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T LLVSTRISSIMO, NOBILISSIMOQVE V LR O,

Robuto COMITI Waryvicenci,

IOHANMIS Pll JTOMI S. T. D. ET

COLLEGII I m m a * v b l i s Q^MAGISTRI (CVIVS TVTELifc,

DVM IN VIVIS ESSET,PRIMOGENITVM SVVM,

INDISCIPLINAM, ET LITEMS EXPOLIENDVM,

TRADIDIT)

POSTHVMORVM TRACTATVVM PARTEM,

DE NATVRA FIDEI, EIVSQVE EFFICACIA,

DEQyE AMORE, ET OPERIBVS BONIS,

DEVOTISSIMI, TAM AVTHOiUS, DVM VIVERET,

QVAM IPSORVM Qyi SVPERSVNT, OBSEQ.VII

TESTIMONIVM

M. D. D. D.

Richaxdvs Sin, Iohaknes Davenport.

f *

To

WSJ5KH

To the Chriftfan Reader.

Cliriftia«'*e«icr,

Innumerable are thefleights of Satan , to hinder a (hrtftian in his courfe towards Hea-yen, by exciting the corruption of his own heart to di(turbe him, when he is about to doe any good* or by difcouraging him with inward terrours y when he wouldfolace himfelfe with heavenly comfortsy or by diflieartening him under the feares offufferings ', when hee (heuld be refolute in a good caufe. A type thereof were the [fracHrcs, whofefernjitude was redoubled, when they turned themfefoes to forfafa y£gypc: Wherefore we ha<ve much neede ofthri-ftianfortitude, according to that direSiion^Wsttch ye,iland fafUquityour fclves like memefpeci-*l!y (ince Satan y like a Serpentine Crocodile purfu* ed,ts by refiftance put to flight.

(But, a* in Tt>arres y (which the Philiftines knew ^eU in putting their hope i/iGoliah) the chiefe ftrength of the Souldiers lyetb in their Qaptaine, f infytrituall conflicts, all a Chrifiians ftrength is in Chrtft, and from bimJFor,before our con^verfton^we

5 3 were

To the Christian Reader.

>Thcfj,8

0upe§S

X*

were of no ftrength: Jtnce our confer/ion,wc are not fufScient of our felves to think a good thought. And, to worke out from the Saints aft felfe-confidence, God, by their falls teacheth them y To rejoyce in the Lord Icfus, and to have no confidence in the flefti.

Whatfoe<ver Chrijl hath for us is male ours by Ymh^hichis the hand of the foule enriching it by receivingChri(l,whoi$ thetreafare hid in the field, and with himjhofe unfearchable riches of grace, which are repealed and offered in the Gof pell: Tea it is part ofour jjtirituall armour. That which was fabuloufly Jfeoken of the race ofGyants, is truly faid of a Chrijlian, heeis borne with hh armour upon him $ asfoone as hee is regenerate bee is armed. Jts called fa Breaft?plate, becatfe it pre-fernjes the heart,a long Jargc ftiield, (as the word (ignifieth) which is ujefull to defend the whole man from all forts of a/faults : Which part offpirituall armor\andhowitis to be managedjs declared m the former part of the enfuing Treatifejn ten Sermons.

IStpw, 04 all ri vers returne into the fta^ whence they came,fothebeleeving foule ', havingreceived all from Clmjl y returneth all to Qhrtft For thm the be. \UeVer reafonetk Was Gods undeJerVed^unexpeHed loVefucb to mejhat he feared not hisonely begotten

Sonne .

r*

To the Chriftian Reader.

Sonne,but ^a\r him to die fr mee? Its butXcJuafl that J jlould live to him, die for hirn^ bring in my ftren?t ! \ time, gifts, liberty, all that J knit?, all that J am, in his /erV/ce y to his glory. That ajfe* Slion.whence thefe rejolutions ari/ejs called Love, which fo inclineth the foule, that it moVeth in a dire fl line towards that obieH, therein it expefieth contentment.The Joule is mi/erably deluded in pur-fuing the winde, and in taking ayme at a flying fotole , while ft it feekes happineffe in an) creature : which appeares in the reftlefneffe of thofe irregular agitations, and endleffe motions of the mindes of ambitious , ^voluptuous and covetous perfms, whofe frame offpirit is like the lo^er part of the elementary region, the feate of windes, tern, pefts and earthquakes, full of unquietneffe • while ft thebelee^ers foule, like that part towards heaven, which is alwayes peaceable andftitt, enioyeth true rejl and toy. And indeed theperfeHion of ourfpirits cannot be but in union with the chiefe of Jpirits y Tbhich communic4teth hisgoodneffe to the creature according to its capacity.!his affettion ofLo\e,asit refletteth upon thriftJbeing a fruit and effe&ofkis loVe to us apprehended by faith, is thejubieft of the fecond part of the following Treatife in j .Sermons, Tbeiudicioui Authourout of * piercing infig^t

tnt9

To the Chriftian Reader.

into the methods of the Tempter, knowing upon v *>hat rockes the faith of many fuffers fhipwracke* that neither the weak Chriftian might lofe the comfort of his faith, through want of evidences, nor the prefumptuous refl upon a fancy inflead offaith>nor the adverfaries be emboldened to caft upon us> by reafon of this doSirine of purification by faith one* ly y their wonted nicknames of Soli-fidians, and Nulli'fidians- throughout the Ifhole Treatife,and more efpecially in the laji Sermon, he difcourfeth of good WorkcSj as they arife from faith and love. This is the fumme of the faithfull and fruit full labours of this <I{e<verend\learnedandgodly Mmifier of the Gojpett, who while fi he lived Vat an example of the life of faith and Iwe, and of good workes, to fo many as were acquainted with his squall and e<ven walking in the wayes of God, in the fever all turnings and occafions of his life. (But it will be too much iniury to the godly Reader to be detained longer in the porch. Wee now difmiffe tliee to the ream ding of this profitable worke, befeching God to in* ere *Je faith, and to perfeft love in thy heart, that thou maifl befruitfull in good Workes.

Thine in our Lord IcfusChrift^ Richard Sibs, Iohn Davenport.

Of Faith.

OF FAITH

The firtt Sermon.

Rom. I. 17. For by it the righttoufnefleefGodU renealedfrom Fait A to Faith : As it u written ', The i#ftJhall the by Faith.

3^£*£%Nthe words I haue read vntoyou, Paul tels them that he is not aftiamed of the Gofpell of C hrist. For it was a ftiame to him, partly, becaufe the very fubftance of the Gofpell was then perfecution 5 and partly, becaufe he was plaine in fpeech j hee came not with excellency of words, or mans wifedome 3 and therefore you may obferue what adoe he had to defend himfelfe in his FAlM Epiftks 1

n

Of Faith.

Epiftles to the Corinthians^ a wile peopie,who partly hated, and partly defpifed his manner of deliuery: but, faith hee, I am not ajhamtd of it, for it is the power of God tofalttation: it is that which, being receiued, will bring men to heancn y being reje&ed, will fhut men vp in Hell • and therefore it is of no (mail moment. He giues a reafon in thefe words,why it is the power of Gop to faluation: For, faith he, by ittherigbteot*fne(feofGod is rexelcd. That is, the righteoufnefle which is of GoD,which only God accepts, and by which alone men can be faued, is reuealed by the Gufpell, and no other way.

But to what purpofe is this reuealed, if I know not how to come by it ? Many things are reuealed, but how (hall I know that they are mine ? Therefore he addes, it is the power ofGodtofatnatioftt to euery one that heheues. As it is reuealed by the Gofpell, fo fomething is to be done on our part y as God manifefts it, expofesit,andlayesitopen, fo you muft re-ceiueitby faith.

I 3 but I haue not fo flrong a faith, I cannot beleeue as I would, and as I ftiould. Sayes he, Faith hath degrees, it it reuealed from faith to faith. That is, one receiues it in one degree, and the fame afterward receiues it in a greater degree, and fo forward. All are alike iuftifi-cd, btit there is difference in Faith, fome is ftron?,<:,fome is weaker, which lwill afterward fhew at large.

The

,L_-.

Of Faith.

Thfcpoint to be gathered out ofthcic words is this ;

That Right cckfnejfe by which alone we can £<o \Canednwin the time $' 'v o/^d?, u reuealed \and offered t$ all that m..

i :ttt.

When you heare this, it may be, at the very reading.you may not haue fuch a conceit of thethiug as you fhoukl haue ; but it is not a matter of light moment, but an exceeding greatthing tofcetherighteoufnefleofG o d reuealed. It is the great, glorious myfterie of the Gofpcll, which the Angels defire to pry into,which made Paul in his Miniftery fo glorious, which fwallowed vp his thoughts, that he could not tell how to exprefle it: that now in this laft Age, cbrift hath reuealed through vsthe vnfcarchable Riches of his Grace, that is b Riches which I know not how to exprefle. Therefore hee prayes that God would open their eyes, that they might comprehend with all the Saints, the height, and length, and breadth of that Redemption, which Chrift hath wrought for them. It is pad a full com-prehenfion, yet he prayes that they may comprehend it in fuch a meafure as is poffible, though there is a height, and breadth, and depth therein, which could not be meafured. And this is it that is reuealed to the foules of men, the fcaping of Hell and death, this free acceffe to the Throne of Grace, which none A 2 before

•Z)*#,

Of Fnithi

Eph.i.i$..

^ before had 5 this liberty to be made fonnes of GoD,andheyres ofheauen, yea, Kings and Priefts to God, and making good of all pro-mifes, and the entaylirig of them to our posterity, and making them Yea and Amen. All this, I fay, is now reueaied, which before was not, . • «

i 2. Itis (aid to bee reueaied, (markethat) partly, becaufe this of all.other things was ne-uer written in the hearts of uicii. The Morall Law was written therein, but they had not the leaft inckling, theleaftcreuice of light to fee this • partly, becaufe it is now opened in a larger meafure then it was heretofore, in the times of the Prophets: the doore was a little open before, but now it is wide open, and nothing is hid from the foules of men,that is ne-cefTaryforthem to know.

Againe, it is reueaied not onely in regard of the Preachers that make it knowne, but likewife in regard of them that heare it: for there is a greater meafure of the Spirit of Re-uelation difpenfed vnder the Gofpell. Therefore, Eph, 1.180 the Apoftle prayes thatr^c eyes of their vnderJiEndingmight be opened^ that they might how what is the hope of their Callings and the rhfxs of his glorious inheritance in th<us Saints, For what is it to haue a light (Timing, if their eyes befhut to whom it fhines ? So the thing miealed is the RighteoufnefTe of God. And laftly, it fs that RighteoufnefTe, jby which alone men can be failed* . \

This

Of Faith.

mwm i '* ■»

o Dy or,

This is the maine point, which that you mayvnderftand, I will open, by anfwering thefe 6. Queftions.

i. How this righteoufnefle of which is accepted of God, faucs,

2. How it is offered to vs.

3. Towhomit is offered.

4. Vpon what qualifications.

5. How it is made ours.

And laltly, What is required of vs, when we haue it.Thefe hang one on another,but for memory fake I haue thus diftinguifhed them.

Firft: How doth it faue ? I anfwer: 1. This righteoufnes faues after the fame manner that the vnrighteoufneiTe of Adam did condemne: let vs fct thefe two together, and the thing will be plaine.

Firft, as <^Addm was one man, yet the common roote of all mankinde, of whom all that are guilty of death,and fhall be damned,muft be borne : fo C h r i s t, the fecond ^Adam^ ftands as a publike perfon, and the Root of all that fhall be ingrafted into,and borne of him.

Secondly, as i^dtms firft vnrighteonfnes, the firft finne he committed, is communicated to men, and made theirs by imputation • and not fo onely, but by inherencie alfo 3 (for it hath bred in them originall finne:) After the fame manner, and by the fame equity, the righteoufneflTe- that ChriH wrought, is made ours by imputation, and this impntatiue righ-teoufnefle of Cbriji worketh a righteoufncfTc _^^ [A 3] which

6. Queftians about this righteoufnes.

I. Qneft. How it faucth.

Of Faith,

ftoin.J.i*.

x Cor, 15. 45.

An fa< t t aCor.5.11.

which qualifies the perfon, and is inherent in vs. Laftly,as after this vnrignteoufnes cooks death, which rules and raignes in vs,bringing eucry thing into fubje&ion, fo that ail the comforts men poflelTe arc ouercome in fome degree,while we Hue here $ (all ikkncrfles,and troubles, and crofTes, being as fo many skir-mifhes which Death hath with vs, b'efore the maine Battell comes: ) So in C h r i s t life raignes ouer all, and brings all into fiibje&ion tohim: that is, it brings all the troubles man fuftaineth, all the enemies he hath, yea death and finne into fubje&ion, by degrees in this life,and after death perfe&ly. There is acorn-parifonmadeinitew. 5. 14. which you fliall finde more fully to exprefle, and more largely to fct this out then I haue done. The firit A-dam was a figure of him that was to come,and 1 Of. 15-45. Ch r 1 s t is called the fcconi ^ddam • now you doe fee the miferable fruit ofo^^j^/fall, you fee by lamentable experience, what originall linne is, and how much it hath corrupted vs ; why then fhould you thinke it a ftrange thing, that the righteouf-neflc of C h r 1 s t fhould be imputed? A-. gaine, Death, you fee, raignes ouer all bj one, Why then will not you bclceue that life ihall reigne ouer all men, that is, bring e-uery enemy of ours into fubje&ion by the o-ther ? For the righteoufnefle of one fanes, as the vnrighteoufceffe of the other condemnes. Another expreffion I finde in zC$r. 5. .1.

As

Of Faith.

| o*j Christ w.ts tntdejinnc fervs, who k*av Ino/inne, fo 4ft tvc mud* theri^htcoufneffz of God 1 in him* That is, though Christ was a man jwithout finne in himlclfe, yet our finne was [imputed to him, and hcc was by God reckoned as a finner-, and then he kils him, putting our curfc vpon him: fo to vs that are free from righteoufnefTe, C h r i s t is made righteoufnefTe, fo that God lookes on vs as if wee had performed perfect nghtcoufheflc, and when that is done, he faues vs. And fb much for the firft Queftion.

But now when we hcarc that this righteoufnefTe faues, the Queftion is, How fhall wee come by it > In that it faues, it is good and comfortable, but it may faue fomc men, and yet I hauc no fharc nor part in Valuation >

I anfwer, It is freely giuen to vs, euen as Fathers giue Lands and Inheritances to their children, and as Kings giue Pardons and Ti ties, and Honours, and Riches, out of their elemencie, becaufethey will, tofhew their I magnificence, and goodnefTc to their Sub } Is • So doth God giue this righteoufncflc. As you (hall findeitexpreflcd, Efay g. 6. To vsdChiUtu borne, tf'Sd Sonne u gtucn : a place worth your marking and oblcruation. And lobn 3.16. GO Dfo iouedthe WarId\ that hegdue hu or.ely be*men Sonne\ &c. And Rom, $*\-j. it is called the Gift of Ri%bteonfnefcs. Thatis, a thing which GOD freely, (imply, voluntarily, and oncly becaufc hee will, [A 4] beftowes

How we fiijJI come by it.

