hast had : say , I have been ten , twenty , thirty , forty years in Christs Schoole , and yet what a Sot am I , what a dead heart have I ? yonder is one but of yesterday , a year , two year old in grace , and yet how farre is he got , and fair on the way to get before mee already .

3 The several ways God hath taken to make thee grow ; one while I have been afflicted in my body , another while in my estate , I have lost such a ship , &c. another while in my Children , such a Childe lost , &c. yet after all , I am as carnal as ever ; O had God taken so many ways with such and such , there would have been other fruit of it in them .

4 Rule . Get a heart taken up with Spiritual things ; you shall seldome see a Saint whose heart is taken up with Spirituals , to bee of a wrangling or quarrelsome spirit , but ordinarily those that are lowest in Spirituals , are highest in strife and contention . A Spiritual heart hath so many admirable objects to employ its self and time about , that hee findes no leasure to brawl with , or to buffet his Brother ; as , take a man that hath his head taken up with high things , a noble spirited man , let him pass the streets and one laughs at him , another miscalls him , hee takes no notice of it ; but now , take a low spirited man , and if they grin at him , hee 'l grin at them ; miscall him , hee 'l miscall them : this comes from the lowness and baseness of his spirit , so here-hence comes our divisions , hence our strife . Christians are of low and childish spirits , and we know it is a very ordinary thing for Children to wrangle and fall together by the ears in their Fathers house , but grown men wont do so . Would you maintain love ? get your hearts exercised with spiritual things : if thou art one who art of a wrangling and contentious spirit , it is a sign thou hast an idle heart , thou dost little ; as Boys whilst they are in the School at their Books they 'l agree , but turn them out to play , though but half an hour , they 'l be together by the ears : so here .

5 Walk wisely . A great part , or the greatest part of those differences which are amongst Saint , arise from indiscretion . Indiscretion it is the mother of strife and division . Had but we Spiritual wisdome , how to walk and behave our selves towards each other , though there are many corruptions in our hearts , which otherwise would divide us , yet this would prevent it : had wee wisdome there would bee oneness of heart and affection , though there bee difference in judgement and opinion . And therefore it is not in vaine , that Paul speaks so much of wisdome , and presseth beleevers on so much to walk wisely ; Wisdome would make up many a breach which folly opens . I have known Christians whose principles in many things have differed one from another , and in some smaller matters their practices too , who yet have walked through wisdome given to them , with so much love and tenderness , and sweetness each to other , as none could think by their carriage each to other , that there were the least difference amongst them , so much love , tenderness , meekness , &c. as if there were no difference at all : now would we have and maintaine love ? then walk wisely .

Walk wisely in admonitions and reproofs ; if thou art one who mayest reprove with more authority than another may , doe not always stand upon it , and bring thy authority along with thee when thou art to reprove . Sometimes , and in some cases , a man may bring his authority along with him , as Paul bids Titus , chap. 2.15 . Rebuke with all authority ; that is , in case his authority is despised , and in this sense I take it , Paul speaks so much of his own authority to the Churches of Galatia , and rebukes them sharply for their back-sliding , because they through the secret and subtil insinuations of the false Apostles , were brought in a great measure to despise Pauls authority ; but always a man is not to do so , see in what a milde and winning way Paul speaks to the Corinthians , 2 Cor. 10.1 . he is loath to use his authority , and therefore in a milde way beseecheth them that hee might overcome them that way , and not bee put upon it to use his authority . So again , Chap. 13.10 . hee gives this as a rule to the Galatians , Chap. 6.1 . so 2 Tim. 2.24 , 25.

Again , if thou art ( the case requiring it ) to rebuke with sharpness , as Paul tells the Corinthians , if he came and found them in such ways they were in , he must use sharpness ; then endeavour so to carry thy self that it may plainly appear that thy sharpness , it is not the wrath of man , but a true zeal of God . This wee may see in Paul , 2 Corinthians 13.1 , 2. verses , compared with 7 , 8 , 9.

Again , let it appear unto them , that thou hast a heart as well sensible of their evil , and to mourn over the same , as a tongue to reprove them for it ; how sensible Pauls spirit did use to be when hee was to reprove , you may see , 2 Cor. 12.20.21 .

Again , let it appear that thy design is not their trouble , or the destruction of their peace , but their good , and Christian edification , 1 Cor. 12.19 . & chap. 13.10 . though it is a hard thing to make a man sensible in reproving , that his good , and nothing else is aimed at , yet if once that bee attained , then is the reproof likely to prove effectual .

Again , do not make reproof a common customary thing , to reprove a man for every thing , and every trifle , this will hinder the fruit of it upon the heart of him whom thou reprovest .

Again , reprove private offences privately , publike publikely ; do not reprove every private offence in publike , that man which would thank thee for a reproof in private , may speak evil of thee for thy reproof in publike , yet if an offence be publike , it must be reproved publikely , 1 Tim. 5.20 Gal. 2.14 .

Again , for the time forbear thy reproof , whilst a man by some present distemper of passion , &c. is uncapable to receive good thereby .

Walk wisely in respect of thy knowledge and practice in lesser matters ; if thou hast more light in some things than thy brother hath , and thou canst not practise thine own knowledge without offence to thy brother , forbear thy practise , Rom. 14.20 , 21 , 22. 1 Cor. 8.9 . to the end , and Chap. 10.28 , 29. yet here take this caution , if it be not weakness which is the cause why thy brother stumbles , but wilfulness , and obstinacy , then it is thy duty to practise , Gal. 2.

6 Rule . Look not so much upon what is evil , as upon what is good in thy brother . Wee are ready every one of us to look upon our Brothers worst side , and that breeds dis-affection in one to another , but we should ever look upon his best side , that would beget love and affection in one to the other ; when I see pride , or passion , or any corruption stirring in my brother , then I should say , this is my brothers worst side , let me look upon him on the other side , and there I shall see a hatred of these things , there I shall see him groaning under these as his burden ; I say , do not look so much upon the evil , as the good that is in him : True , I see such and such failings and weaknesses in my brother , O but though these things lye at the top , yet there is grace at the bottome ; there is pride at the top , but a heart that desires to be humble at the bottome ; unbelief , discontent , &c. at the top , but faith , and submission to the will of God , at the bottome .

7 Put not an ill construction upon that which way have a good put upon it ; it is the nature of the Spider to suck poyson , from that which the Bee gathers honey : now we should all imitate the Bee , suck honey where it is to bee had . If I see an action of my brothers that may have a double construction put upon it , a good and a bad , Charity it bids me to chuse the best , and not to take the worst ; Charity ( saith the Apostle ) beleeveth all things , hopeth all things ; it beleeveth , hopeth the best of all things . Thus should I do , ever put the best construction I can upon the thing which may be doubtfully taken , for whilst I put a good construction upon such a thing , I do well , because I follow the rule of charity , whilst I do otherwise I do very evil , because I break that rule .