A n f>

Eky $, $ m

Ioh.$.i£. Rom.j.17.

Of Faith.

Reafons why it is by gift.

Roip.4. $♦

beftowes on rpen, not looking on any worthi-neffe inthem" ef the fame: (as we fay, nothing is fo free as gift.) The palfage is this: For, if through the tffence 0}'out , Death raigvcdin at/, much more they which receiut abundance of grace, and the gift ofrighteeufms^hal resign in life by one ltfruChrift. Sothat GoDgiues it freely out of his meereloue, without any other motiue or end, but to fhew his magnificence, and to make manifeft in the Ages to come, the vn-fearchablc riches of C h r i s t, the great and exceeding glorious riches that he hath proui-ded for them that Iouc him.

But what is the reafon that God will hauc it communicated to the fonnes of men no other way but by gift ? You fhall fee it, Rom. 4. 5. that it is for thcfe caufcs :

Firft, 7hat no man might boajf in himfdfe % but that he that reioyceth may reioyce in the Lord* If any other bargaine or manner of conuey-ance had beene made, wee fhould hauc had fomething to boaft of, but comming meerely fromG^asagift,wehauecaufe to glory in G<^,and nothing elfe. Againe, it is a gift,that men may learne to depend vpon G o d for it: God will haue no man challenge it as due; for itisameereGrace. Laftly, itisagift, that it may be fore to ail the feeds. If there had been anything required at our hands,This doe,ful-fill this Law, and you fhall haue this righte-oufnefle, it had not beene fure, nay none had beene faued : for by the Law is tranfgrefilon

and

Of Faitb,

and wrath, but being by gift, it is finrie and fiirc to all the iced: tor when a thing is freely giucn, and nothing cxpe&ed, but taking it, and thankfgiuing for it,what is more fure ? Bur, when yon hearc this rightcoufneffeis

3. Queft,

giucn.

tsfrtf.

giucn, the next Que ft ion will be. To whom is ' lo ***»»« » it giucn? If it be oncly giucn to fomc, what comfort is this to me >

But (which is the ground of all comfort) it is giucn to euery man, there is not a man excepted 3 for which we hauc the fure Word of God, which will not faile. When you haue the Charter of aKifig well confirmed,yourec-kon it of great moment.What is it then 5 when you haue the Charter of God himfelfepwhich you fnall euidently fee in thefe two places, Mark. vlt. 15. Goe and'preach the Gef]?ell to euery Mark. 1 6. 1 j. creature vndtr Hetnen: What is that ? Go and tell euery man without exception, that there is good newes for him, cknfi is dead for him, and if he will take him, and accept of his righ-teoufnc(Tc,he fhall haue it-, reftraine it not,but go and tfcl euery man vndei heauen.The other Text is Ke.i.vlt.Whofozuer will Jet him come^and Rcu.21.17. take ofthe waters of life freely. There is a qui-cunqne vuit y whofocuer will come, (none ex-ccptedjmay haue lifc,and it fhall cofc him nothing. Many other places of Scripture there be, to proue the generality of the offer: and hauing a fure Word for :r, confider it.

But a c it be obje&ed. It r> giucn only to the ofoV#, |Elc<St a and therefore not to euery man,

Of Faith.

Anf.l.

vfnfaa*

I anfwer, when we haue a fare word that it is giuen to euery manvndcr Heauen, without any reftraint at all, why (hould any except himfclfe ? Indeed when Cbrift was offered, freely to euery man, and one reccined him, another reieited him, then theMyftery of E-le&ion and reprobation was rcueaied^the rea-fon why fome recciucd him being, becaufe God gaue them a heart, which to the reft hce ganenot; but, in point of offering of Cbrifi, we muft be general without hauing refpeit to Ele&ton. For othcrwife the Ele& of Christ fhouldhaue no ground for their faith, none knowing he is ele&cd vntill he hath beleeued and repented.

But Chrifls righteoufnefTe being offered to men in ftatc of vnregeneration, How fhall I know it belongs to me? There is no other ground but this Syllogifme.This righteoufnes belongs to euery man that belceues: but I be-leeue, therefore it belongs to me. Therefore, though it be appiyedoncly to the bcleeucrs, yet it muft be offered to euery man. *

Againe, we are bound to belceue that the thing is true, before we can belecue our fliare in it; we doe not therefore make it true becaufe wc belecue 3 butourbcleeuing prefup-pofeth the objed of our Faith, which is this^ that Christ is giuen: now the very beleeuing doth not caufc cbnft to be giuen; but he is giuen, and therefore wc belecue. In all anions the objeft is in order of nature before the

action

OfFaitb.

ii

a&ion it fclfc • my belicfe makes not a thing true, but itis true in it felfe, and therefore I bclecuc it. It being true that C h r i $ r is offered to all men, therefore I beleeuc that I am reconciled and adopted, and that my iinncs arcforgiuen.

Againe, if he fhould not be offered to cue- Anf. 3. ry man,wc could not fay to euery man,if thou doft beleeuc thou fhalt be faned j but this we may fay to all, euen to itidaijfi thou belecueft, lud<$S) thou fhalt be faued.

Againe, ifit were not offered to all, then ^4» wicked men fhould bee excluded as much as the Deuils •, but drift tooke their nature on him, therfore it is poffible for them,tf they beleeue,tobelaned.

But how differs this from the do&rine of the Aduerfaries 3 for they alfo fay that Cbrift is offered equally to all :

I anfwcr,In 2 rcfpe&s: (not to run through An[. all; The firlt is this, We fay,Though Christ be offered, and freely giuento all,yet God intends him onely to the Elect. They lay, His intention is the fame to aI! 3 to///^ as to Peter. \ Theotheris, Thcyaffirmc,that as Christ is offered to all men, foaiimen haue fuiiicient grace to receiue him,there is an ability by that afwellasa freedome, and vniuerfality hi the 1 offer. This we altogether deny.Though Chrtft ' begiuen to all,yet the gift of faith is .i fruit of] Elc&ion. Cod giucs faith and repentance, a;: J ability to receiue him, where lice pleaft

The

n

OfFaith.

Vponwhat

qualifications

itisgiuen.

The gate is open to all,we lliut out none j but none will come in, buc thofe whom God ina-bles. A Pardon may be offered to all,and yet none accept it,but thofe whole mindes God hath inclined. Therefore that he is offered to all it is without queftion. They that queftion it, doe it becaufe they doe not vnderftand the Doctrine of our Diuines • for we propound it no otherwile in fubftance then they doe, only we differ in the method: but it will be your wifdome to looke to that which will be of vfe, andyeeld comfort when you come to, dye. As this you may build on,The Gofpel is preached to euery creature vnder heauen,& therefore I hane my fhare in it. If a Pardon be of-fcred to fome,whofe names alone are inferted thercin,you cannot fay on any good ground,I I am pardoned: but when thePardon is gene-rail, and offered to all, then I can beleeue the Pardon belongs to me. Were it onely to the Ele&,whofe names are written in the pardon, we fhould fir ft enquire whether we be elect or no,but that's not the method. Build you on the fure promife, they that are pardoned,(hall take hold of it, they that take not hold of it, fhall be excluded.

The next thing a man will defire to know, is this. What qualifications are expe&ed ? Doth not God require to finde fomething in vs,ifhegiueitvs?

I anfwer, that k is offered to all, and no qualification at all is required as pr<eexiftcnt

to

Of Faith.

n

to be found in vs, but any may come and take it. God requires no qualification as concerning our finnes 5 he faith not,you fhall be pardoned, foyour finnes be of fuch a number, or of fuch a nature, but though they be neucr fo many, though of ncucr fo extraordinary a nature, though they may be aggrauatcd with all thecircumitancesthatcanbc, yet there is no exception at all of you, the pardon runncs in generall termes, This is the Ltmlre of Cod that taketh away the finnes oft he world. And fee ing it is in generall termes, why will you interline and rcftrairtc it ? You fee it runnes in generall, and fo you may take it 0

And as it is propounded generally, fo is it

generally executed: i Cor. 6.V you fhall jiCor.*.*.

findc, the greateft finnes that can bee named

are there pardoned: Be not decerned\ you know

1 how no fornicator^ nor adulterer, nor vncleane^j

I per[on ; e^c.(ball enter into the Kingdome of God,

i and fuch werefome of yon: hut now you are iujii-

\ fied^nowyou are fancltfifd) nsvyou are wa(kid.

j Though they bad committed the greateft

finnes, you fee, it is generally executed,with-

out exception.

But there is another fort of qualification. Istheienot fomething f$ft to bee done ? I know, that though I hauc committed all the finnes of the world, yet they fhall not prejudice my pardon • but I muft doe fomething to qualifie mee for it. No, not any thing as antecedareous and precedent to the pardon ^

H

Obiett.

Anf.l>

ls4fif.2i

Simile.

5. QHcfl.

Of Faith.

it is oncly required of thee co come with the hand of faith, andreceine it in the middeft of all thy vnworthinefle, whatfocuer it be, lay ho!d on the pardon, and embrace it, and it (hall be thine.

But you will obje£b, then to what end is the Dodhine of humiliation? to what end is the Law preached to be a Schoolmafter, if no qualification be required ?

I anfwer, humiliation is not required as a qualification-for noteares of ours can giue fatisfa&ion. And againe, it hath beene found in a Reprobate • For ludat had it. Neither is it any part of fan&ification. But how is it requiredrthen ? As that without which we will not come to Christ. As for example. If wee fay to a man. The Phyfician is ready to heale you 3 before you will be healed, you muft haue a fence of your your fickneffe: this fence is not required by the Phyfician: (for the Phyfician is ready to heale him) but if hee be not ficke, and haue a fenfe of it, he will not come to the Phyfician. If at a generall Dole it be proclaimed,^ all come hither that be hungry,a man is not excluded if hee be not hungry, but elfe he will not come: tfcerefote we preach, that none receine the Gofpell but the poore,thofe that be humble, and touched with fence of fin and wrath; and we preach fo, becaufe indeed no man will come without it.

In the next place, the Queftion will bee,

How

OfFaith.

15

How this righceoufneflc of Christ

is made or % V\ hat is to be done of him to whom

ours,

it belongs.

To this I anfvver- though no precedent qualification be required, yet this muft be taken, a man muft not reflect on himfelfc, and con-fidcr, Am I worthy of it ? but he muft take it as a Plaftcr, which if it be not applyed,will not heale • or as meate, which if it be not ea-tcn,doth not nouri("h. As the Husband wooes his Spoufe, and fayes thus, I require nothing at thy hands, no condition at all,I doe not examine whether thou art wealthy, or no • whether thou be faire, ornO} whether thou bee out of debt, or well conditioned, it is no matter what thou art, I require thee fimply to take me for thy Husband. After this manner comes Chrift to vs 5 we muft not fay. Am I worthy to make a Spoufe for Chrift } Ami fit to receiue fo great mercies ? Thou art only to take him. When we exclude all conditions, wee exclude fuch a frame and habit of minde, which we thinke is neccfTarily required to make vs worthy to take him. As if a Phyfician come and otter thee a Medicine, by which thuu mailt be heal'd, and fay, I require nothing a: your hands, onely to drinke it, tor elfe it will doe you no good: SoGod offers the righteoufnefle of cbnfl^ which is that that heales the foules of men -, God lookesfor nothing at your hands 3 it masters not v your pcrfon is, onel) vol; ttluft take it. So you

i ii ill

Anf.

Simile,

Simile,

\6

Of Faith.

Efay J?.1.

What this taking is. -

Anf.

Faith,what.

ObitS*

jfafw*

I fhail finde himfelfe expreffing it, Efay 5.5. 1. ! where he compares this to the offer of -Wine I and Miike: Come bay Wint and CMilke without ' mom-*'* Let him that is athirftcome," andhee that hath no moneys As if he had faid, it is freely offered, you are onely to take it.

But, when you hcare you muft take it,, the Queftion will be, What this taking is*

1 anfwer. This taking is nothing elfe but that which we call-FauAi. and therefore that we may not erre in the maine, I will declare what Faith is,'And it is nothing clfe but this, when thefe two things concurre, that God the Father will giuc his Sonne, and freely offers righteoufnefle,andwe receiue this rghteou£ ne(Te,taking chriftiox our Husband, our King and Lord. ; Bur, you will fay, FaiA is more: for Fides eftaftiuintellcStusy It is an a<5t of the vnder-ftanding,a(Ienting to Truths for the Authority of the Speaker • therefore the mind and will rauft concurre to make vp this Fairh.

For the better vnderftanding of it, marke this word, the rightee»fntfc ofGod u reiiealed . wherein is likewifeimplyed, (though it bee not expreffed) that it is offered: for to what ptirpofe,or what comfort is it to fee that there is fucft a righteoufnefle, if it be nothing to vs ? but it is fo reuealed, that it is alfo offered. Now being both reuealed, and offered, you muff finde fomething in men anfwerable to both thefc: to the reuelation of it the vnderftanding

Of Faith.

17

afTcnting to it as a Truth, that C h r i s t is come in the flefti, and offered to all men.

Againc, to anfwcr to the matter of the offer, there isalfoaii a& of the will, whereby it comes in, and takes or cmbraccth this righte-oufhefle. Boththefe, iTim.i. 15. arc put together, This is 4 faithfullfajin^ d»d worthy to he rcctitttdjhdt Iefa Chrifi came into the world to (aueftnnersm Itisrrue, faith the vnderftan-«Iing, and therefore beleeues it 3 but it is worthy to be receiued, faith the will 3 therefore that comes in, takes and accepts it. As in matter of marriage, If one come and tell a Woman, there is Rich a mai> in the world that is willing to beftow himfelfe on you, if you will take him, andaccept him for your husband: Now ( marke what r is that makes vp the marriage on her part: ) firfl: (Tie muft beleeue that there is fuch a man, and that that man is willing to haue her, that this meflage is true, that it is brought from the man himfelfe, and that it is nothing elfe but a true declaration of the mans minde. This is an ad of her minde or vnderftanding: But will you take him, and accept of him for your Husband ? now comes the will, and the concurrence of thefe two makes vp the match. So wee come and tell you, There is fuch a one, the CMefoah, that is willing to beftow himfelfe on you • If you beleeue that we deliuerthe meflage from chr/fi y and doe confcquently embrace and take him, now are you iuftified, this is the very tranfla-[BJ tion

xTimx.xc.

SimiUi

.8 j

Of Faith.

Three things muft concurre in receiuing Chrifo

tioa of you from diath to life, at this very infant you are deliucred from Satan, poflefTed ota Kingdome, and faluation is come to your honfe.

Now becaufe this taking of C h r i $ t is the maine point which makes Christ ours, and the want whereof is the caufc that euery man is condemned, (it comming neereft to life and death) that you may know what it is, we muft tell you that this is required therein:

Firft,theremuft not be Errerptrf***fxiout of the perfon.

Secondly you muft vnderftand aright what this taking is.

Thirdly, there muft be a compleat deliberate will, which muft concurre to this a&ion oftaking.