8 Get forbearing spirits ; This the Apostle stirres up to , Ephes. 4.2 . With all lowliness and meekness , with long suffering , forbearing one another in love . The more Christian forbearance there is amongst Saints , the more love there will be , what causeth division more than this ? if the division arise from different principles , it is because I cannot forbear , my brother speaks contrary to me , and I cannot forbear him , neither he me ; it from practise , hence likewise it grows , my brother injures me , speaks evil of me , I cannot forbear him ; I do so to him , and he cannot forbear mee ; were there but that forbearance should bee in any one , it would heal the difference of either side . O Saints , would you love ? forbear one another , forbear one another .

Obj. But such a one hath injured me , and I have given him no cause ?

Ans. Why then forbear him , thou wilt have the more comfort and peace in so doing . Again , now thou art like a Christian in forbearing him , a man may from natural light forbear another who hath injured him , if he himself gave the other cause to do so ; but now , if thou canst forbear another , who hath injured thee when thou hast not given cause , this is to act like a Christian . Thus did Christ , he gave no cause to any to revile him , or Crucifie him , yet when they did it , he forbare them , when he was reviled , he reviled not again — 1 Pet. 2.23 Isa. 53.7 . innocent as a Lambe , yet led to the slaughter , and opened not his mouth .

Obj. But if it were once I could bear it , but it is often ?

Ans. The oftner it is , the more noble spirit shalt thou be of to forbear him ; a Childe can forbear a thing a while , but a man can longer . Again , hath not God forborne thee often , when he might have poured his wrath upon thee , and when thou hast dealt as injuriously with him , as thy brother hath with thee , and wilt not thou forbear thy brother often ? Say with thy self , O how long has God forborne me !

Obj. But wert it a small injury I could forbear , but it is a very great one ?

Ans. Let me ask thee one question , Is it greater than ever thou didst commit against God ? if so , then indeed it were much to forbear him ; but if otherwise , wilt not thou forbear him , as God thee ? Again , the greater injury , the more grace exercised in forbearing , and the more comfort in it .

Obj. But I were not a man if I should bear every thing and put up all , tread on a worm and he 'l turn again ?

Ans. Thus flesh and bloud will reason , and thus Centiles reason ; but it must not bee so amongst us . Hear the Exhortation of Paul , Rom. 12.19 , 20 , 21. Dearly beloved , avenge not your selves , but rather give place unto wrath ; for it is written , Vengeance is mine , I will repay , saith the Lord . Therefore if thine enemy hunger , feed him ; if he thirst , give him drink . For in so doing , thou shalt heap coals of fire on his head . Be not overcome of evil , but overcome evil with good .

9 Consider all are but men . Thou seest something in thy Brother which possibly might provoke thee to with draw thy love from him , he sees something in thee , which might provoke him to the same ; now let each consider of my brother , why my brother is but a man , and therefore he hath his failings as other men have ; indeed , were he an Angel I might expect other actions , and other carriage , but he is but a man , and I must look upon him as a man subject to failings as I my self am . Yonder I see weaknesses , but they are the weaknesses of man , a poor man —

10 Acquaint your selves with one anothers spirits more . Strangers have not that affection the one to the other that intimate friends have ; so whilst Saints are strangers one to another , there will not be that love and communion amongst them that there should be , and were they more acquainted with one anothers spirits , would . Whilst the Disciples were unacquainted with Pauls spirit , they were affraid to own him into their company , though he assayed to joyn with them ; but when by Barnabas his relation , they understood something of his spirit , and the work of God thereupon , Paul and they sweetly closed : so afterwards , a long time the Apostles at Jerusalem were affraid to own Paul as an Apostle , through some suspicion or doubt they had of him , but afterwards when through Conference , and communion one with another , they perceived the grace that was given Paul , they then owned him , and gave him the right hand of Fellowship , acknowledging him an Apostle as well as themselves ; so that we see what comes by acquainting our selves with one anothers spirits . Christians which before stand aloof off the one from the other , and will not speak to each other , may come when they know one anothers spirits , sweetly to close , and embrace one another ; yea many a Saint upon this , instead of falling foul upon his brother , as before hee did , now falls foul upon himself : What a filthy wretch was I ? my cursed heart would not close with my brother , but I was ever full of suspicions , jealousies , surmisings , thinking and speaking the worst , and now I see ( blessed bee God , I see it at last ) that my brother is a true Childe of God , and there is more grace in him , for ought I know , than in my self . O Saints , let us get acquaintance with one anothers spirits : I may know Master such a one , and Mistris such a one well , for outward acquaintance , & yet a stranger to his or her spirit ; and assure your selves of this , that there is nothing in the world will more beget and maintaine love amongst you than this , as I shall by being acquainted with my brothers spirit , see the grace of God in him , which will much draw my heart ten times more , than any gifts or parts which I behold outwardly can do ; so likewise by near familiarity with him , and acquaintance with his spirit , there will bee twenty things , which through my mis-interpretation of outward actings , or some such thing did hinder love , and beget dis-affection in me , to my brother , prevented : as for instance , Suppose I see my brother occasionally walking , and dis-coursing now and then with a prophane man , presently whilst I look barely upon the outward action , my heart is ready to boyl with strange jealousies . —

Now that we may get acquaintance with one anothers spirits :

1 Bee much in communicating experiences , and the dealings of God with you , one to another .

2 Be much in finding out , and knowing the reasons of thy brothers outward actings ; this will bring to much acquaintance with thy brothers spirit , and how and in what manner it usually works .

11 Improve one anothers gifts and graces more ; as , get acquaintance with one anothers spirit , so improve them : Hath God given thy brother a spirit of prayer , improve it , get him much to pray for thee ; hath God given thy brother more faith then thou hast ? improve it , desire him in thy wants and streights to beleeve for thee ; now in so doing love will be abundantly increased , thy brothers love will work more towards thee , whilst he is improving of his grace for thee ; and thine to thy brother , whilst thou seest that such and such mercies thou hast through thy brothers faith and prayer . This is a certaine rule , the more I do good to any in a spiritual way , the more I shall love him , the more any receive good , will hee love mee . And I take it , this is one reason why God bids us so much to pray one for another , that by improving one anothers graces , wee might have more love each to other .

12 Take as little notice as possible may bee of injuries . Many times it may bee I take notice of a little matter , a trifle , and this sets my spirit a boyling , and quencheth my love to my brother , and my brother hee seeth mee so captious that I take snuffe for every trifle , and this raiseth his spirits , and incenseth them more against me . Therefore the best way to maintaine love , is not to take notice of injuries , no further then as I am bound to do , sometimes it is my duty to do it , when as I see my brother in injuring me doth highly offend against God , then it is not my pride , but rather my self-denyal to take notice of it .

Thus much of the second thing , How Saints may have their hearts brought up to the practice of this duty .

3 Is to answer some Objections which lye in the way to hinder it .

Object . But some will say , I know as well as you can tell mee , that I should love Saints , and so I do ; but I do not think such and such to bee Saints .

Ans. 1. Is he such a one , who in the judgement of other as godly as thy self ( and it may be more unprejudiced , and who both know him , and his conversation as well , and it may be better than thou doest ) is accounted a Saint , and doest thou know nothing of him to evidence the contrary , which they do not ; then though this bee not sufficient ground for thee to conclude him a Saint , yet so much ground there is , that without breach of charity , thou canst not conclude the contrary . Let mee tell you , that some of Gods people when they see ground to question anothers sincerity , yet he professing himself to bee a true Saint , and other godly men so esteeming of him , if the ground be not very clear and evident , when they shall come to pass any censure upon such a one , their hearts will smite them , and they will reply upon themselves , why should I be suspitious of such a one ; this is my base corruption , hee may for ought I know , bee ten times better than I , and more holy in Gods sight than I , &c.

2 Let me by way of answer farther tell thee , that it is not necessary thou shouldest certainly know him to bee a Saint whom thou lovest ; but it is a ground sufficient for thee to love , if hee appear to bee so , and thou seest nothing expresly to the contrary . If I should onely love those whom I certainly know to bee Saints , and should bee or a censorious spirit , I might it may bee sometimes see cause to question , whether or no I should love any ; and if others should bee diligent observers of my actions , and walk by this rule , might they not sometimes it may bee see ground , to question whether or no they ought not to withdraw their love from mee ? would I bee willing , they for every failing they see in mee should do so ; Let mee then take heed of doing that to others , I would not have done to my self . Therefore I say it is enough for thee and mee , that those whom we love appear to bee Saints , and we do not see clear and evident ground to the contrary , though really they are not so . And doth not Christ intimate as much when hee tells his Disciples , Whosoever shall give a cup of cold water , in the name of a Disciple , Mat. 10.41 , 42. Yea let mee tell you , that a true Christian hath many times as much comfort in a deed done to one as a Saint , though he should bee none , hee judging the best , as though hee were a Saint indeed ; As for example , I give an Alms —

3 Take heed thou doest not as many do , make this an object to colour over some corruption . Thou hast a corruption in thy heart , will not let thee love such a one , and to hate him , and satisfie thine own conscience , sayest hee is not a Saint .

4 What if he should bee a Saint ? What if God at the day of judgement should own him as one ; as one saith of one abusing a Scripture ; what if at the judgement day this should not be the meaning of the Text ? So what if this thy interpretation of thy Brother , that hee is an Hypocrite , should not be Gods ?

2 Object . But he is not of my opinion .

Answ. Thou art in a miserable condition , if thou lovest thus : If thou hast no better evidence for Heaven than this love , such love will not evidence thou lovest God , but thy self .

2 Hee differs from thee , how if his should be truth , and thine error ; May not such a thing bee ?

3 Hast thou done thy duty in matter of practice to bring him out ; if not , wilt thou blame him , because hee goes from his duty in matter of opinion .

4 How if Christ should measure out to thee in the same way ? Say soul , you love onely those that are of your opinion , you are not of mine , because you do not love Saints as Saints , which is my minde should bee done ; therefore expect no love from me .

3 Object . But he hath so many corruption , I cannot love him .

Answ. God doth love him notwithstanding .

2 Wouldest thou bee willing God should deal thus by thee ?

3 If thou wilt not love till Saints bee perfect , then thou wilt never love .

Vse This reproves many ; Consider ,

1 How sad will it bee to have Saints go , and tell God of their wrongs .

2 How wilt thou bee ashamed when Christ shall vindicate his Saints .

3 What wilt thou do when Christ shall come , Mat. 24. last .

4 Christ takes all done to Saints , as to himself , Saul , Saul , Why persecutest thou mee .

5 It is a signe of a graceless heart , 1 Joh. 2.9.11 . Hee that saith hee is in the light , and hateth his brother , is in darkness , even untill now . But he that hateth his brother , is in darkness , and walketh in darkness , and knoweth not whither hee goeth , because that darkness hath blinded his eyes . Chap: 3.15 . Whosoever hateth his brother , is a murderer , and yee know that no murderer hath eternal life abiding in him . Chap. 4.8.20 . Hee that loveth not , knoweth not God , for God is love . If any man say , I love God , and hateth his brother , he is a lyar . For hee that loveth not his brother whom hee hath seen , how can he love God , whom he hath not seen ?

Vse . Love one another ; Consider how the Apostle urgeth this , Eph. 4. begining and beg for it as one for life , Phil. 2. begining .

Of Offences . Mat. 18.7 .

VVoe unto the world , because of offences .

IN the words read we have ,

First , a fearful woe coming upon the world , viz. the men of the world , such persons as are without Christ , and God in the world . Woe unto the world .

Secondly , The inlet of this fearful woe unto the world , what that is which is the original cause of the woe , or that opens the door to the woe to come in upon the world , that is , OFFENCES . By offences here , are not meant those Works of Darkness which the men of the world commit , Drunkenness , Swearing , Sabbath-breaking , Adultery , &c. which Sinners in the world roule in , these bring a woe , but not the woe here spoken of ; but by Offences , here are understood those offences which others commit ; but men of the world take up to their hardning , so that the offence here which hath the woe hanging upon it , is offence taken , not barely offence given . Observe ,

Doct. 1. Though just occasion may be given of offence , yet an offence may be so taken , as that a man may undoe himself , bring a woe upon himself in the very taking of it .

Doct. 2. An offending person doth not only damage himself , but doth also wonderfully damage others .

1 He damageth Christs little ones , as vers. 6. and that principally by shaking their faith ; offences are a shaking thing , they shake the faith of beleevers ; and therefore it is that Paul when he had declared the sad fall of Himaeneus and Philetus , two that formerly had been of great note and eminency in the Church , hee knowing what a shaking thing this would be to the poor , to the faith of Gods people , especially the weak , he straightway adds this , The foundation of God stands sure , 2 Tim. 2.18 , 19. as to say , I know poor hearts , this news that Himaeneus and Philetus , men of such eminency are fallen so foulely will shake you , make yon ready to question all , and conclude , you shall certainly perish one day it such fall ; O but be not discouraged , for you , though you are weak in your selves , yet you are of Gods foundation , and that stands sure , &c.

2 The offending person damageth the world , and that with the greatest damage that can be ; what greater damage can a man do to another than to bring the Wrath of God , yea a woe from God upon him , this he doth , Woe bee unto the world .

The observation that I have chosen out of these words to insist upon , is this , viz.

Doct. Offences , they are a real and a heavie judgment upon the world , or the woe of offences , it falls upon the world .