Thefe three being declared, we fliall not eafily be deceiued in it.

Firft, when you heaje of this righteoufhes of C h r i s t, and of its being made ours,you you muft Irnow, that firft Christ himielfeis made ours,and then his righteoufnefle,as firft you muft haue the Husband, and then thebc-nefits that come by him. I fay, take heede that there be not an errour of the perfon, that you miftake him not. And this excludes all ignorant men, that take not Ckrifl in<*.:ed,but onely in their ownc fancie. Therefore when you come to make this marriage, you muft know that Christis moft holy, that he is ialfo luch a one as will bring perfecution with I him.

Of Faith.

19

hnu, as Uycs ot himiclfe, that he knowes not where to lay his head, fuch a one as for whofe fakeyou muft part wkheuery thing 5 fuch a one as is hated in the World, and for whofe fake you muft be hated: lome would haue the man, but they know not the man, and fo many thoufands are deceiued, that are willing to take Christ, but they know ipt what they take, they vndcrftand not CkriB aright, there is an err our of the perfoa, and fo a mifle of the match, and confequently of Juftification : for, fo as to make him their Lordjfoastobcfubieft to him, they take him not, they do not coafider that he requires fuch and fuch things at their hands.

Secondly, Iftherebc no miftake oftheper-fon, yet what is this taking ? In marriage, there is a certaine forme to be obfcrued, and if that forme be mift of, there is a mifTc of the match. This taking therefore is nothing but this, So to take him, as to be diuorced from all other Loners; fo to ferue him, as you feme no other Mafter» fo to bee fubjed to him, thatyoube fubjeft to nothing in the World befides. This is properly to take Christj and this excludes the greateft part of men, they being ready to take Cbrift^ but then they will loue the World too: but God tels them, that if they lone the World, the lone of the Father nor the Sonne is not in them. You muft haue your afteftions weaned from euery kinde of vanity. Goe thorow • ' [Bi] the

16k. $.44*

Of Faith.

) the whole Vniuerfe, looke on all the things

I that are , Riches, and Pkalures, and Ho-

' nours, Wife, and Children, if your heart

be not weaned from euery of them, you take

him not as a Husband.

Againe, others will ferue Christ and their riches too, their credit too, their ownc praifc with men too. but Christ teis them no man can ferue both • you muft ferue him alone, and be obedient to none but him; if you doe fo, you take him- for your Lord in-deede. So many will be lubjedl to him as a King, but they'will bee fubjeft to their lufts too- if their lufts command them, they cannot deny them, fome they will referue; and, you know, how many this excludes. Therefore you fhall find that no man can take Cbrijt and his wealth; you know, the young man was fhut out, becaufe he would not let goe his pofifeffions, which he muft part with, or elfe haue none of him. So, lob.y.^ If jot* reaitttikefraiferfmen^ kowc&npu beleeut^? f That is, if you be not weaned and diuorced-from all, you cannot beleeue. Though you be the off-icowring of men, though you bee mocked and icorned, it matters not- but if you feek^ the praife of men, you cannot beleeue.

Where, by the way, you may marke fome-thing,and adde it to that I faid before. What is the reafon that the feeking praife of men

iliould hinder from bclceuing ? Certainely,

Of Faith.

21

it taich were ouciyan net oi the vnderitan-ding, aifcnting to the truth for the Authority ot its Speaker, it would bee no hindrance or impediment to the aft of the mind, inbe-leeuingthatfucha thing is true^ fo that it mtifl: needs haue reference to the will. Therefore, faith Christ, While you feckc the praife of men,how can you bcleeue ? That is, take me for your God and Lord whom you willfcruealtogether? So that totakc Christ with a iuftifying faith, is nothing elfe but to rcceiuchim, as it is exprefTed in many other places of Scripture: /oh. i. u. Hee caw^j vnto his owne, *nd bis oryne recetued him not • but to 4$ m4»y as received bint, kegaue fewer to become the founts of God^euen to them that beleeue enhiiName. And fo it is not Cas the Papifts fay) a meere aft of the vnderitanding, but a taking of him for your God, your Sauiour, to whom alone you will bee fiibjeft, and giue your felfe.

Laft of al! ; When thefe two are done and effected, fotliatrhereisno crrour either in the perfon or in the forme, there is yet one thing more remaines bchinde, and that is, to take and accept him with a comp!eate,a deliberate, and true will. For, eucn as in other matches, put the cafe the perfon bee known*, and the forme duely obferued, yet ifthcredoesnotconcurreacompleat will, it is not properly a match : and therefore thofe matches are vnlawfall, which are made be-1

Ioh.i.nii».'

[B3]

Of Faith.

Three things requi ed in the will in taking Chrjft.

2o

fore yeeres ofdifcretion, when a man hath not the vfe of his will,or when a man is in a phren-' zie, becaufe there is then no compleat or deliberate will; fo in this fpirituall Match, you fhall fee how many the want of fuch a will excludes.

Firft,1 fay it muft be compleat, which excludes all wifhers and woulders, that prize C h r i s t a little, that could bee content to haue Christ, but it is rather an inclination then a compleat will,that are in an.^Eqmli-bno^ that would haue Chris T,but not yet; that would Hue a little longer at eafe,and haue a little more wealth, but are not come to a re-folute peremptory will, that haue onely a weake inclination, which is not enough: for in a match, the will muft be compleate, and it's needfull it fhould befo, it being a thing that muft continue all a mans life.

Againe, it muft be a deliberate will; and this excludes all thofe that will take Christ in a good moode, on fome fudden flafh,when they are affe&ed at a good Sermon, and haue fome good motions caft into their mindes, that will (at fuch a time) be content to take Christ, toferue him and obey him,to for-fake their finnes, and giue ouer their former Iufts, but the will is not deliberate.

Laftofall, as it muft be compleat and deliberate, fo it muft be a true will; that is, it muft be free 5 and that excludes all them that mecrely for feruile feare, at time of death, in

the

Of Faith.

*3

thcdayofiicknefle and trouble, when Hell and Heauen are prefented to them, will take Christ: Jndecdc you can fcarce come to any, but, in fuch a cafe, hee will profcfTe that he is now content to take Christ for his Lord and Sauionr- but this is done by con-ftraint, and fo the will is not free. So I fay, when all thefc concurrc, the match is now made, and you are iuftified.

But after the match is made, fomething is required. Therefore there is one Queftion more: and that is, What is this that is required after the making of the match ?

Ianfwer, It is required that you louc your Husband, lefw chrift, that you forfake Father and Mother,and become one Spirit with him,as you are one flefh with your Wife: for you arc now bone of his bone, and flefh of his flefh.

2. Againe, it is now required that you fhould repent. And that is the meaning of that place, Repent, for the Kingdome of heauen a at hand. I tell you of a Kingdome,and a great Kingdome,but no man can come into that Kingdome, except hee repent: You muft waike no longer after the flefh, but after the Spirit: You muft haue your flefh crucified, with all the affe&ions and lufts of it.

Thirdly, You muft part with euery thing for his fake, whether you haue riches, or honours, or credit, or whatfoeuer, it is "»o matter, you muft be ready to let them all eoe. [B4] 4- Aeaine

«

6. Queft. w hat is required ofv$when wehaueit,

Anf.

Mat. 3.

H

Of Faith,

Tit.i,i4«

ObieBi

4. Againe, You muft be ready to ynder-goeany thing for his fake: you muft haue him for worfe as well as for better: you muft be content to bee hated of all men for his fake, you mull take vp your crofle, and follow him.

5. Againe, You muft doe much, afvvell as asluffer much for him, he dyed to this end, that be might-purch&fi to him a peculiarpeopit^ 3 zealous of good workes: you muft refped him as a Wife doth her Husband, not as a feruant dothahardMafter- you muft not looke on his Commandcments as a hard taske, whereof you could willingly be excufed, but as one that hath his heart inflamed to walke in them, as a louing Wife, that needes not to be bidden to doe this or that, but if the doing of it may aduantage her Husband,it will be a greater griefe to her to let them lye vndone, then labour to doe them.

But now men fay,This is a hard condition, I little thought of it.

It is true, the condition is hard, and that is the reafon that fo few are willing to come in, when they vnderftand thele after-clap conditions, that they muft part with all, that they muft be. perfect!ted,that their wil muft beper-fe&ly fubjeft to thewillof C^/y?, that they muft be holy as he is holy 5 that the fame mind muft be in them that is in chrift lefus that they muft bcofthofe peculiar peopleof God. And therefore haue wee told you that none will

come.

Of Faith.

25

come in to rake C h r i s t for their Husband, till they hauebeene bitten with the fenfe of their finnes,till they be heauy ladcn,and haue felt the weight of Satans yoake, till then they will not come vnder the yoake of C h r i $ r . but thofc that be humble, that haue their hearts broken, that know what the wrath of God is,that haue their confeiences awaked to fee finne, will come in, and be glad they haue Christ, though on thefe conditions 3 but the other will not. If you will haue Christ on thefe condition, you may: But we preach in vaine, all the world refnfeth Chris T,be-caufe they will not Ieaue their couetoufneffe, andidlcncfTe,and fwcaring, and their /cuerall fports and-pleafures, their lining at liberty^ and Company-keeping, they will not doe the things that Christ requires at their hands, and all becaufe they are not humbled, they know not what finnne meancs 3 whereas, ITiouIcKjod fhew it to them in its rieht co-lours, fnould they be but in Inda* his cafc,had they rafted of the Terrours of the Almighue, were their confeiences cnlighmcd, and did it fct them on, they would take him with all their heart.

But another Objection comes in, I would come in, but how fnould I doe it, I want power and ability, I cannot mortifie the decdes of the body, could I doc that, 1 would not ftand on tht bufincfle..

To

Obieft,

OfFaith.

%Anf.

Ioh,i.u,ij,

Vfel.

To this I giue a fpecdy anfwer: Ifthoucanft come with this resolution to take him, take nocareior doing of it- for as foone as thou art his, he will giue thee another fpirit he will enable thee to all things, lob. i.\&.Toas many as rectified him, to them he gaue power to be-cow* thefonnes of God: What is that ? is it an empty Title ? No, he made themfinnes not borne of the fiej]^ or of the m% of man, but of God. It is true, with thy owne heart thou art not able to doe it- but what if God giue thee a new heart and a new fpirit ? When the match is made, and concluded betweene him and vs,he fends his Spirit into our hearts,and this Spirit giues vs ability, making vs like Christ, changing vs 5 and caufing vs to delight in the duties of new obedience in the inner man. Therfore take not care for ability, onely labour for an honeft heart, armed with this refolution- I am refolued to take chrifi from henceforth, and you fhallfinde another Spirit to enable you exceedingly.

And now, that we may not let all this goe without fome application, wee will heereof make two Vfes.

Firft, this great Vfe is to be made of it. To Iearne hence to fee how great the finne of men is, and how iuft is their condemnation for the fame, that when this righteoufneffe of God is reuealed from heauen by this Gofpell, which we now preach, they refill it, carting it at their heeles, not regarding it, but defpifing

thefe

Of Faith.

2 7 I

thcfc glad tydings of faluation, which is fo glorious a myfterie. This very thing that we

J)rcach to you, is it that was fo many thou-and yeeres agoe fore-told, and as long cxpe-dedj being the greateft worke that eucr G$d did. This is it which Paul magnified fo much, and ftood fo amazed at. Therefore,if you re-jett it, know that your fmne is exceeding great: we that preach the Gofpell, are Mef-icngersfcntfiom the Father, toinuite cuery one of you to come to the Marriage of his Sonne: If you will not come,(as fome of you are yong, and minde other things j others of you haue gone long in an old trad, and will not turne 3 fome haue married a Wife,others haue other bufineffe, and therefore you will not come •, or if you doe come, it is without your Wedding Garment, you come not with* aconjugallaffe&ion) I lay, if you refute, the Lord will deale with you, as with them in the Gofpell, hee will haue you brought and flaine before his face. And we come not from the Father oncly, but we are alfo tent from the Sonne, hee is a Suitor to you, and hath difpatched vs as Ambaffadours to wooe you, and to befeech you to be reconciled ; it you will come, he ha:h made knowne his fcitnd to j you, you may haue him- if you wili hot colt , you will make him angry y and youhadneede to kijjc the Sonne U§ he be augfj ! h hee be

fomcrcifull, as not to quench the Imoaking Flax, nor to breake the bruited Reed, yet noc-

with-

Of Faith.

*>

jvvichllanding, that Sonne hath feete like burning braffi, hec hath a two-edged Sward in hit hand^ And his eyes are Irke flame t of fire .*- So you (hall find him to be, if you refufe him. As he is a corner ftone for fome to build on, fo he is a corner ftone to grindethem to powder that refufe him. When the better is the fuitor,and is rejected, what wrath, what indignation brecdes it among men > Andfo take all the iinnes you haue committed, there is none like this,none fhall be fo much laid to your charge at the Day of Iudgement, as your rejecting of the Sonne,andof his righteoufnefle reuealed, and freely offered to you. What chrtft faid, Mar.i*.x(« 1 (// $Allbe eafier f$r Sodom And GomorrAh then for fuch a City) I may apply toeuery one that's come to hcare me this time • If you will not giuc eare to my inuitation,it fhal be eafier for lemsan&Turkes ^fox the Saluages &t the Eaft-Indies, then for you. It had beene better for you that Chriji hadnener come in the flefh, that his righteoufnefle had neuer been offered to you. Therefore is that added, Mar. 16. He ikat heleeues tot ^is damned. Of fuch confequece isthcGofpell. When CMofe; was on Mount Ebal, he fet before them a blefling and a curie, life and death: fo doe I now y If you will not accept of C h r i s t, you are curfed. Therefore, when you heare this offer, Let euery man examine himfclfc how heftands affc<fted vnto it. For all hearers are diuided into thefe 2 forts,fome are worthy ,and fome vnworthv.

Of Faith.

*9

As when Chrifl fcnt away his Difciples, if a, ny were worthy, their peace was to reft vpon them, ifthcy were not worthy, they were to fhake off the duft of their feete againft th.it Citic. I fay, eonfidcr if yuti be wonhy of this righteoufnefle; for if you finde your hearts to long after it,if you find you prize it much, fo that you can reckon all as droffc and dung in comparifonofit, and will fell all to buy this Pcarle,then are you worthy: But if, whej you hearc of ir, you negleft it, and attend vnto it coldly, you are vnwonhy,and againft fuch we arero (hake offtheduft of our fcete: that is, GW lhall fhake you off as duft,when you come for faluation to him at the day of Iudgemcnt. If on examination you finde your felues vn-worthy, that this worke hath not bin wrought in you, (wherein it is your bed way to deale plainely with your felues) then giue no relt co your fillies-, but enter into a ferioLis consideration of your finnes, attend on Co is Ordinances, make vfe of all that hath beene delivered concerning humiliation,and giue not ouer vn-tiil you haue attained this eager delire after Chnft. Indeed this is wrought by G o d him-felfe, but giue not you ouer. This is it S. lobn cals drawing: nom can come to mc ^except the Fa. thsr draw htm : and that is done when G o 3 giues another will-when,on the propounding of Chrtfl^e giues sgnwam toluntnem the na* tore of a Lambe,changing the heartland v/or-[king fuch an inclination to c/^;/?, as Lin the

Iron

Ioh 6,44*

;o

Of Faith.