My intent here is not to handle the common place or scandal , or offence , my Text having narrowed me up into too small a roome for such a design , but only to speak of offence , as the same hath an influence upon the world , and the men of the world , and that for the drawing down of woe and judgement upon them , and so in the carrying on my Doctrine , I shall shew ,

1 What an offence is .

2 That there is an aptness in the world to be offended .

3 That offences are a judgement , a real and heavie judgement upon the world .

4 Why do offences fall as a judgement upon the world ?

5 When do Christians justly offend the work ?

First , What an offence is ?

Ans. An offence is that by which another is stumbled , or which hath in it a tendency to stumble another , as that which he ought not , and it is sin in him to be stumbled at ; as at the ways , works , cause truths , promise , people of God ; when a thing or action doth really stumble , or minister occasion of stumbling to another , as touching these , or any of these , that may be called an offence .

Hence in Scripture , a stumbling stone , a rock of offence , are joyned together as synonimous expressions , whereof the one doth but open the other , as Rom. 9.32 , 33. 1 Pet. 2.8 .

Christs poverty and meaneness was a stumbling-block to the Jews in the way of their receiving of him , and their fall upon this is called , a being offended , Mat. 13.57 .

The preaching of a Crucified Christ , and Salvation by such a one , was a great stumbling-block to that people , they could not beleeve that he that was Crucified , and shamefully intreated at Jerusalem was their Messiah , for they expected that their Messiah should bee some great Potentate , and that it he did dye ( as is the opinion of some of the Jews he is to dye ) yet that he should dye a more glorious death ; neither could they beleeve that Salvation was attaineable by this Christ , therefore saith the Apostle , We preach Christ crucified , to the Jews a stumbling block ; Christ in this low and suffering condition , was a stumbling block ; now it is observeable , that as Christ crucified is called a stumbling block , so the Cross is called an offence , Gal. 5.11 . the one explaining of the other , and opening the nature of the other [ then it the offence of the Cross ceased ]

Secondly , That there is an aptness in the world to be offended appears ,

1 They lye in wait for them , and therefore very apt so soon as ever offences arise , to take them up .

2 A small thing will offend them ; that man is apt to bee offended that a little thing offends , who will be offended at that another easily passeth over : now a little , a very little thing will offend the world ; what poor petty offences did the Scribes and Pharisees take up against Christ ? one while they are offended , because hee cureth diseased persons , another while , because Publicans and Sinners came to hear him preach ; another while , because his Disciples passing through a Corn field plucked a few cars on the Sabbath ; another while , because when they went to meat they did not wash their hands , certainly there must bee an aptness to bee offended , where such petty things offend .

3 They will be offended at good ; that man is surely apt to take offence that will bee offended at good , which all ought to love , none to be offended at , but the world will ; Christ preacheth the Gospel , a good act , the world are offended at that , raiseth Lazarus out of his Grave , a blessed and glorious act , offended at that ; Paul preached Justification , and Salvation by Grace alone , a holy blessed doctrine , yet the world are offended at that .

4 If no offence be given they will make offences rather than not be offended ; the Pharisees and Priests are offended at Christ , because he said destroy this temple , and in three days I will raise it up , Joh. 2.19 . yet it is clear , they made this offence , for they knew his meaning well enough , and so soon as he was dead they speake it out , This deceiver said , after three days I will rise again , Mat. 27.63 .

5 They will take up what may offend them , upon easie trust , never searching the proofe of it , Joh. 7.52 . Search and look , for out of Galilee ariseth no Prophet , only the report of the vulgar for this .

3 That offences are a judgement , a real and heavie judgement upon the world ; there is a woe the world because of these , as appears in four or five things .

1 The beauty and glory of the ways , works , truths , people of God , are thus vailed from the eyes of the world ; offences are as a scar upon the face , though a face may have much beauty ; yet if there be a scar or scars upon it , that obscures the beauty to the eyes of the beholder , the ways and works of God have abundance of beauty , but now offences of the Saints are as scars upon the face of Gods workings , ways , &c. by which the beauty of these is obscured to the eyes of the world .

The Jews were offended at Christ , and the beauty and glory of all his works , his preaching , walking , working Miracles , &c. was hidden to them .

2 By these , mis-apprehensions of the ways , truths , people of God , yea contrary to those common convictions that sometimes they have had of these , are begotten in them . The Scribes and Pharisees could not be without convictions sometimes , and strong too , that Christ was that Son of God , that his works were wrought by the power of God , or otherwise they could not have been guilty of that sin against the Spirit , which Christ chargeth them with ; but having drunk in an offence , what strange thoughts have they of Christ , contrary to former thoughts and convictions , they judge him who was faithfulness it self , to bee a deluder , a deceiver ; who was holiness of self , to be a friend to , and Patronizer of Publicans and Sinners ; who was God himself , to be Beelzebub the Prince of Devils ; his Works , which were wrought by the Finger of God , to be Diabolical : so wonderfully did an offence drunk in , upon every occasion work upon them .

In like manner , wicked men cannot but sometimes see a beauty in Gods ways , and their consciences in spite of their hearts tells them , and will make them sometimes confess that they are good ways , and the best ways ; but now when an offence lies before them , some palpable offence , by which an occasion of stumbling is offered , how are their thoughts and apprehensions of Gods ways and people altered , they look upon them as the worst ways in the world , the most deceitful people in the world , &c. now what greater judgement can befall a man than to be blinded in the things of God ? it was the punishment of the Jews for that horrid Sin of theirs in Crucifying the Lord of Life , Romans 11.25 .

3 By these they bear , and fence off from themselves the blow of the Word , and of their own Considences ; if at any time the Word come close to a poor Sinner , and Conscience chargeth him home with his prophane and scandalous living , if he can but say this to himself , Why are there not such and such of great Professions that doe as I doe , live as I live , are as bad as I am ? a man will so shrowd and shelter himself under this , that though the Word come ever so close to him , and Conscience charge ever so home , yee neither shall reach him , hee lies in this opinion as in a Bulwark , and from it repells whatever assaults are made upon him . Now , what a fearful judgement is it for a man to bee Word-proof , Sermon-proof , Conscience-proof , that neither the Word , nor his Conscience can reach him , yet ( as woful and common experience teacheth ) thus it befalls poor Sinners in the world through offences ; offences falling upon their hearts , makes their hearts so brawny and hard that nothing will pierce them .

4 By these they are emboldned to a neglect of , and an opposition unto those very things whereupon their eternal Salvation depends . A neglect of Christ , and an opposing heart to the things of Christ , is the general Disease of the World ; yet you shall observe it , where the Word is powerfully preached , and men sit under it , there men guilty of such neglects , do oft under the same meet with gripes , and throbs , &c. and though they have an opposing heart in them , yet from the convincement they have of the goodness of the ways of God which they see , and hear discovered , and the badness of their own , they durst not for their ears , break forth into open opposition ; but now when offences arise , then they are emboldned to a neglect of the most concerning things , for now think they , surely there is not that necessity of these and these things as wee have thought , and are made to beleeve ; for were there , certainly such as follow after them would never doe thus and thus , or if the worst come , we shall speed as well as they , and from such a conceit drunk in ; now they are bold ( who before durst not ) to scoff at , and oppose the things of Christ , and their own salvation , now what a sad and heavie judgement is this , for a man or woman to bee made bold in neglecting Christ and salvation , bold in opposing the means of Grace , that now hee can do it without fear or remorse ? this comes in upon the world by Offences .

5 By these they are confirmed and hardned in their own wayes of sin . Nothing doth more confirm , and settle a man in his own way and opinion , whatsoever the same bee , than this , to set a man of a contrary way , or opinion , to come up to his ; Now , when the sinners of the world see the Saints of God coming up to their waies , now they begin to think well of their own wayes , which perhaps before they were suspicious of , and to applaud them as the only wayes ; for say they , Do you not see that such and such who would seem to walk in contrary wayes , yet come up to us ? what need wee doubt of our wayes , or call them in question , when as they themselves that speak against them , and would seem to walk in contrary wayes , yet come and walk in them ? were not our wayes good wayes , they would not . The prophane Drunkard , when a man of profession will come into the Alehouse , and there sit , and bowse and tipple it with him ; certainly saith hee , My way is a good way . Now what a fearful judgement is this upon a man , when a man is in the high way to hell , and riding gallop thither , and yet is confirmed in his way , that it is a good way , that all the world cannot perswade him out of it .

6 And lastly , By these the world are brought to blaspheme the good and right wayes of God : as they are hereby confirmed in their own wayes , so also they come to blaspheme Gods wyes ; for , laying the fault of those that walk in it upon the way , they call Gods wayes a deceitful way , a hypocritical way ; a way that makes those that walk in it , hypocrites and dissemblers ; Thus the dust and dirt that some mens corruptions who walk in Gods way raise , the world in a blasphemous way retort the same upon the way of God . Therefore after Davids fall , Nathan comes to him , and tells him , That by this , hee had given occasion to the Enemies of God to blaspheme .

Now what a sore judgement is this upon a man , when he is arrived to that height of impiety , as to throw the dirt and mire of mens corruptions in the face of God himself , and upon his spotless wayes , yet this , poor sinners are brought to by Offences .

Lay all together , and see what a heavy wofull judgement OFFENCES are upon the world , well might Christ say , Wo to the world . It is said ; Rev. 12.12 . Wo to the Inhabitants of the earth , for the Devil is come down unto you having great wrath . So I may say when Offences arise , Wo , Wo , to the men of the world , for the Devil is come down among them , the Devil hands abroad Offences , hee makes wonderfull improvement of them , they are his weapons and poysoned arrows , &c.

4 But why do Offences fall as a reall and heavy judgement upon the world ?

Reason 1. Because God would powre out his wrath upon the obstinate sinners of the world , all manner of wayes : He makes the word a viall of wrath to them , their mercies a vial of wrath to them , their afflictions a vial of wrath to them , their own sins a vial of wrath to them , and that the wrath of God might come upon them to the uttermost , and bee powred upon them all manner of wayes , even the sins of his people a vial of wrath to them .

Reason 2. Because by these they might fill up the measure of their iniquity . God hath a measure of wrath filled up , running over to bee powred upon the ungodly of the world one day ; and they have a measure of iniquity , which they go on filling up here , and by how much this measure of iniquity is filled up , by so much doth the measure of wrath grow greater .

Now because sinners delight to be filling up this measure , therefore they shall not want occasion , but even God himself ( that so the measure of his wrath may bee filled to the brim ) will lay occasion before them , by leaving his people and permitting them to fall , that so the sinners of the world thereby may be blinded , hardned , made more notoriously vile , and so have the measure of their iniquity , filled up .

And therefore it is observable , Psalm . 11.6 . that God rains snares first upon the wicked , then fire and brimstone , and a horrible tempest . God hath fire — Aye , but first God will rain snares , the Drunkard , Adulterer , Swearer , shall have such a thing laid as a snare before him , to harden him , make him more vile , notorious , incorrigible in his sin .

O sinners , sinners , take heed that now whilst God is raining snares , you bee not taken in them , lest Gods fire and brimstone , and horrible tempest fall upon your heads .

Reason 3. Because it is a matter of wonderful justice , and equity that when Offences do arise , they should fall as a real and heavy judgement upon the world . Why ? why because the world without any respect , to the dishonour that God suffers by them , or the reproach of his Name and Cause — Watch for Offences , wish for them , desire them , rejoyce in them , publish and spread them ; and therefore it is a most just thing with God , that when they come , they should fall as a judgement upon them rather than any ; This is that they would have , and therefore let them take them , and the Wo of them , Drunkard , Swearer , formal Professor , thou wouldest have Offences arise , they are meat and drink to thee . Lo saith God , here they are , take them , and the Wo of them , for it is thine , thou hast longed to see them , here they are , thou shalt have thy belly full of them in the end .

Reason 4. Because God , as in all other things , so also in the very rise and issue of Offences , would put a manifest difference betwixt his own children , and the men of the world : Offences come to both , but not to both alike : Offences to the godly , they are as the rod of a Father for correction ; to the world as the rod of an Enemy for destruction . To the godly they bring honey in the tayl of them , to the world a poysonous deadly sting , a manifest difference ; To the one , they are seeming judgements , but real mercies , to the other , they are seeming approbations of their wayes and courses , but real judgements upon their persons , soul and body , for ever , if God prevent not .

5 But if such a Woe come upon the world by Offences , How may I come to know ( that so it may bee prevented ) when the world is justly offended , and so offended as thereby in danger of this dreadful Wo ?

Answ. 1. The world is justly offended when Professors by principles which they hold or maintain , do put out the light of Nature ; for the light of Nature , is a light that the Heathens have Rom. 2. and possibly a meer natural man that hath no work of grace upon his heart , nor savour of spiritual things , as spiritual , may see those things that this light directs too , as clearly as Christians ; For , though wicked men are blinde in spiritual things , and it may be do not do what natural light teacheth ; yet are they not so blinde , but they can see this , they should do .

Now when Professors maintain principles contrary to this light , the world who have the light , and see by it ( and so far as they see , you must give them leave to know ) are justly offended , and can tell them to their teeth , their principles are a lye , and themselves a company of liars and deceivers . As to instance , Suppose a Professor hath such a principle , that there is no God , but onely that God that is within , him ; A wicked man , by the light of Nature , will tell such a loose Professor , such an Atheist I should say , that his principle is a lye , and hee is a liar , for when hee beholds the creatures , and things that are made , the light of Nature dictates to him , that hee could never make it , and that therefore there must bee an Almighty power by which these things were made , are ordered and governed , &c.

Again , If a Professor maintain such a principle , that there is no need of prayer , &c. worshipping God in such a way , the light of Nature will tell him that it is a lye , for the light of Nature teacheth this , That God is to bee worshipped , served , called upon .