Cant.j.

Iron to follow the Load-ftone, which neucr refts vntill it be attained.

Thus it was with the Woman of Caxatn^ fhe would haueno denyall 5 and Cant. 3. with the Spoufe, that would not be at quiet vntill fhe had found her Beloued, feeking him day and night 5 finding him not within fhee enquires of the Watchmen, and neuer giues o-uer till fhe hath found him whom her foule loued.^AsGoDpucsan inftind in the crea-ture,iuch a violent,ftrong,impetuous difpofi-tion and inftigation is in them that fhall.be failed, and belong to C h r i s t, God puts into them fuch a difpqfition as was in Stmpfon^ whenhewasathirft, giue me water or elfel dye; fo are they athirft after Chris T,giue me C h r 1 s t or elfe I dye. And this you muft haue; for God will put you to it, he will try whether you be worthy commers or no.Com-monly, at the beginning, he is as a man that is in bed with his children, and loath to rife, but you muft knocke and knocke againc • and as it was with the vniuft Iudge, importunity muft doe it j though your defire be ftrong, yet,for a time,in his ordinary courfe,he withholds, and turncs a deafe eare, to try if thou haft an eager defire: for if it ceafes quickly ,he fhouldhaue loft his labour in beftowing Ckrifi on thee. But if nothing will make thee giuc ouer, if thou wilt befeech him, and giue him no reft, Tie allure thee, God cannot deny thee, and the longer he holdeth thee off, the

better

Of Faith.

i

better anfwer thou fhalt haue at the end. And when thou haft Chris T,thou haft that that cannot be cxprefTed s for, with him, thou haft all things, When you haue him jou may goe to him for Juftification, and fay, Lord, giue me remiilion of finnes,I haue Christ, and thou haft promifed that all that are in Christ fhall haue pardon, that they fhall haue thy Spirit, and be made new creatures $ now, Lord, fulfill thefe promifes. I;Tay, It is a condition beyond expreflion, next to that we fhall haue in heauen, and farreaboue that which any Prince or Potentate in the World hath, farre beyond that which any man that fwims in pleafures, and abundance of wealth hath t which, if it were knowne, would by all the World be fought after. Therefore, whenyouheareoffuch a condition offered, take heede of refufing it: for if you doe,your iinne is haynous, and your condemnation will be iuft.

The fecond Vfe I will onely name : Con-fider what it is to refufe, yea what it is to de-ferre your acceptance of it. God may take your deterring for a dcnyall ; you that thinke, Well, I will take it, but not yet, take heede left you neuer haue fuch an opportunity a-gaine. I fay, be exhorted, be moued, bebe-fought to take ir. This I fpeake to you, that be humble, to fo many among you as haue broken hearts • others may take him if they , will ; but they will not, they mind not this

Doftrine,

Vfi*

V-

OfFdtth.

Do&rine, they regard not things of this nature, they will when they lye a dying, but now they haue fomethingelfe to doe. But you thatmourne in Si$v y you that haue broken hearts, that know the bittcrnefle of finne, to fuch as you is this Word of Saluation fent : The others haue nothing to doe with it; and let them not thinke much to be excluded ^ for Ma**:x.iVp. Christ excludes them: Ctme to mi aII yc^> that are hcauy Uden^ andyefhtSfinde reft : Not but the others fhall haue him, if they will come, but they will not take him on the con-fequent conditions, named before. It may be, they would haue redemption, and freedome, and ialuation by him, but they will not take him for their King. They that bee humble, that haue their hearts wounded with the fenfc of finne, are willing to take him on his owne termes, tokeepehisCommandements, and not thinke them grieuous - to beare his burden, and thinke it light ^ to take his yoke,and count it eafie s to giuc all they haue for him, and to thinke all too little j to fuffer perfection for his fake, and to reioyce in it ^ to bee content to be fcoffed at,and hated of men • to doe,to fuffer any thing for his fake y and when all this is done, to regard it as nothing, to reckon themfclues vnprofitable fernants, to account of all as not worthy of him. Therefore benotthoufhye in taking of him: for you haue free liberty. But, before I difmiffe you, let me fpeakea

word'

Of Faith.

a

word co you tnat oe not y et Humour, let race befecch you to confidcr 3. things to mootic you. Firft, the great danger thar is in not taking of him. Ii you could be well without him, you might (it dill as you are; but you fhall dye for want of him. If a Wife can hue without a Husband, (Tie may (lay vnmarried ; But when a mans cafe is this, I fee without ChiutI rauft perifh, I muftlofe my life, that is the penalty, (uch is the danger it' I re-fule him, me thinkes this ftiould moue him.

Secondly, as the danger of refufing him,fb consider the benefit of taking him: if you will hauehim, you fhallwith him haue a King-dome, you ihall change for the better 5 for whatfocuer you part withall, you (hall haue an hundred fold in this life: if you forgoeany Jplcafure or luft, you fhall haue for ittrjeioy of theHolyGbofti farre exceeding them: If you part with riches,you fhall be trueiy rich in another world, yca,you fhall there haue a Trca-fure: If you lofe friends, you fhall haue God for your friend, and fhall be a Fauourite in the Court of Heauen. In a word, you fhall haue an hundred fold.

3. You fhall bee fure to haue ir, you fhall notbe deceiuedrfor God hath put out his word, he hath declared that to be his will, and it (lands now with his Iuftice as well as with his merae, to giue Cirift : his Word is a corner ftone,and you may build on it: Nay by 2. immutable things he hath coafirnYd it,his\Vord [C] and

1 i ice considerations!© moue men to takeChriO. X.

£

H

Of Faith.

and his Oath, and Hcaucn and Earth may-paffc, but they fhall not pafie, you may build on them, tohauc Cbri/lmd faluationby him. When Paul had deliuered Gods minde, if an Angcll from Hcauen fhould tell them the foundation is fandy, nay if he himfelfe fhould preach another doctrine, they w^re not to bc-leeue him. Therefore if you will take him and haue him, truft perfe&lyln the grace that is rcuealed by Ufa Cbrift^ doe it not by halues 5 It may be I fhall be faued, it may be not-thou maift build on it, thou maift venture thy life onir. All thefe things considered, thegreat-neflTe of the danger in refuting, of the benefit in accepting ; and if it be thus fure if wee will toke him, then put it to venture, why doe you (land off? What can wee fay more to per-fwadejpu? If you will take him, and this righteoufnefle, you may haue it. God hath committed this to vs, vphtt weloeft on Earthy frail be Itcfcdin Hum*. He hath giucn vs the Keyes of Hcauen and Hell,and if we open the Gates of Heauen to any, they (hall ftand o-pen, but now in the preaching of the Word, the Gates of Heauen ftand open to euery one of you. Therefore come in while it is called to day, before the Sunne fet on you, as you know not how foone it may* Indeed, if wee had not made the offer, the danger had beeue ours, and wee fhould haue perithed for your fakes: but feeing we haue made manifeft the whole Councell of G o d, wee arc now free

from

Of Faith.

I i

from the blood of cucry one of you ; for wee hauemadeknowncthe will of God to the full j you know what is offered to you • and if you take him not, your blood fhall be on your owne heads. Therefore confider whether you will take him or rcfufe him; that is the qucfti-on,Will you take him, or not take him > You that now refufe and flight this offer, the day may come, when you would be glad to haue it. You that are now in the height and flower of your youth, and you that are more ancicnt a liuing in health and wealth, and hauing your fill of pleafures, it may be,for the prcfen:>you haue other things to take vp your mindes, but the time will come when the Bridegroome | fliall enter in, and the doores fhall bee fhur, when your Hourc-glarte fhall be out, and your timefpcnt,and then this relation of righ-ccoufncfTe, and remiflion of finnes, now offered, would be reckoned glad tydings: but take heede that it be not too late, beware left you cry, and God refutes to heare: Not but that God will hearc euery man, if his cry comes from vnfeigned faith and loue; but, it maybe^GoDwillnotgiuetheethatvnfeigned faith and loue when you be come to that extremity y feeing you would not come when he called, it may be he will not come when you call ; it may be 3 he will not breathe the breath of life,nor glue filch a fpirit and difpofition as he will accept of. Chrift dyed topurchafeto himfelfe a peculiar people, zealous of good _^-_ - ~~£C 2] workes,

-

**

Of Faith.

T^

i workes, and not onely to fane men. He dyed

for this end, that men might doe him feruice-

and if you will not come in now in time of

ftrengch and youth, when you are able to doe

him feruice • 1 fay, in his ordinary courfe, he

wiH reject you now in your extremity, you

may not then expert mercie at his hands.

Therefore doe not fay, I will follow my coue-

toufnefleandidleneffe, my pleafuresandbu*-

fineffe, my lufts and humours, and heere-

after come in y for you are not to chufc

your own time. If he call you,and

you refufe to come, take heed

left in his wrath he fweare

that you fhall notcn-

ter into his

reft.

FJ^IS,

Of Faith.

OF FAITH

Tbefecond Sermon.

Rou. I. 17, Fir hy it the tighten f*t(fe$fG$d is re*e*leJfr$m Faith t$ Faith : At it is written^ The iujl jhall line by Faith m

He next point that thefe words affoord vs, is this j that,

Faith h that whereby the right eovfnejft efGodis made eurs to Valuation.

The righteoufneile of

God (faith the Apoftle) is reutaiedfromfaith u faith. That is, it is fo reuealed and offered by God, that it is made ours by faith,<wc are made partakers ofic by faith: you fee it ari-fethclcerely from the words.

[C3] Now

£>**?.*

*«

Two Coue-

nants.

\

I.

Absolute, ler. jx.

2wh,li*

C©«te>aa!L

Of Faith.

Now for the opening of this point to you, you muft vndcrftand that there are two waies orCoucnants, whereby G o d offereth falua-tion to men. One is the Couenant of workes, and that was that righteoufnciTe by which A dam had beene faued if he had Hood in his in-nocencie • for it was that way that God appointed for him, Dot this, and lute: Buto/-dam performed not the condition of that Couenant, and therefore now there is another Couenant, that is, the Couenant of Grace, a Board giuen vs againft Ship-wracke. Now this Couenant of Grace is double:

Either abfoluteand peculiar •

Or conditional!.

Abfolute, and peculiar onely to the Ele&-fo it is exprefled, ler. ".31. 1 willpnt my Lawcs intoyonr inward parts $andwrite it in your hearts^ and 1 will be jour God, andyon fhall be my people. So likewife, in Eztk. 3$. / wtigtneyon a now hearty andf*tanewfttrit witbin yon , and I will take your fonie hearts pnt ofyonr bodies. Heer$ the Couenant is exprefled abfolutely, and this is proper onely to the Ele<5h

But now befide this, there is a conditional! Couenant of Grace, which is common to all •, and that is exprefled inthefe tcrmes, Chrifi hath prouided a righteoufneflfe and faluation, that is his worke that hee hath done already $ Now if you will beleeue, and take him vpon thofe termes that he is offered, you fhall bee faued: This, I fayi belongs to all men, This

you

Of Faith.

w

you haue thus cxpreflcd in the Gofpcll in many places, ify'fbelccue^jo* (hall be (ayed^ as it Mar.if. is, Cttdrk. 16. Goe and f reach the Gofpell to eue~ rj crcaturevndtr Huanen . bee that mllbeleeneLs flailbefarted, he that mil not btlccHt /hall bce^j damned. It is the fame with that Ronu 4.5. To Rot». 4. s . him mbicb wotketh net, but Ltleeueth in him which inflifeth the vngodly > bis faith is accosted tighteomfneffe, Markeit: To him thatbelce-uethonhimthatiuftifieththe vngodly, that is, there is a ccrtainc iufticc or righteoufneflc that Ch hist hath prepared or purchafed for men, though they be vngodly, he requires nothing of them before-hand, though they be wicked and vngodly, yet this righteoufnefle is prepared for them •, that which is required of them, is onely that they take it. Now hee that will beleeue God that he hath prepared this for him, and will receiue it, it is enough to make him a righteous man in Gods acceptation j lo that this is the onely way now by which men (hall be faued. The worke is already done on Cbr/fis part, there is a rightc-oufheflethat God hath prepared, which is therefore called the righteoufnefle of G o d y and there is nothing precedcntly required or looked for on our part, but taking and apply-

ing of it

Bu r , you will fay, Is there nothing elfe required of vs? Mud G o d doe all, and mud we doe nothing but onely take that righteoufnefle that is prepared for vs ?

rc 4 i 1

Qntf,

*°

Of Faith,

ncfie

red, it is Gods

worke,

SimiU*

A»f. | I anfvver, it is true indeedc, we muft lead a j

Thoughholi- holy life, a religions, fobcr, and righteous; life y for, for this end hath the grace of God appeared^ faith the Apoftle: yet you muft know j withall, that we cannot worke in our (clues, thisholinefTe, this religious and fober con-; uerfation 5 that muft be Gods worke altogether, i we are oneiy to take this righteoufnefle, and the other is but a confequent that followeth vpop ir. To illuftrate this vnto you by afimi- j litude- AWheeleoraBowle runneth, not ; that it may be made round, that is the bufi- ■ nefle of the workeman, who makes it round,: that it may runne : So it is in this cafe, God doth not lookc that we fhould bring holmes and piety with ys,for we haue it not to bring : we arc at the fir ft onely to beleeue and accept this righteoufnefle that is offered vs 5 when that is done, it is Gods part to frame vs, and to fitandfalhion vs for a holy life: fuch a kinde- of ipeech you haue it exprefled in , Epb. z. ic. We are Gods tvorkmanjbip^fafhioned i» Chrifi lefa to walke in good vorkes^ which he^j hath ordained. &(. Marke it: it is not an a<5U-; on of our owne,but God is the workeman,we are the materials, as the clay, and the wood, that he takes into his hands; when wee haue but taken this righteoufnefle that is offered, it is Gods woike to caft vs into a new Mould, to giue vs a new heart, and to frame a new j fpirit within vs, that f o we may walke in good i workes before him.: xhis is the great myitery j *■ of

Epha, i».

'Of Faith.

V

of godlineffe : for wc hauc much adoc to per-fw-idc men to belccuc that the rightcoufnefle prepared by C u r i s t fhould be offered to them, and nothing be required but receiuing of it; this will not finke into the hearts of men by nature, they thinkc they muft doe fomething prccedently, or elfethis rightcoufnefle is not offered them. But,rny bt'oaedwc muft learne to belieue this, and know that it is the vvorkeofGoD to fan&ifie vs after hee hath ittftified vs. I confeffc, it is not fo in o • ther things, there is ftill fome a&ion of our owne required to gaine this or that habit or a-bility, as you fee in naturall things, there are fome kinde of habits that we get by fome precedent anions of our owne, as the learning of Arts and Sciences, to learne to write wcIJ, &c. here there is fome action of our owne required to fit vs for it, and then we get the ability to doe it.

But befides thefe, there aie other habits, that arc planted by nature in vs, as, an ability tohcare, tofec, totaftcj&c. Now for thefe, we neede not any acUon of our owne for the attaining of thcm,bccaufe they are planted in vs by nature: So it is ift thefe things that belong tofi'uation: Jt is true indeedc, we may get habits ofmorall Vermes by labour and paincs of our owne, there are aiiions of our owne required totiiem • and in that the Phi-lofopLer laid right, that wt learne te It temps-ratc y a»a fefrcr, a^d^aajle^ &c. But now for the

Graces

Hahiw,

OfFmth.

Why God will

iaut men by faith.

Graces of the Spirit there it is not fo, thofe habits that nature hath planted in vs, we ex-ercife them naturally,without doing any a&i-onofourowne to attnine them ; as we doc not by feeing oft lcarnc to fee, but it is a faculty naturally planted invs: fo it is in all the workes that we mult doe, whichare the way to faluation, God workes them in vs,he infu-feth thofe habits into vs. • Therefore this con-clufion is good,that it is faich alone,by which this righteoufneflfe is made ours to faluation. This is euidentbythe Apoftle, Gal. i>vl$. Saithhe, it is not by the Law, if righteoofrtflh hadfoentby tbervorkes of the £*#, the* ChtiH haddyedmthtut a caufe. As if he fhould haue faid, faluation muftneedes be by one of thefe two.

Either by fomething that we doe our (blues, forae a&ions that we our ielucs haue wrought, or elfe it muft be meerely by faith. Now if it had beene attainable by any worke of our owne, Christ dyed without a caufe: as :f he fhould fay, Christ could haue giuen you ability to doe thofe workes without his dying. but for this very caufe chnfl came into the World,and dyed,that he might worke righteoufneflfe, and make fatisracliQn to G$d: fo that you haue nothing to doe for the firft attaining of it, but to receiue it by faith.

And if you would know the reafon, why God, that might haue found out many other wayes to leade men to faluation, yet haih cho-

fen

Of Faith.

fen this way aboue all others to faue men, only by faith, recciuing the righteouinefTe of Christ, which he haih wrought for vs • you fhail finde thelcfourc reafons for it in the Scriptures. Two of them are let d owne, Rom. 4. 16. Therefore it u by fdtth^ thdt tt mtgbt come by grace. Markeit: This is one reafon why God will haue it by faith, that it might be of grace : For if any thing had bcene wrought by ys, (as hee iaith in the beginning of the Chapter) it muit haue beene giuen as wages, and fo it had beene receiued by debt, and not by fauour 5 but this was God< end in it to make knowne the exceeding length and bread;h of his lone, and how vwfetrckdblc tie riches of Chn/i ar<^ : his end was to haue his Grace magnified. Now if there had beene any action of ours requircdjbutmeerely the receiuing of it by faith, it had not bin meerely of grace • for faith empties a man, it takes a man quite off his owne bottomc 5 faith commeth as an empty hand, and receiueth all from GoD,and giuesallto God. Now that it might be acknowledged to be free, and to be altogether of grace • for this canfe God would haucia!-vation propounded to men, to be receiued by faith onely.

Secondly, a< it is by faith, that it might come by grace, foalfo thar it might be fure a that the promife might be iure • it it had been any oth.rWty, it had neuer beene fure; Put thecafe thai God had putvs vpon the condition

4*

i.'Z&f**.

J.^rf/W.

Of Faith]

Z.Tsl*[*n

\

tion of obedience, and had giuen vs grace and

! ability, as he did to ^yidam^ yet the Law is

drift, and the Icaftfayling would haue bred

Ifcares and doubts, and would haue caufed

jdeath. But now, when the righteoufneflfe

that faueth vs is wrought already by GoD,and

offered to vs by him, and offered freely, and

that the ground of this offer is the fure Word

of God, and it istiot a conje&urall thing,now

we may build infallibly vpon it: for vnlefle

faith haue footing on the Word, wee cannot

fay it is fure, all things clfe are mutable, and

fubjeft to change: therefore when God hath

once faid it, we may firmely reft in it ? and it

is fure. And this is the fecond reafoa why it

is onely by faith.

Thirdly, it is by faith, that it might bee to all the feede, not onely to thofc that arc of the Law, but alfo to them which were ftrangers to the Law. If it had beene by the La^ then faluationhadbeeqqfhutvp within the com-paffe of the Iewes 5 for the Gentiles were ftrangers to the Law of G o d, they were vn-cleane men, fhut out from the Commonwealth of Jfracl^ but when it is now freely propounded in the Gofpcll, and nothing is required but onely faith to lay hold ypon it, when there is no more looked for but belee-uing, and receiuing 5 hence it comes to be to all the feede: for iSfbrdkam himfelfe, before he was circumcifed,he was as a common man, the vaile was not then fet vp • yet, euen then,

his

Of Faith.

V

\

his faith wot imptited to him for righteouf-nejsc^.

The laft reafon why it is of faith, is that no man might boaft, that no/le/h might retojee in it felfe ^ tor if it had beene by any other means, by any thing done in our felucs, u-e had had caufe to rcioyce in our (clues, but, for this caufe, faith the Apoftie, iCor. i. 30. Chrifl is made to vs mfdome^ righteoufnefe^ faz&ifieAtt-on^and redemption^ that he thatreroyctth might rcioyce in the Lord, As if he had faid, if God had giuen vs a wifedome of our ownc, wee had had caufe to haue reioyced in our feiues; but we are darknefTc, Eph. 4, there is no-thingbut foolifhnefle and weaknelfe in vs, to the end that no Jle[h might rcioyce in ha preface.

Againe, ifwehadhad grace put into our felues, (though it had beenc but little) for which God might haue accepted vs, the fiefh •would haue boafted 3 therefore his righteouf. nefle is made ours.

But, when this is done, yet, if after iufti-fication, it had beene in our power and ability to haue performed the workes of fan&i-fication by any power or ftrength of our own, we fhould yet haue beene ready to boall thereof, chrtft is madefaxtf'tfication too^fo that foe art not able to thtnke a good' thought, we are not able to doe the leaft good thing without him: It is I (faith the Lord) that doth fantfific jo*: It is I that doth act eucry Grace 3 it is I

that

4,7^4/**.

i Cor. 1.30.

Eph*

OfFnttb.

Frccdome from euill to the Saints, whence ii is

that doc put your hearts into a good frame : Chrift is made (atftification to vs • fo that take a holy man 5 after he is iuftificd,it is C h r i $ t that fan&ifieth him,and that carries him tho-row his life in a holy and righteous conuerfa-tion,and all this is done that noflefb fhould re-i9jcetnitfelfe%

And yet one thing more is added by the A-poftle • for if a man could rid himfelfe out of ( mifery, if a man could helpe himfelfe when he is vnder any crofle or trouble, • hee"would then be ready to boaft in himfelfe: therefore, faith he cbrlft is made tovs redemption alfo : fo that take any cuill, though it be but a fmall e-uill, a fmall difeafe>, a little trouble:, no man is able to helpe himfelfe, in this cafe,it is chrift that redeemes vs from the leaft euils, as well as from hell it felfe: For you muft know,that all the miferies that befall vs in the World, theyarebut fo many degrees, fo many de-fcents and fteps towards hell; now all the redemption that we haue, it is from C « r i s t-fo that let vs looke into our liues 5 and fee what euils we haue efcaped, and fee what troubles we haue gone thorow, fee what affii&ions we haue beene deliuered from, it is all through Christ, who u made redemption for vs.

Itistrueindeede, there are fome generall workcsofGoDs prouidence,thatallmentafte of; but there is no cuill that the Saints are treed from, but k is purchafed by the Blood of C h r i s t • and all this God hath done,

that

Of Faith.

4-7

that *$Jle(h might rei$jce in it felfc : and for this canfc, Valuation is propounded to be rccciued oncly by faith, there is no more required at our hands, but the taking of cbrtjl by faith • and when wc haue taken him, then hee is all this to vs.

So that now you fee the point cleared, and thereafonswhyir is by faith onely, that the rightcuufhefle of C h r i s t is made ours to faluation.

Now, in the next place, If to this that wee haue faid, wee adde but one thing more to cleere the point, we fhall then haue done c-nough to farisfie you in this point, and that is this,tofhcw you what this faith is:for,when wee fpeake fo much of fairh ( as wee doe, ) cucry man will be inquiiitiue to know what this faith is : therefore wee will endeuour to doc that at this time.

Firft, Faith, if we fhould take it in the ge-nerall, it is nothing elfc but this :

An aB oftht vnderjlanding^ afcnting tojoms-thing.

But now this aflcnt is of three forts.

Firft, there is fuch an aflcnt to a truth, as that a man is in a great feare left the contrary fhould be true • and this wc call efini&n^ when wefoaflentto any proportion, as that that which is contrary, may be true, for ought we know.

Thercisafecondkindof aflfcnt, which is ' fure, but it is grounded vpon reafons and arguments ;

Faith what in general!.

Affentef three forts.

I.

Of Faith.

guments,

Iuftifying ftuih.

How it differs

from generall faith.

I. Intheebieft*

and that we call Science or kn§w-Itdgt: that is, when we arc fare of the thing weaflentto, wee make no doubt of it • but wee are led vnto it by the force of reafon.

Againe, there is a third kinde of aflcnt, which is a fure a (Tent too, but we are led to it by the authority of him that affirmeth it: and this is that which is properly called Faith; So that a generall definition of Faith is this;

Ic is (nothing ehe but) a firm* ajfeatgiuen t$ the things centatntd in the holy Scrifturcs^fpr the at*tb$rtty ofGodtbdtfptke them.

This is properly Fdith^ or beleeuing^ if wee take the word in the generall.

But if we fpeake of iuftifying Faith,we fhall I finde that that is not commonly exprefled in the word heleeuing only,but beleeuwgin Cbrift, which is another thing 5 and therefore you fhall finde that it differeth in two things from this common and generall faith.

Firft, in regard of the objeft, andindeede that is the maine difference: for whereas the other faith lookes vpon the whole Booke of God 5 and beleeues all that God hath reuea-led,becaufe God hath reuealed it. This iuftifying Faith pitcheth vpon Christ, and takes him, with his benefits and priuiledgcs: fo that the difference lyeth not in the habit of Faith, but in the objefty for with the fame faith that we beleeue other things, we beleeue this; as with the fame hand that a man takes other Writings with,he takes a Pardon • with

*> the

Of Faith.

49

the Uunc eyes that the ifradttes (ee other things, they looked vpon the brazen Serpent, the difference was not in the faculty, but in the objed vpon which they looked, by which they were healed • foitis in this, betweene this iaith and the other, they differ not in the habit, but in the object.

There is a fecond difference, which is a maine difference too; the other faith doth nomorebutbelecuethe truth that is rcuea-Ied, it beJecueth that all is true that is contained in the Scriptures, and the Dcuils may haue this faith, and wicked men may haue it; but itiftifying faith gocth further, it takes Christ, and receiues him, fo that there is an a& of the Will added to that faith, as it is expreffed, Heb. i r. 15. Tbtj faro the promtfes a-far re off, and embraced them thankfully : Others (it maybe ) fee the promifes, and beleeue them, but they take them not, they doe not embrace them. So that if I fliould define itiftifying Faith vnto you, it may bee thus de-feribed:

It is a Grace or a habit infttfedlnto the fiale by the Holy Gho/f, whereby roe are enabled to beleeue, not onely that the Mefita* is offered to v$ % but alfo to take andrecctne him as a Ltrdand Saniour.

That is, both to be faued by him, and to o-bey him ■ (Marke it) I put them together, to take him as a Lord, and as a Sauiour: for you (hall find that in the ordinary phrafe of Scrip turethefetwoare put together, leftuChrifi

[D] our

In die ad of chcwilL

Hcb.ii.xj,

Definition ofj

iuftifying

faith.

How faith ta-kcthChxift.

*°

Of Faith.

[ qht Lord and S actio ir. Therefore we muft take | heede of disjoyning thofe that God hath joy-; ned together, we mud take Christ afwell' foraLordasaSauiour, let a man doe this, and he may be allured that his faith is a iufti-fying faith. Therefore marke it diligently, if a man will take C h r i s t as a Saniour onely, that will not feme the turne, Christ giueth not himfelfe to any vpon that condition, only to faue him, but we muft take him as a Lord too, to be fubjeft to him, to obey him, and to fquare our a&ions according to his will in e-uery thing. For he is not onely a Sauiour,but alfo a Lord, and he will be a Sauiour to none but thofe to whom he is a Mafter. His fimmts you are tewfomyou obey, faith the Apoftle. If you will obey him, and be fubied vnto him m all things, if you make him your Lord,that! he may haue the command ouer you, and that} you will be fubiecT: to him in euery thing, ifj you take him vpon thefe conditions, you lTnall j hauehim as a Sauiour alfo: For, ashee is a j Prieft,fo you muft know that he is a King that fits vpo# the Throne of Dauid, and rules thofe that are to be faued by him: Therefore, I fay, j you muft not onely take him as a Prieft, to intercede for you, to petition for you, but to be your King alfo • you muft futfer him to rule you in all things, you muft be content to obey all his Commandements. It is not enough to take C h r i s t as a head, onely to receiue in. fluenceand comfort from him, but you muft

take

Of Faith.

*i

Cake him alio as a head toberuledby him, as j the members are ruled by the head /you muft not rake one benefit alone of the members., to receiue influence from the head, but you muft ibe content alfo to bee guided by him in all [things, clfc you take him in vaine.

Againe, this muft be marked, that I fay, you muft take ox receiue him : you muft not onely beleeue that he is the tMeftas^ and that he is offered, but there is a taking and recei-uing that is necefTary to make you partakers ofthatthatis offered: thole words lobn 3. make it plaine; Godfo lotted the World^ that be G siKE hi onely begotten Sonne^ &c. Giuingis but a Re!atiue 3 it implyes that there is a ttcti* uing or taking required : For when Christ is giuen, vnleflc he be taken by vs, he dorh vs no good, he is not made ours. If a man be willing to giue another any thing, vnlefle he take it, it is not his. It is true indeede, there is a fufficiency in C h k i s t to faue all men, and hee is that great Phyfician that heales the foules of men, there is righteoufnefTe enough' in him to iuftifie all the World: But,my beloved, vnlefle we take him, and apply him to our felues, we can haue no part in that righteoufnefTe; this is plainely cxprcfTedin LMitth. 22. where it isfaid, the King fent foorth his feruants to bid men to the Marriage of his Sonne: And fo in Etlu 5. the lame fimilitnde and comparifon is vfed by the Apoft!e,whcrc he fetteth foorth the vnionthat is betweene

Wc muft not only belccuc but rcceiuc Chrift,

Ioh.j.

v

[D 2 ]

Of taith.

Foure things

couching

faith.