Again , if a man , a professing man , one that seems to hold such a principle , that I need make no conscience of any sin , or action whatsoever , I may bee drunk , or murther my neighbour , lye with his wife , the light of Nature will teach such a one , that this principle is a damnable lye , and he is a liar , for the light of Nature discovers these horrid works of darkness , and abominates these .

Now when men by their principles , extinguish , and blot out the light of Nature , then is the world justly offended .

Secondly , When Professors in their practices swerve from the rules of morality . The moral Law was written in the heart of Adam before his fall , and therefore it is written in the nature of every man : So that by this , men of the world are able to pass a judgement upon moral acts , whether they be good or bad ; though wicked men cannot judge of the faith of the godly , nor of his works as they are the fruit of his faith , yet they can judge of his morality , and of his acts as they are moral acts .

Now when men of the world see Professors break the pales and bonds of morality , and transgress these rules they are justly offended , and know , that they do evill , though all the Professors in the world should say the contrary , their profession weighs nothing with them , but is the greater offence to them by how much the more they profess , when by this their Profession they think to bear out themselves in the violation of those Laws , which are by nature ingraven in their hearts , and they know as well as themselves . As to give instance , it is one of Natures Laws that a man should be just , honest , and upright in his dealings betwixt man and man ; Now when a Professor shall shuffle , and equivocate , and say , and unsay , have no regard to truth ; civil equity or justice in words or deeds , the world is justly offended .

Again , Temperance is a Law of Nature , which though worldly men observe not in their practice , yet they know intemperance is a sin ; Now when a Professor will sit by the hour together , and blowse it , the world is justly offended .

Again , Modesty is a Law of Nature ; now when a Professor shall bee either in apparrel , going , gestures , or speeches , so light as that there is an apparent shew of immodesty , the world is justly offended .

Thirdly , When Professors in their whole conversation are like to the world , and singular only in profession ; for observe it , when a man by his profession gives it out , that hee dislikes the ways of the world , and is a Subject in another Kingdome , the world doth now expect to see singular speeches , and carriages , and actions in him , and that his walk should be according to that which he would be accounted to bee ; now when the would sees this man , which gives it out hee is such a one , to shape his speeches , ways , courses , actions , by the Laws and customs of their Kingdome , when he talks as they talk , and walks as they walk , and acts as they act , is in all things as farre as they can discern , one with them , only in profession , and would be another from them , they are justly offended , and count him , and such as he is , a company of Impostors , and Deceivers ; for though the world cannot judge of the Laws , and Customs of the Kingdom of God , which these profess they relate unto , yet they are so well skilled in the Laws , and Customs , and ways and Fashions of their own Kingdome , that they can tell when a man walks with them , though they love not savoury speech , and godly discourse , yet they judge by what these men profess , that they should have such , though themselves will swear , and lye , and raile , yet they think these should not doe so , and though they count it no great matter in themselves to Card and Dice , to Lye , and Cozen , and Cheat , and be Drunk , and Whore , &c. yet they think it is in them ; now I say , when the world viewing professors , see them in their whole conversation like them , and can see no difference at all , only they profess , and we do not , they are offended , and that justly .

Vse 1. Is it so , that there is a woe upon the world because of offences ? then all things considered , the world hath little cause to rejoyce , and make themselves merry with the falls and offences of the godly ; the falls of good men are the Saints shame , but they are the worlds woe ; thou callest thy companions together , O I can tell you story , have you not heard it ? Such an one , of so great profession , of such a way , hath done thus and thus ; but hearken man , I le tell thee a story , hast thou not heard it ? Christ when he was here on earth cried out , Woe unto the world because of offences ; WOE to the Scoffer and mocker because of offences , for he shall be hardned by them ; WOE to the Drunkard , the Swearer , because of offences ; WOE to the formal Professor , for he shall be lulled asleep in his formal way by them ; O WOE , WOE to the world because of offences . The world is never nearer the WOE , than when they think themselves furthest from it ; when by the falls of Professors , they are hardned in their way , and bless themselves in their wickedness , and think they are right , then is the WOE dropping upon their heads : Hast thou therefore been such a one , or hast thou a heart that delightest in it amongst thy Companions , to make it a part of thy ribald talk , to lay open , enlarge , and laugh at the miscarriages of godly men ? O man , woman , quake and tremble now before the Lord , least this dreadful woe fall upon thy head , WOE to the world .

Quest. First , put case I have been , am such a one , is there no way to escape this woe , or if there be , how may I escape it ?

Ans. 1. Get clear of the world ; the WO is upon the world , and so long as thou art not clear of the world , thou canst not be out of the reach of this WO , it will fall upon thee .

Secondly , Mourn for offences , when thou seest them arise : he that mourns for offences when they arise , shall not come under the WO of offences ; those that mourned for the abominations of Jerusalem , had a mark of deliverance set upon them in the day of its desolation ; those that mourn for offences when they arise , shall have a mark of deliverance set upon them , from the WOE of offences , when the same shall fall on the world .

Thirdly , Adjudge thy self for it , as if thou hadst done it ; say , Lord , such a one hath fallen , but behold , here 's the Traytor , here 's the Malefactor , for ought I know , my Drunkenness , my Scoffing , and Sabbath-breaking , may bee the cause , why such a one is left thus to fall , it may be to harden such a wretch as I am , &c.

Fourthly , Get , and maintain honourable thoughts of Gods ways , though the miscarriages of those that walk in them , may bee many and very foul ; the thing which proves the undoing of poor sinners is this , they throw the dung of Professors upon the ways of God , and by so doing , their hearts are every day set more off from Gods ways , and more hardned in their own ways of sin , and this draws the WO upon them ; wouldest thou escape this WO ? then maintains honourable thoughts of Gods ways .

Vse 2. Is it so , that there is a wo unto the world because of offences ? O then , let all the people of God take heed how they offend the world ; if respect to Gods glory , which is vaild by offences , if respect up weak Saints , which are shaken by offences , if respect to our own peace and communion with God , which is broke and lost by offences , work nothing upon our hearts . O let this work , we shall bring A WO upon the world ! undoe the world , harden and damn poor sinners in the world by offences . Let meer pitty to the eternal souls of poor men and women in die world , which are like to bee undone for ever , and to suffer an everlasting shipwrack upon this rock , make our hearts ake , our souls tremble , lest we should fall and offend them ; O that poor souls may not roar out hereafter ! O I am undone , undone for ever , through that offence that I received from such an one ! O my heart was hardned against the Word , and all means of grace whilst I lived , and I am now in Hell , and I dye , I dye for ever through that offence , which my heart took up through the walking of such a one !

Q. But you will say , what shall I doe , how shall I walk , that I may not fall and offend the world ?

Ans. 1. Be oft in blessing God , that hath kept thee from such falls unto this day .

2 Censure and judge thy self , when thou seest another fall ; say , Lord , I might have fallen , I have as justly deserved to bee left of thee to my self as ever any ; such a one is fallen , but Lord , why not I ? why was not I the man ? why was not I the woman ? how comes it that I stand , what hath kept me all this while ?

3 Deal gently and tenderly with thy Brothers wound ; doe not cruelly and mercilesly rake in it , lest God make a wound in thy sides , in thy conversation for others to rake in , Gal. 6.1 .

4 Hearken to the voyce of offended conscience ; an enlightned man ever first offends himself , If thy right hand offend thee , cut it off . Conscience is first offended , and if men did but hearken to the voyce of conscience when that is offended , and labour to nip the offending monster in the head , it would never grow to that height as to be seen of others , and to offend them .

5 Walk with fear and trembling ; be not high minded , but fear , is a needful word in this case , he that creeps on the ground gets no falls , but he that will soar in the air let him look to himself . You know what the Wise man saith , A haughty minde goes before a fall ; when Peter had ceast fear , and had most pride and carnal confidence , then was his fall .

6 Act faith much in the promises of perseverance ; as , I will put my fear in their hearts , that they shall not depart from me , Jerem: 32.40 . and renew the actings of faith in such promises , so oft as thou seest others fall .

7 Nourish no Dalilah in thy bosome ; Sampson played with his Dalilah in private a while , but at last his Dalilah brought him upon the open stage . So ,

8 Do not , while thou bearest thy self upon the grace of God , allow thy self in the practise of any known evil : God will bear with much in his Children , rather than he will shame them before the world , but hee will never bear with that , that I should make his Grace the Patron of my Sin , because he is free , and will pardon me , and never damn me ; therefore I should bee more ventrous to wound Christ , grieve his Spirit , dishonour his Name , shame his ways and people , than otherwise I durst be .

9 And lastly , Play not upon the borders of any sin ; The fly that plaies about the Candle ; is at last burnt in it ; the Childe that wil be ever playing upon the pit side , at last drops into it . It is a dangerous thing , and that man or woman is not far from some shameful fall , whose heart is come to that , that they will goe as near to sin as they can . The wise man knows , the further he keeps out of the Lions reach the safer he is , and none but children and fools will play with his paws .

Obj. But put case I have fallen , and offended the world , what shall I doe ? Is there now no hopes for me , no remedy for such a disease ?

Ans. Yes , all things are possible to him that beleeveth , though this sin be a mountain , faith will remove it . But wouldest thou know what to doe ?

First , Humble thy self before God for this thy sin ; labour to clear thy self before him , that so though wicked men in Hell should accuse thee hereafter , yet God may have cleared thee , before they accuse thee .

Secondly , Labour to make the fence strongest , where the gap has been broken ; if pride has cast thee down , begge above all things humility ; if earthly-mindedness , above all things heavenli-mindedness ; if extravagancy in words , above all things keep a watch .

Thirdly , Pray to God that others may bee kept : Thou hast been lavish of Gods honour , and it is now too late to remedy that , labour now to fetch God in honour , by endeavouring to prevent others from the like .

Fourthly , Take all well and thankfully , whatever shame , or loss God casts upon thee for it .

Fifthly , Let thy words , as well as thy deeds , be a warning to others .

Sixthly , Labour now by all ways , to doe all the good thou canst to poor sinners , thou hast done them a mischief , it is too late to help that , only thou art to mourn for it , and leave the issue with God ; labour to make it up , by doing others good .

Matth. 11.6 .

And blessed is he , whosoever shall not be offended in me .

THe words , naturally hold forth these two things to us :

1 That there is an aptness and proneness , even in good men to be offended . 2 That it is a blessed thing , for a man or woman to get over this evil .

Either of these will afford us many necessary Questions ; but I shall not strictly tye up my self to either : but I have fixed upon this Scripture , to speak somewhat to the subject of Offences more in general , as it is a case of Conscience .

OFFENCE is two-fold , either offence given , or offence taken ; Offence given , is , when by somewhat trans-acted , done ? or spoken , an occasion of stumbling , and being offended , is laid before others : An offence taken , is , when at the occasion of the offence , the other is offended .

Of either of these , there is an offence , good and bad .

1 There is a GOOD offence given , and a BAD offence given :

1 A GOOD offence given , is that offence which hath no evil in it , in respect of the Giver , though yet it proves an offence to some , and this is ,

1 When by instructing of the weak in things necessary to be known , I doe offend the superstitious ; Thus Christ offended the Pharisees , Matth. 15.10 , 11 , 12. Hear and understand ; not that which goeth into the mouth defileth the man , but that which cometh out of the mouth , this defileth a man . Then came his Disciples and said unto him , knowest thou that the Pharisees were offended after they heard this saying ?

2 When by maintaining of my Christian liberty against those who would infringe it , I doe offend the obstinate . Thus Paul , Gal. 2. the beginning .

3 When by the light of Christian Doctrine and conversation , I doe offend the world , by discovering and destroying their deeds of darkness : thus the Apostles when they went forth with the Gospel , did in all places offend .

4 VVhen by following of God in somewhat which I am really convinced is my duty , yet dark to another , I do offend that other . Thus Peter by going unto Cornelius's house .

2 A BAD offence given , is , when an offence hath evil in it in respect of the Giver , which is ▪

1 VVhen by compliance with some that are Superstitious , I do endanger the faith of such who are free from superstition , and not addicted to it . Thus Peter , Gal. 2. by compliance with superstitious Jews , endangered the faith of the Gentiles who were free from superstition . vers. 11. But when Peter was come to Antioch , I withstood him to the face , because he was to be blamed , vers. 12. For before that certain came from James , he did eat with the Gentiles ; but when they were come , hee withdrew and separated himself , fearing them which were of the Circumcision — vers. 14. But when I saw that they walked not uprightly , according to the truth of the Gospel , I said unto Peter before them all , If thou being a Jew , livest after the manner of Gentiles , and not as do the Jews , why compellest thou the Gentiles to live as do the Jews ?

If I must offend , let me ever offend the superstitious , rather then by offending , endanger those who are free .

2 VVhen by an unadvised using my Christian liberty , I do offend the weak that cannot bear it ; thus rather then Paul would offend , hee would eat no flesh , 1 Cor. 8.13 . If meat make my brother to offend , I will eat no flesh while the world standeth , least I make my brother to offend .

3 VVhen by extravagancy of words or actions , I do offend the world , and stumble them at the ways of God .

Offence taken , is likewise two-fold ; A GOOD offence taken or BAD ; a GOOD , is that , which though in respect of the thing it self it may be evil , yet hath no evil in it , but is good in respect of the Taker ; A BAD is that , which although the thing it self may bee good or evil , sometimes one , sometimes another , yet is ever bad and evil in respect of the Taker .

1 A GOOD offence taken , is ,

1 VVhen I am offended at that whereat God is offended , the faith or salvation of another endangered , meerly because God is offended . This is that anger without sin Paul speaks of , Ephes. 4.26 . thus Paul was offended at Peter , Galat. 2. vers. 11.12.14 . because hee did not only sin against God , but also endanger the faith and Salvation of weak Gentiles , by his Judaizing .