The oi>ie& of

Ui

Chrijl and the Church, by that vnion there is betweene the Husband and the Wife: put the cafe that a Husband fhould offer himielfe to a woman to marry her, and fhe fhould beleeue ic, yet vnlcfle there be a taking of him on her part,the match is not made • and fo it is i ere, and in this thing the eflence of faith conftfts, whenC h rist offereth himielfe vnto you, you mud beleeue that there is fuch a thing,and that God inrendeth it really, but it is the ta-! i:ig that confu inmates the marriage. and when the Wife hath taken the Husband, then all that is his is hcrs,fhe hach an intereft in all his goods:fo alfo it is here, there mull be a be* ieeuingthat Chnfl is offend, thatheeis the Mtfttas .and that there is a righteoufnes in him to foue vs; but that is not .enough,we muft ai-1 fo take him, and when that is done, wee arc \ iuftified, then we are at peace with God.

But that you may more fully vnderftand what this faith is, I will adde thefe 4. things more.

Firfl 3 I will fhew you the obie& of this faith.

Stcendly^ the fubje& or place where it is.

Thirdly, the manner how it iuflifieth vs.

Fourthly y the adions of it.

1 fay, that you may more fully vnderftand what this faith is., confider firft the objed of it, and that is C h r i s T,(as I told you before) and herein this is to be marked, that a man muft firft take cknft himfelfe, and after, the V,.,V , ',- priuiledges

Of Faith.

priuiiedgcs that come by him. And this point I could wifh were more preft by our Diuines, and that our hearers would more intend it. I fay, firft remember that you muft firft take Christ himfelfe, and then other things thatwehaue by him, as the Apoftle faith, Rom So lfGidbaueztntH vs A/w,thatis Chnft^ he will with btmgiue vs allthings elfe : but firft haue Christ himfelfe, and then all things with him. And fo, 2 Or. i. o/// the prgmijes IN Hi M are Ita And Amen. That is, firft we mud haue Christ, and then looke to the promifes ; this muft be ftill remembrcd, that we mult firft take his perfon, we muft haue our eyes fixed vpon that: Andfo that place before-named,/*£. $. Cod (slotted the World^ that bega*e his o*e/v hr?ottcn Sirtne : hce giues his Sonne, as a Father giues his Sonne in marriage • the Fathergines the Sonne, and the Sonne himfelfe muft bee taken: So that we muft firft rakeC hrist, wee muft fixe our eyes vpon him: For faith doth not leapc ouer Christ, and pitch vpon the promifes ot J unification , and Adoption, but it firft takes Christ. The diftind and cleere vndcrftandining of this will helpc vs much in apprehending and vnderftanding arighc what iuftifying faith is: wee muft remember to take Christ himfelfe; for it is an adulterous arfe&ion for a Wife not to thinkeoftheperfonofher Husband, but to thinkeonely what commodity fhe ihall haue TD 3] by

n

a Cor.

1*

Uk.

Trite lout

lookci firftto CKiiiU ocrfoa

H

Mar.t*.

Of Faith,

Baptizing, what meant by «ia Mat.

by him, what honours, what riches, what conueniences,as if that made the match,to be content oncly to take thofe 5 will this, thinke you, make a match amongft men r* Surely no y there muft be a fixing of the eyes vpon die perfbn, that muft doe it: Doe you loue him l; are you content to forfake all, that you mayenioyhim? It is true indeed, you (hall haue all this into the bargaine, but fir ft you muft haue the perfon of your Husband: therefore remember to fixe your eyes vpon Cbrifty take him for your Husoand,confid£r his bcau« ty and his excellencies, (which indeede are motiues to vs) as a Woman that takes a Huf-band, is encouraged by the benefits that (hee (hall haue by him: but ftiil remember that he himfelfe muft bee taken. As it is in other things, if you would haue light,you muft firft haue the Sunne • if you would haue ftrength, you muft firft take meate and drinke, before you can haue that benefit by it: fo you muft firft haue cbri/I himfelfe, before you can partake of thofe benefits by him: and that I take to be the meaning of that in Mar.i6.€cfrescb the Gcjpctiti euerj crutnrt vnder btAutn •, be tbdt beleeues dnik baptizcd^JhtBbefsMtd: that is,he that will beleeue that lefu* drift is come in the flefh, and that hee is offered to mankinde for a Sauiour, and will be baptized, that will giue vp himfelfe to him, that will take his marke vpon him: for in that place, by baptising, is meant nothing elfebut the giuing vp

O/Faitb.

V

of a mans iclfe to C h r i s t, and making a publikc teftimony of it, although there bec fomthing more meant generally by baptizing; but heereit is meant, alljftification to all the world, that we haue taken Christ. Now cuery one that will beleeue and be baptized, that is, cuery one that will doe this, fhall bee faued: fo that a man muft fir ft take C hkut him(elfe,and then he may doe as the Wife,af-ter (he hath her Husband, ftiemay thinke of all the benefits (he hath by him, and may take them, and vie them as her owne. This is the firft thing.

The fecond thing that I promifed, was to flicw you the fubied of faith, and that is the whole heart of man i that is to fay, (to name itdiftin&ly) both the minde, and the will: Now to ftiew you that both thefe are the fub-}c& of faith, you muft know that thefe two things arc required :

Firft, on the part of the vnderftanding, it is required that it beleeue -, that is, that it con-cciue and apprehend what God hath reucaled in the Scriptures -, and here an ad of G O D muft come in, putting a light into the vnderftanding : for, my beloucd> Faith is but an addition of a new light to rcafon, that whereas reafon is purblinde, faith comes, and giues a new light, and makes vs fee the things reuea-led by GoD,which reafon cannot doe-by faith we apprehend tbefc great and glorious My-fteries, which otherwife wee could not appro [D 4 ] hend-

^J^utA^

The fubh&of faith,

What required in the vn-dcrftanding*

i Cor.4«

Whatrequireti of the wui,

Rcm.J.i7 c

Of Faith.

) hend, as we fee it expreiTed in i Cor. 4. Th<^> god ef thisWorld hath hltnd(d their eyes 3 that the light [h$»U net finneinte their hcarts^bf which they fhbxliihtleeutthisgUrisnS Go(pe )J . So then there maft be a light put into the minde, that a m$n may be able by thattocleuate and raife his rcafon tobeleeue this; that is, toconceiue and to apprehend the things that are offered and tendered in the Gofpei;.

But this is not ail, there is an act alfti of the will required, which is to take and receiue Chrift: for this taking is an ad of the wiil; therefore there mult be \co*(ent as well as an affcrut. Now it is the ad of the vnder-fkndingtoaffenttothe truth, which is contained in the promifes wherein chnH is offered ; but that is not all 3 there is alfo an ad of will requifite toconfent vntothem, that is, to embrace them, to take them, and to lay ho'd vpon them,and to apply them to a mans fclfe. This I will the rather cleere, becaufe it is a thing controuerted. Ifay, there is a double ad, an ad ofthemind,and an ad ofthe will : to this purpofe confider that in Rem. 517. Fer tfbj the ejfevceof'ove, death raignedhy e»e i much more they which receiue ahundance efg*dce 3 and the gift <&[ rigbusufriefefi&llr eigne in life by one, lift* chtifl. Marke it, you may (ee what faith is in thofe words; Thofe that receiue the gift of righteoufhefle: iighteoufneffe is giuen and offered by <7^,and thofe that receiue thatgitt ofrighteoufnefTe 3 (hall reignein life; fo that.

taking

OfFaitb.

I '7

taking and receiuing being an ad of the will, it mutt needs be that the will \k\i come in to this workc as well as the vn Jerftanding. Like vnto this is that i lob. ra, To <u *»*o) as recti-***£/**,<£<:. That is, to as many as beleeucd in his Name: for Co the words afterwards cx-prcfle, that is, when wee are willing to take Chr:fi^f\\ic\\ is nothing elfe but the confenc of the will, when the will is refolued to take him, being fo apprehended as he hath bcene dc/cribed, as a Lord, and as a Sauiour, this is faith . this, I fay, is an a<5t of the will, becaufe it is an ad of receiuing.M. 5. 44. it is euident, Hon? can y btlccue which receive kohSmt ose of another &<,}\i beleeuing incbrif} were only an act of the mind, as the Papiils affirme, and foine others beiidesj it beleeuing were nothing elie but anaflfenting tothe truth of God, which is anaclof the vnderftanding, how could the praifeofmenbeoppofiteto beleeuing? But the meaning is. How can you beleeue, & rake me for your Husband,and yet feeke praife of men too ? for that wii! come in competition with me, and then you will forfake me. I lay, this makes ic euident, that illfttfying faith is not onely an a& of the mind, bur an acl ofthe will alio- becaufe otherwise the feeking praite wirh men, could be no impediment to the ad ot beleeuing.

Now this aifo,afwell asdic former,mud be wrought by Go4 and Go /purs 1 new lighc into the vndcrltanding, he raifeth it-vp to fee and

beleeue

I«k,i.j»

wilj ••«.roue ) h; by G(.d.

*1

OfFatth.

bcleeue thefe truths ; fo there is another a& which God alfoworkes on the will, and vn-lefTe he worke it, it is not done: for come to any man that is in the ftate of nature,, and aske him, Will you be content to take eirifif that is to fay, to receiue him in that manner as he hath beene defcribed } His anfwer would bee, No. Beloued, the hues of men exjJrcffe it, though they fpeake knot info many words: Therefore till God comeanddrawea man, and change his will the worke is not done. If you take a Bough, and offer it to a Swine or a Wolfe, they will refufe it, and trample it vnder their feetc j but offer it to a Sheepe, and the Shecpc receiucs it, and followes it: fo when cbrifi is offered to men vpon thefe conditions that we haue named, men refufe him, they reject him, and flight him: but when God takes away thefe woluifh and fwi-nifh heai ts of ours, and turne our wils another way, ( which is the, drawing the Scripture fpeakes of) then we are willing to take Chrijl. If you take other metall then Iron, the Load-ftone will not ftirrcit^ but turne the metall into Iron, and it will follow the Load-ftone: So, let the hearts of men continue in that condition wherein they are by nature, and they will neuer take Christ, they will neuer accept him ^ but when God puts into them fuch a ftrong and impetuous inftigation and difpo-fitionasthatofthe Spouze in the Canticles, that had no reft till flic had found her Belo-

ued.

Of Faith.

J9

ucd, then they will take Christ vpon his owne conditions. So the wc fee this Faith is ana&ion both of the minde and the will, wrought by God, enlightning the mind, and changing the will; which is that which our Sauiour Chrift cals drawing; n$ne e$met t§ mt vulcfTc the lather draw him : that is, except his will ocfctonworke^vnlefleGoD change him, andputfuchadifpofitionand inftigation into him, that he can findc no reft till hee come to Chrift. nc w

Thirdly, thething wee are to fpeake of, is, Hewthu Faithhfttfctk

Now for this, know that this faith is confi-dcredtwowayes*

C As it workesj eythers or,

c As it receiues:

Either as a quality, or as an inftrument.

As a quality it workes; and in this fenfc it hath nothing to doe with Juftification.

It iuftifieth vsasit is aninftrument,andthat not by altering the nature of finne • that is y by making finne to be no finne, but by taking a-way the efficacy of finne. As, for example, when a man hath committed finnes, Faith doth not make his finnes to be no finnes ; in-deede, itfcattcreththem as a Cloud: You may confider it after this manner: Firft, it cannot be that that finne that is once committed, iliould be made to be no finne j for what is once done, it cannot be vndone, God him-

felfo

How faith ittftifictk

Faith altcrcch not the nature of finne.

Tiote.

1 «« \

OfFttth.

I felrc cannot doe that,bccaufe it is a thing that cannot be • for when the finnes are committed, they doe remaine fo: and therefore,I fay 3 ic. cannot be that that which is finne fhould be made to be no finne j we cannot make A-dultery to be no adultery, for the nature and efTence of the thing muft remaine. Well now what doth faith ? It dorh this, though the fin be the fame that it was, yet it takes away the fting and the guiit of finne, by which it puts vs into the itate of condemnation, and by which it bindes vs ouer to puniftiment. As the Lions to which Daniel was caft, they were the fame as they were before, they had the fame propenfenefle,anddifpofition tode-uoure as they had before, they had the ordinary nature of Lions -, but at that time, God tooke away from them that fiercenelfe that was in them, fo that they did not dcuoure him D though they were there ftill: fo it is with finne, the 'nature of finne is to condemne vs -, but now when God fhall take away this effi-cacie from it, it doth not condemne: and this is that that faith doth.

Euen as the Viper that was vpon Fanh hand, though the nature of it was to kill pre-iently, yet when God had charmed it, you fee it hurt him not: fo it is with finne, though it be in vs, and though it hang vpon vs, yet the venome of it is taken away, it hurts vs not, it condemnes vs not: thus faith, by taking a-way the efficacie and power of finne, it iufti-

fies

Of Faith.

61

fiesvs, asaninftrumcnt, as a hand that takes the Pardon.

The King, when he pardoncth a Traytor, he doth not make his Treafon to be no Treafon, for the a£t of the Treafon remaiqes ftill 3 but the taking of the Pardon makes the Tray-tornotto be vnder condemnation: So, my bcUuzd^ faith is that a& that takes the Pardon from God, fo that though the ilnne re-mainc the fame, andofitsowne nature is of power tubinde vsoner to death, yet by this faith taking the Pardon from God, it comes to pafie that it hurts vs not, wee are not condemned for it,

You know, debts in a mans booke, the writing remaines iiill, the lines are not blotted out,yet when they are once crofTed, the cre-ditour cannot come and askc his debt any more, becaufe it is crofTed: So it is in this, our iinnes arc the fame after we are iuftified, as they were before- but fairh is that that crofleth the booke • faith, I (ay,by apprehending the Pardon, and taking the acquittance at Gids hands that he offers.

Ira manhauc anacquittance, although the debt remaine the fame in the Booke, yet there can no more be required at the hands of him that hath taken the acquittance.

Thus, I lay, faith iullifies vs as an inftrtv-ment, by accepting, receining, and raking I the acquittance that God hath giuen to vs 1 through Cbrtftn

Let

<5i

Of Faith.

The a fts of

faith.

To reconcile vs.

Let mee adieone wordm^eof the next ing: which is, What are the acts of this

To pacifie the I heart,

thin

faith?

They arc thefe three

Finft, To reconcile, or to iuftifie. Secondly, To pacifie the heart. Thirdly, To purifie, or fan&ifie.

The firft thing that Faith doth, is to reconcile : That is, (as I faid before) by faith wee are pitched vpon Christ; wee take him firft, and then wee uke the priuiledges,they all follow vpon it, forgiueneiTe, k and adopti- J on^ this is the firft a& of Faith, to reconcile vs to C h r i s t himfelfe; and vpon this wee haue boldneffe to goe to Christ for for-giuenelTe, to goe to C h r i s t to make vs heyres of all things: For after this manner doth it; of// tbtngs Are jours , whether Paul er Apollo, ejre. And why ? Becaufe you are Christ's, (Marke it,) youmuftfirft bee Christ's: that is, eucn as the Wife is the Husbands, fo you muft be knit and vnited to Christ, and then all things are yours: fo that Faith firft makes vs Chnfi's, it reconciles vs to him, and makes vs one with him, and in him, one with G o d the Father; and then all things are ginen vnto vs, and made ours.