2 VVhen I am offended at the love of a good man , when his love towards mee is carnal , and tends to hinder mee in some work or design for God , which I have in hand . Thus Christ was offended at Peters love , Matth. 16. vers. 22 , 23. — Be it farre from thee , Lord — But hee turned , and said unto Peter , Get thee behind me Satan , thou art an offence unto me , for thou savourest not the things that be of God , &c.

2 A BAD offence taken , is ,

1 VVhen I am offended at the grace of God to others , because it casts some disgrace upon my self . Thus Jonah took offence at Gods grace to Nineveh , because he should bee called a false Prophet .

2 VVhen I am offended at the apparent works of God , because I am laid by , and not I , but others used in the doing of them . Thus the Scribes and Pharisees did take offence at Christ .

3 VVhen through a careless neglect , I take up that as an offence , which by industry and search of Scriptures , would be a strengthening to my faith . Thus because the Messiah was to bee of Bethlehem , and the house of David , the Jews were offended at Christ , because he was of Galilee , and the house of Joseph ( as they thought ) whereas by search in their Genealogy , they might , to their confirming , have found him of Bethlehem , and Davids house .

4 VVhen I am offended at the sin committed , because of the person that commits it .

5 VVhen I am offended at the wayes , and truthes of God , because of the miscarriages of some walking in those wayes , professing those truths .

Case 1. How farre am I to have respect to that offence which another doth , or will take ?

Answ. There is a double rise of offence taken .

1 Sometimes from weakness only , and that either of Knowledge , or Grace .

2 Sometimes from wilfulness only , or weakness and wilfulnes mixt .

In the first , I am to have some respect to anothers offence ; whether the rise bee from want of light , so Paul , in circumcising Titus had respect to the offence , that otherwise the Jews would take , through want of light ; or whether it riseth from weakness of grace , or from some violent , and apparent temptation upon him at present .

In the latter , I am to slight it , as though there were no such thing .

Q. How may we know when the rise of an offence is from wilfulness only , or from weakness and wilfulness together ?

Ans. 1. When there is such a proneness to take offence , as that very thing offends . This discovered the offence of the Scribes and Pharisees to be wilful , because it was so common with them to be offended at Christ , that Christ can do nothing , but they are offended at it ; one while they are offended , because hee cured a man on the Sabbath day , another while because he did eat with Publicans and Sinners , &c.

2 When small petty things offend , thus the wilful offended Pharisees are offended , one while because Christs Disciples plucked ears of Corn , another while , because when they went to meat , they did not wash their hands , &c.

3 When offence is taken even at that which is good .

4 When the very same thing that is well approved of in some , in others offends .

5 When there is a management of the offence in a crafty way , so as to draw the Party offended , into some snare ; by this Paul discerned their offence to be a wilful offence , Galath. 2. vers. 3 , 4. But neither Titus who was with me , being a Greek , was compelled to bee circumcised , and that because of false Brethren unawares brought in , who came in privily to spy out our liberty , which wee have in Christ Jesus , that they might bring us into bondage .

6 When men will put such an interpretation upon a thing , as may either beget or nourish an offence , when as yet they know how to put another interpretation upon that thing .

7 When men will take up whatsoever may offend them , upon easie trust .

8 When men lye at a catch , for somewhat which may offend them .

In cases of this nature , I am not to regard the offence of others , but as Christ saith , Matth. 15. v. 14. Let them alone , — So let them bee offended if they will .

Case 2. What is to bee done , when the Case is such , that I must offend on the one hand or the other ? or thus , when the Case is such that I stand between two parties contrary to each other , and must offend the one of them , whom am I in this Case to choose to offend ?

Answ. This Case is the very same case that was Pauls , Gal. 2. hee was cast betwixt two sorts of men , and observe the persons too , godly on both hands . The one were Jews who were scrupulous about Ceremonies , and particularly whether or no it were lawful to eat meat with the Gentiles : The other were beleeving Gentiles , who being through the preaching of Paul rightly grounded and settled in the faith of the Gospel , had no such scruples among them .

Of these two , hee must offend one , as the case lay thus . If with Peter , and the rest hee would not withdraw , hee must of necessity offend the scrupulous brethren come down from Judea : If on the other side hee did , then by this act hee plainly foresaw hee should endanger the faith of the Gentiles ; hereby causing them to think such Ceremonial observations were things necessary , and so indeed compell the Gentiles , i. e. by such an example ( as hee saith to Peter ) to live as did the Jews .

Now , What doth Paul in this case ?

Why notwithstanding the temptation was so great , that hee saw of necessity there was no avoyding of it , but that should hee now comply a little , the Jews would bee in a manner irreconcileably offended ; nay so much the more would they bee offended , and by so much the more must hee look to pass under high censures , by how much Peter the Pillar of the Church , hee complies and conforms ; yea Barnabas , Pauls companion , hee doth too , vers. 13. and all the rest ; So that Paul , if hee will not comply too , hee must differ from all , and run the censure of all .

But on the other side , Paul considers , that there were a company of poor Gentiles to whom hee had rightly preached the faith of Christ , from which doctrine they had received the peace and comfort of the Holy Ghost ; and hee considers further , that in case hee should now comply with these Jews to win them , hee should thereby shake the faith and comfort of the other ; these things considered , hee opposeth himself to this compliance , and publickly reproveth Peter himself , that Pillar of the Church , and the head of the Compliers , vers. 11 , 12 , 14.

And indeed , the example clearly proves this ; That a publick compliance , to the shaking , or endangering the faith or comfort of any , deserves a publick reproof .

Now from this instance of Paul , I give in my answer to the case propounded , thus . That when the case is such , that I must of necessity offend one party , I am to choose to offend them , bee they the strong , or be they the weake , whom I cannot please without an endangering of the faith and comfort of some others , in endeavouring to doe it .

Now , by endangering the faith and comfort of others ; I mean thus , When others are settled and confirmed in such principles , whether they bee in things of Doctrine or Discipline , as I am perswaded are the truths of Christ , and such truths too , as are of use and benefit to the people of God , by which they have been inabled to walk more closely with God , been more strengthned to resist temptation , and corruption , been made more useful to the edifying of one another , have had their communion with God increased , &c.

When by a compliance with any other , to win them , I shall shake these in their principles , I am then guilty or endangering the faith and comfort of others ; And when the case is such , I am bound , and it is a necessary duty to offend , yea though it bee all the world , rather than in the least , to endanger the faith and comfort of any one soul .

This case I have opened , clearly shews , that the weak brother is not alwayes to bee pleased , and the strong offended ; for as it is clear from Paul , those who made such scruples , were alwayes the weake , yet here , rather than Paul will endanger the faith of the strong , hee will choose to offend the weake .

FINIS .