The fecond aft of faith is to quiet and pa-I cifie the heart 5 to comfort vs, in affuring vs ' that

Of Faith.

-r—

<*?

Direel and rt-fle& a& «t faith.

that our iinnes and tranfgrcifions arc forgi-ucn y and this is different from the former : There are two acts of faith :

The one is the dircft aft by which we apprehend and take Christ, and the righte-oufnefTe that is offered through him,by which we take forgiucnefTc.

And the iccond is the refleft a£t by which we know that wee hane taken Chris r, and hauc taken out our pardun • and this acl is yc-ry different from the former,we may haue the former without this.

Wee commonly thinke that wee are not iuftified by C h r i s t, \nlefle we haue afTu-ranceofit, and when \vc looke for that, and finde it not prcfently, all our hopes are gone, but it ihould not befo; It is one acl of Faith to take Christ, and another ad of faith to comfort and pacifie the heart; and that thefe

Difference be-ewecne iheoi*

are two diftinci things, confider but this in a word.

Thefirft a&is conftant, when a man hath once taken and accepted of Christ, hee is alwaies his. after wee once hane Christ, there is no diuorfe: But the other a£t of afTu-c, whereby we know that wee hauc taken him,that is a thing that may faile and deceiue a man,

Againe,the fir ft act- admits of no degrees -, for when a man is once in Christ, hee is alwaies Chris t's, when he is once married to him: Marriage, you know, admits of no

degrees •„

<54-

Of Faith.

degrees* To Juftification is eqiull to euery man, it admits of no degrees, it is ahvaies the fame • we are not now leffe iuftified, and then more, butwearealwsy alike iuftified, being once iuftified: but the other aSt of failh, .whereby I am affured that I haue taken Christ, that admits of degrees, a man may haue fometimes more comfort, fome-times leffe 5 and therefore righteoufnes is faid heere to be reuealed fwn fditb t9 ftiib.

Laftly, the firft aft of faith, whereby we takeC hr i s T,andthofe priuiledges by him, as the Wife takes the Husband, that is founded vpon the fure Word of God, God hath tendered it to vs vpon his Word and pro-mife, andhemuftperformeit, it cannot be altered nor changed j he that builds vpon it, builds vpon the corner-ftone, that will not failehim: But nowthefecond a&, whereby I come to know that I haue done this, that is grounded vpon experience: Indeede, we are helped by the Holj Ghefi to know it, but it is chiefly grounded vpon our owne experience : for it is no more but the a A of a mans owne heart, refle&ing vpon what hee hath done, when hee confiders, Haue I taken Christ, or no? as a Lord, and as a Sa-uiour •asaPrieft,tofaueme> as i King, to liue by his Lawes • this is a looking vpon an aft of mine owne } therefore the vndcrftan-ding and knowing of it muft come from experience.

The

OfFaitb.

6%

he laft a& of taith is to purifie, and to

fanftific I cannot (land vpon it at this time,

nor make Vfe, and apply this as I defircd :

therefore I will brcake off hcere.

So much for this time,

To purific tho

heart*

Of Faith.

OF FAITH

The third Sermon.

Rom. i. 17.

F$r by it the righteeu[ne(fe$fG&dU reuealedfnm Faith t$ Fdtth : A$ tt is written, The iujl /hall line by Faith.

He lad point that wee deli-ucred out of thefe words, was this, that

Faith ts that whereby w<u> are made partakers $f tbz^ right fujnt(fe $fchhfi %

Wee come now to the Vies of ir.

And fir ft of al', if it be by faith ondy by

which we are made partakers of that rightc- Wo£W

ouinefie that faucch vs, the firfl: confe&ary c°uragcd*o

that we will draw from hence is this, That comctoGoi -

__ [E2] we

r/ei

Of Faith.

wee fhould learne to come to C h r i s t with -an empty hand, and not to bee'difcouraged for any want that wee finde in our felucs, nor forthegreatnefTebf our finnes- wee fhould not bee difcouraged for the want of a perfe& degree of repentance and godly forrow, or f'orthewantofwhatfoeuer good worke you thinkeis requiiite tofaluation , for,my belo-ued 5 you muft know that this is the nature of faith, that it doth its worke bed alone • and faidiis fofarre from requiring any thing in the partie that fhall haue Christ, that ne-ceflarily he muft let gocall things elfe, other-wife hee cannot beleeue: and this is a point neccflarily to be confidered: for euery man is apt to conceiue and thinks that it is impof-fible that God fhotfld accept him, vnleffe there bee fomething in him why God fhould Tegard him : If he finde himfelfe to be exceeding vngodly, he thinkes that Christ will neuerlooke after him.

Andagaine, ifhcehaue nothing at all to giue, ifhehaue nothing to bring with him in his hand, hee thinkes that hee fhall haue no pardon: But you fee that faith requires nothing in the firft apprehenfion of C h r i s t, if a man bee neuer fo vngodly, it is all one, the promife notwithftanding is made vnto him.

Againe, Why (hould you looke for rig-hte-oufnefle in your felues ? The worke of faith (and it hath nothing elfe to doe) is to take

that

Of Faith.

69

that nghccoulncflc ol Chnjf, that is none ui your ownc: fo that there is nothing clfc at all require J • for all that faith hach to doe, is onely to take from cbn'ft that rightcoufnefTc that we want our felucs: fo that I fay there is floreafonwhyanyman fliould bee dilcoura-gedinhisfirft comming, for any want that he findes in himfelfc,or for any condition that he is in, because faith onely is that that makes vs partakers of a righteoufnefTeto iuftifie vs, becaufe we our felucs haue it not. I fay, faith is fofarre from requiring any thing to be added to it, to helpe it in the ad of iuflifying, that of ncceflity it excludes all things elfe: for faith hath this double quality, not onely to lay hold ofChriit offcred,but to empty a man of all things elfe whadocucr. As for example, Faith is not onely the beleeuing of a truth which is deliuercd, from the authority of him thatdothdeliuerit^butit is a rcfting vpon Chrift,a carting of ourfelues vpon him. Now when a man lcanes vpon any other thing, hce (lands not vpon his owne legges, hee (lands not vpon his ownebottome y for if hee did, hee could not properly be laid to leane. If a nun trufl and depend vpon another, he pro-uides not for himlelfe, but he that folookcs to hirnfclfe,thathcproLiidefo as to make him felfe fafc if anotlur ihould faile him, fo farre he trufts himfclfe- fo that, beloued, if you truft Chris T 5 ir is ofnecefiity required that

rmuil bee vnboctomed ot your fellies, yon [E 3] muff

A double quality in faith.

JSasfi-

Of Faith.

«* r~ *

mu ft altogether Icane vpon him, you mufti caft your felues wholly vpon him: For faith-: hath fuch an attra&ing vertue in it, that it j fils the heart with Christ. Now it can-1 not fillthe heart with Christ, vnlcfle the j heart be emptyed firft. Therefore I fay, faith hath a double quality, not onely to take, but to empty; and they are reciprocal!, the one cannot be without the other.

Hence it is that we fay ,iaith ingrafts a man 3 a man cannot be ingraft into a new ftocke vn-leffe hee bee quite cut off from the former roote 5 therefore faith driues a man out of himfelfe, and makes him nothing in himfelfe, fo that when he comes to lay hold on the pro-mife of God, helookes at no quality or excel-lencie of his owne,he lookes at no fitnefle nor worthinefTe in himfelfe, but he comes with a j hand and a heart altogether empty: So that j when a man comes to befeech God to rcceiuej him to mercie, and to grant him a Pardon of his finnes, when he comes to take hold of the righteoufnefTe of C h r i s t for his iuftifica-tion 3 ifhethinke that there is any little worthinefTe in him, or that there be no fault in him at all, and from thence (hall thinke that God will receiue him, this man is not fit to come to Cbnfty he muft be wholly emptied of himfelfe, and then 6*iwillfpeake peace vn-tohim.

But you will aske, What is that that faith doth empty a man of?

Faith

Of Faitb.

7 l

^aitii cmpueth a man ot two things:

Firft, of all opinion of righteouihefle in himfelfe.

Secondly, of all opinion of ftrcngth and a biliry to hclpc himfelfc: for if cither of thefe rcmaine in the heart, a man cannot rcceiuc Christ.

Firft,Ifay, amanmufl be emptied of all opinion ofworthinefTe in himfelfe, of all con-ceipt that he hath the leaft rightcoufncfTe in himfelfe; therefore when the yong man came to C h r i s t, and Christ told him that he muft keepe the Law, and he faid hce had done all thofe things from his youth, Christ knew that he was not yet fit,there-fore, faith he, Goe and Jell all that th$u baft ; Chrifts end was nothing elfe but to difcouer to him his ownc vnworthineffe. If thou wilt be perfeft, (faith Christ) take this tryall, Canft thou be content to let thy wealth goe, to follow me ? Canft thou be content to fuffer pcrfecution ? This fhewed that hce was not pcrfed:, but that hee was ftill a finfull man; this was the way to prepare him for Cbri^ this courfe we fee C h r i s t alwaies tookc : we fee it exprefTed in the Parable of the Publican and of the Pharife, the Publican went a-way iuftificd, becaufe he was wholiy empty-ed of all conceipt and opinion of worth in himfelfe.

But the Pharife was not iuftified, (not becaufe he was not aiufter man then the Publi-

! [E 4]

\A*f.

Faith empri-ccha man of two things*

can

Of Faith.

can, for he was in .outward performances better then he- but) becaufe he had an opinion of his owne riffhtectifnefle. he was concei-ted of a worthineffe in himfelfe, therefore he went home not iuftificd.

What was it that excluded the Iewes? was it not an opinion of fomething they had of their owne ?

The LaQdiceansj&ioy thought they were rich and increafed, and wanted nothing, therefore they neuer came to buy of Christ. That which a man thinkes he hath already of his owne, hee will neuer bee at the coft to buy j therefore that is the firft thing that a man muft doe, hee rauft thinke himfelfe of no worth at all, he muft be empty of all opinion and conceit of his owne excellency.

But this is not all, although a manbepcr-fwaded of this, that he hath no worthineffe in himfelfe, yet if he thinke hee isabletohelpe himfelfe, and can ftand alone without God, he will not come to take Christ; and ther-fore this further is required, that a man fee that he hath no ability to helpe himfelfe, that ail his redemption muft come from Christ : for if you aske many men whether they haue any opinion of worth in themfelues, they will be ready to anfwer $ No.-What then is the reafon that they come not to C h r i s t ? It is becaufe they are in health and profperity, and they can doe it foone enough hereafter, they can yet for the prefent fublift without ckifi •

but

Of Faith.

~>

75

but when God fhallfhcwa nuns heart to himfelfc, when God fhewesa man his danger, and (hewes it him as a prefent, and how

vnable he is to helpc himfelfc out of danger, then a man will haue no reft till he hmccbrsjl. Therefore you ihall lee both thefe required, z Cor. i. 30. Christ muftbeto vs wifdome^ 1 cor.x 3* ri^.teoufritfft, (axciificatton^ and redemption too. Firft, if a man thinke that there is any thing in him, either veifdomc^ rigbttoafheffe, or fhnftt-ficdtio*^ that excludes him • for he will reioyce in himfelfc: and that conccrncs the firft condition required, to be empty of all ©pinion of worth.

But yet if a man thinke that hce is able to ftand iafe and feenre for a time, that hce is a-blc to be a Buckler to himfelfe, that hee hath fomewhat wherevnto he may leane, and doth not fee that Cm rist muft be his redemption alfo, he will not come at C h r i s t.

That which kept the Prodigall fonne away, it was not an opinion of any worth in himfelfe, but becaufe he thought hee could line without his father, hee had his portion in his owne hands, and at his owne difpofing j and he would not come home to his Father, till he could liue of himfelfe no longer: fo that, though wee haue an opinion of no worth in our felucs, yet il wee conceiue or thinke that we can liue without Christ, wee will not care for him.

i This was the fault of t!:ofe that were inui-1 ted

Of Faith.

Double complaint mfcnfc ©fwant.

ted to the marriage,they refufed to come 3 not becaufe they thought that themfelues were of worth, but they were perfwaded that they needed not thofe things to which they were inuited. Therefore, I fay, thefe two things muftbedone,amanmuft be emptied of all opinion of worth in himfelfe.

And fecondly, of all ability in himfelfe to helpe himfelfe, and when faith hath done both thefe, then it brings a man to C hri s t, when a man feeth that there is nothing in him why God (hould regard him, and that he cannot ftand longer, nor be in fafety longer then Christ helps him, and fpeakes peace j to him, now a man is fit to take hold vpon Christ: and therefore we muft Iearne to come to C h r i s t with an empty heart.

Many men complaine that they would be-leeue, but they want that forrow that they fhould haue, they want that repentance that they would haue, they thinke they are not yet fit, therefore they dare not apply the promi-fes.

To thefe we fay now, that there is a double kinde of complaint.

One is, when a man lookes vpon thefe things, as vpon things that make him fit, which if he haue, he thinkes God will refpeft him; and if he haue not, he thinkes that God will not looke after him. If thy complaint be thus,it is finfull; for in this thou feckeft fome-thing in thy felfe.

But

Of Faith. | 75

But if a mans complaint be this, that he is not yet awaked enough,that he is not yet fea-iiblc enough of his finncs, the do&rinc of the remifllon of his linnes, and free Juftification doth not affeft him as it fhould. Indeed, here is iuft caufe of complaint •, for thefe things are ncceflary before you can come to take Christ. I Therefore that place in M*t. 10.11. will ex- j plainc this, and anfweran obje&ion that may be made againft it, when the Apoftles were fent out to preach the Gofpcll, when they came to any houfe, they were bidden to £*- j quire who were worthy. If any man be aw/Aj{faith Christ) your peace fhaU come vfon htm : \ but if he be not worthy ,fhake ofifthc duft^&c. A man would rhinke by this that there were ! fomeworthinefTe required in the partie that comes ioChrist, and that before hee can apply the firft promifc of Juftification.

To this we anfwer, the worthinefle that is required here is nothing elfe but an ability to prize Christ, to fct him at a high rate, to long after him, to hunger and thirft after his rightcoufnefTe, your peace Jl\il!come vpon fuel) a man. That is, if there bee a broken-hearted man that lookes after Christ, whofe heart yeames after him, that he is able to prize him aright, he fhaU be accepted: but if they bee fuch menas will not receiue you, fuch as will! not fet meat before you, iuch as willgiuc you no refpeft, fake off t!>? iuft of your feetc^ &c \ So that I fay, fuch a complaint we may make,

Of Faith,

Vfc ; 2. To rcicyce in God.

Eph.i^.

Epb.

i.

2 COr X«30.

T i

Ir'wefindea want of dcfire after Chris for that is required • but if we Jooke vpon any thingasaquaiificarionin our fellies, fuch a worthincfTe is not required,we muft bedriuen out of all conceit of it, or die we. cannot take Chrifi. So much for thotVfe, that feeing it is onely faith whereby wee lay hold of chrifis righteoufneifc, that then we haue no reafon to be diicouraged, inrefpecl: of any want • nay, we muft finde a want of all things, before wee . can be made partakers of this righteouinefle. Againe, fecondly, if it bee by faith onely, by which we are made partakers of this righ-teoufneflfe, and by which we are faued, then we fhould learne hence to reioyce onely in God, and not to reioyce in our fellies • for this is the very end why God hath appointed this way of faluation : Epb. 1.6. For he hath cho-fcnvstothtpratfeoftkeglory ofhtsgrace, in hit Beh*:dJThaz is, that he might haue the praife ! of the glory of his grace, as it is in Epbef* 2. Therefore it is of faith, and nut by workes, thatnomanfliouldboaftofhimfelfe: 1 Cor. 1.30. Therefore Christy wade to vs mf. dsm?) rij^hteouffseffe^ fan cl;peat ion ^andndernp-/iwjthatnoflefh ftioiild reioyce in it fclfe Now if that be Gods end, if that be his aime, why he will haue vs faued by faith, let not vs difappointhirn of his aime, let vs not take from him the glory of his grace • but let vs glory in the Lord. This point we fhould efpedally looke to,

not

Of Faith,

11

not to rcioyccin our fclucs, but in God: For, mybeloued, wee arc all naturally exceeding apt to reioyce in our fclucs, wee would faine finde ibme cxccllencie in our (clues , euery

man is apt to rcfleft vpon himfelfe, and hee would faine fee fome worth there that hec might rcioyccin • and if he be no body at all there, it is contrary to his nature to thinke that he fhall be accepted: there is nothing in the world that we arc fo backward to as this. It was K^ddrns fault in Paradifc, whereas hee fhould hauc trulted God, and hauc beene wholly dependant vpon him for all, he would needes know good and euill, he would hauefomethingofhisowne-, and this was it that loft him all, and brought the curfe vpon him, becaufe hee would not bee dependant.

Now in the Gofpell, GOD comes by a fecond meancs of fauing men, and in this the L O R D would haue the creature to hauc nothing in himfelfe to glory in, but man is hardiy brought to this, but exalts and lifts vp himfelfe, and would faine hauc fome worth andexcellencieof his owne-, but vis long as wee doe thus, wee cannot bee faued: that is the argument that is vfed Ren. 6.4. why o^-Ira/jam wasiuftificd by faith • if there had beene any other way, ^AbrAhun had had wherein to reioyce in himfelfe: but faith excludes this reioycing, and onely faith, wee fhould,I fay,learne to do this in good earned,

to

Rom. £.4,

OfFaith.

to Ice chat there is no worth in our felues, to haucCHRi s Ttobetpvsallinall:0/.3. u. is an excellent place to this purpofe, faith the Apoftle there, (in the matter of faluation) There is neither letv nor Gtntik^oftdnor frttjsut Chrift is alt in all. Thatis, when we come to be iuftified before God, when weecometo the matter of faluation, G$d lookes at nothing in a man, he lookes at no difference betweene man and man; one man is vertuous, another man is wicked 5 one man is a lew, and hath all thofe priuiledges s another man is a Gentile, an alien from the Common-wealth of if rael ; one man is circumcifed, another man is vncircumcifed • but all this is nothing: Why? For Christ is all in all. Marke it: Firft, he is all y that is 3 there is nothing elfe required to iuftifie: Indeede, if wee were fomething, and he were not all, we might theH looke at fomething befides • but he is all.

Againe, he is all in all: that is, goe thorow all things that you may thinke will hclpe you

to faluation,

in all thofe things C h r i s t is oneiy to be refpe&ed, and nothing but Chnfl % whatfoeuer is done without Chrift, God regards it not • If you will doe any worke of your owne to helpe your felues in faluation, if you will reft vpon any priuiledges, Chrift is not all in all 5 but Chrift muft be all in all in euery thing: and if onely Chrift be all, then we muft come onely with faith • for it is faith onely that layes hold vpon Chrift.

Now

Of Faith.

19

Now a naturall man, hec will not haue Chrift to bee ail, but himfelfe will bcc fome-thing; orifChriftbcallinibme things, he will not haue Chrift to oc all in eucry thing, to hauc Chrift to be his wifd^mc, his righte-oufncfTcjhisfanclification-, to doe nothing but by Chrift; to haue Chrift to be his redemption, not to be able tohclpe himfelfe without Chrift, but that Chrift muft helpe him out of eucry trouble, andbeftowe vpon him eucry comfort, this, I fay, is contrary to the nature ot man: therefore we muft bee thorowly emptyedofour felues in this matter of reioycing,afwell as in the matter of taking: for in what meafureany man fcts any price vpon himfelfe, fo farre as he hath any opinion ofhimfelfethathcisfomething, iuft fo farre he detrafts from Chrift: but when a man boaftsnocofhimfclfeatall, fuch a man re-ioyceth in God altogether, fuch a man will ftand amazed at the height, and breadth, and length, and depth oftheloue of God • fuch a man will be able to fee that there are vnfear-chablc riches in Chrift • fuch a man will be a-ble to fay with PW,that he cares for nothing, he reckons all things dung, Phtl. 3. I hauc all the priuiledges((aith he)that other men haue; I am a Jew, I am a Pharife -, but I reckon all thefe things as dung ; that is, I care for none of them, if I had an hundred more: It is Itrue, Ihanebeeneas ftrid asany man; yea, .1 went beyond others: for I was zealous in

that

Phil

Of Faith.

Reu*7«>*»

that courfe wherein I was, yet I hauc beene taught thus much, that all thefe things arc no-thing/or God regards them not, he regards nothing but Chriftandhis righteoufnes,there-forc I looke not after thefe things, but that I may be found in him, not hauing mine own righteoufnefTe, but that righteoufneflc that God acccpteth, which is through faith i* him. Therefore, my brethren, learne thus to re-ioyce in C h r i $ t, and in G o d, and not in your felues ; this is the mod excellent worke thatwecanperforme, it is the worke of the Saints and Angels in Heauen, wee Ihould learne to come as ncere them now as we can : In Rest. 7. 11. they cryed with a loud voyce, faying 3 S<*/*4//M commeib by curGodjhat fitttth vfon the Throne^ and by the Lam be ; and there-fire, praife^ andmfdome^ and glory be gluen to God foreuermore^ becaufe faluation is from the Lord, and from the Lambe, and not from our felues at all: hence it is that they fell downe, and worfhipped him; and for this caufe they all cry, wifdome, and glory, and praife be to our God for euermore.

If faluation had beene from our felues, if wee had done any thing to helpe our felues therein, there had not been ground of giuing all praife and glory to God -, and if this bee the worke of the Saints & Angels, we fnould labour to performe it as abundantly as we can now: and let vs doe it in good earned: for if men could be brought to this, to reioyce 1 in

God

Of Faith.

Si

vfi. f.

To labour for

God alone, their mouthes would bee filled | with praife exceedingly, they would regard nothing elfe, and inthecourfe of their hues they would make it cuident to the world, that they were fuch as made no account of the World, fo they might haue Christ, they would be content with any condition: for ChrtH is all in all to them.

Thirdly, if it be by faith onely by which wc are made partakers of the righteoufnefle by I which we are faued, thenitfhould teach vs f to let other things goe, and principally to mindethis matter, to labour to get faith, whatfoeuerbecome of other things^ for it is that by which we haue faluation.

The Papifts, they teach that workes arc the mainc, and many things they prefcribe that men mud doe: our Do£trineis,youfee, that faith onely is required : Indeede, many things follow vpon faith, but faith is that yon muft onely labour for, and then the reft will follow vpon it.

This Do&rineof ours, you (hall finde that it is dcliuercd cleerely in Gal. $.$>6. We tvaite^ through the Spiritj for the hope of right:o*(neJfe, which is through faith. That is, wc looke for nothing from the Law, we regard no workes at all in the matter of iuftification- that which we looke for, is onely that rightcoufnes which is taken by faith : and why doe wee fo ? For, faith he, in Chrijf Ifm^ neither circumcifion is a-ny things tor vncircnmcifion^ but faith, &c+ As [F] if

Cal.f.f.tf.

Of Faith.

Without faith God regards not morall

vcniKf.

if he fhornld fay, there is good reafon why we (honld expect faluation onely by faith, be-caufe nothing elfe will helpe vs in that worke, ciTCHmQifitnis tiQthirg^ norvnctrcumciftonis no. ihmg: by thofe two hee meanes all other things, that is, the hauing of all the priuiled-ges in the world, the doing of all the workes that can be done, faith is all in a!! • but it muft be fuch a taith as workes by lone j though it be by faith onely, yet it is not an idle faith : therefore you are efpecially to labour for faith.

There are many other excellencies that we are capable of, many morall vermes, fuch as Ariftetleznd Socrates haue deferibed, but without faith, God regards none of thefe: take one that is a wicked man, and take another, lethimbeneuer fovertuous, teSscraus, and Stated^ that were the ftri&eft in morality of aU the Heathen j nay, take any man that liues in the Church, that liues the moA ftrict and exaA life, and yet is not iuftified by faith, G$d makes no difference betweene thefe men, the one is as ncere to heauen as the other, GOD lookes vpon them bot h with the fame eye- for he regards nothing without faith. He that is the mod prophane and vngodly, if he come with faith, he fhall obtaine cAr/y? 3 the other that hath all other morall Vertues in the moft cxa& manner, without faith, they fhail doe him no good: therefore we are to ieeke for nothing in the matter of iuilification,but howl

we'

Of Faith.

*}

we may be enabled tobclceue, we are principally to ftudy this matter of faith.

Take ilich a one as Socrates^ and fuch a one as Saint /W, it may be S$crates might bee outwardly as temperate, and as patient, and be indued with as many excellencies , hee might appeare in his carriage as ftricl: as Saint FamI-, but here is the great difference, The one doth what hee doth of himfelfc, and through himfelfc, and for himfclfe 5 the o-ther doth what hee doth of Christ, and through Chris r,and for C h r 1 s t : therefore faith mainely is requisite.

If we had all other excellencies,yct we fhall findc this in them, that they doe alway giuc , ) fomething to the creature.

Againc 5 ifyougoeneuerfofarre in them, yet you fhall finde that there is fome imperfection in them.

But faith it emptieth the creature of all things, it leaueth nothing in a man, it makes him leaneand reft only vpon Christ, and vpon his righteoufnefle for faluation.

Againc,faith worketh in vs a loue to God : for, we hauing nothing in our fclncs, but all that we hauc being from him, we cannot but loue him again,\

Again?, faith prcfentcth to God a perfect righteoufnes,and therfore c$a only accepts it: for God mull be iuft 3 and nothing can fatisfie the J uftice of God, but a righteoufnes that is perfed, nothing can attainearightcoufhefle [Fa] that

Difference be-twecne faith andworall rcrcuci.

H

Of Faith.

that is perfect, but onely faith, labour there- j tore to beleeue this, and to turne all your ftu-1 dy and care how to get faith. My beloued, this is a thing that we are bound to preach to you -, this is thefumme of that Dodlrine that C h r. i s t lb often preached when he was vp-on the Earth, BcUeue^ for the Klngdome of God is at hand: this is the fumme of all the Do-(Urine of the Apoftles, it was all they had to doe,to perfwade men to beleeue: What was the fumme of all Pauls Doctrine > We goe vp anddowne> faith he, from place to place, xvitnef (ing both to Ierves and Genriles , &c. So it is our part, when we come to preach to you, when we come to difpenfe to you that which is for thenourifhment of your foules, we mud doe< as thofe Stewards that fet bread and fait vpon the Table,whatfoeuer other difh there is • fo we fhould alway preach chrift, and perfwade you to beleeue in him,and ftir you vp to turne the ftreame of your endenours after the obtaining of that faith that taketh this rightc-oufnefTe ; the principall thing we are tojook vnto, is, to fee from what Fountaine that that we haue comes •, if a manhaue neuer fo many vermes in him, if they arife not from this fountaine, if they fpring not from this roote, they are nothing, God lookes vpon them without acceptance or delight.

Againe,this is that that you are to doe in hearings that which you are chiefly to lookc after, is,how to get faith; and therfore if men

will

Of Faitk.

will employ their itrcngth and their endc-uours, and bufic themfclucs to atraine fuch and fuch vertues, it is but as the watering of the branchcs,and to let the roote alone s tilth is the roote,that is 3 it is that that makes all acceptable to God : for what is the difference betweene Chriftianity and Morality , and without this, what is our preaching ? Wee may gather welneere as good inftru&ions to refill vice, out of Pl*tsrcb> and out of Seneca^ as outof/W/Epiftles, but this difFerenceth it, that we preach Christ, and from Chttft wee deriue ability and ftrength to doe all things elfe,and that makes all elfe to be acceptable^ that this is it that you muft looke af-ter,tohaueC h r i s T,to receiue all from him, to doe all for him^for thefe are rcciprocall,vn-lefTe you thinke you haue all from Christ, you will neuer doe all for hina 3 when wee thinke C hr i s t is alfuilicient,we will be perfect with him againc.

But,by the way, in this you fee not onely the difference betweene morall vertues, and thofe in a true Chriftian, which is godlinefTe, that they come from different fountaines, and looke to different ends ^ but you fcealfothc difference betweene thofe fhewes of ftrid-ncfle that arc among the Papifts, and that fincerity of life that wee preach vnto you, which is an effccl: of this faith: for, if you marke it, you fhall find that all that they doc, either is without cbni}, or addes to chhfi 5 * [F3] they

85

Difference betweene faith and fhewes of holincfc.

Of Faith

To apply the promiles with

boldnetfc.

they thinke they fhall bee faued for doing fuchandfuch things, which prepare and fit them for faluation, they looke maincly to the workes of humbling the body, and doing many aftions of mortification, but ftiil chrtft onely is not fought after in all this. But now looke to the Do&rine that we haue deliuered, it is C h r i s t that we preach, it is faith that wepteachvnto you. It is true, wee preach thofe things too, we lay the fame neceffity vp-on you of doing good workes, we ftirreyou vp to holineffe of life, and mortification 5 but here is the difference, wee deriue it all from Chrtft by faith, we fay that faith doth all.

Indeed when you haue faith, if that faith be right, it will worke by loue: here then you fee the difference,wc doe the fame things,but we deriue all from a iuftifying faith, laying hold vpon Christ-, and fo loue tohim,and all other graces doe arife from this.

Againe, a fourth Vfe of this point is this. If faluation be onely by faith, then we fnould learnc hence to goe with boldnefle toGOD, to take the promifes, and to reckon them fure to vs. Iffomething elfe had beene required on our part, wee fhould then haue gone with a great deale of doubting to God • but now, feeing there is nothing reqnired,but only to goe and take it, this fhould makevs to goe with boldnefle to the Throne of Grace, to come with afTurance that we fhall fpeed.

And therefore in the bufinefle ot feektng to

God

Of Faith.

»7

God for the remiflion of our finnes, (which indeed is die greatcft bufinefle that wee hauc to doe) what greater comfort can there bee, then to haue this afTurancc, that if wee come to God for it, we ihall not faile nor be decei-ued of it?

For the prefent occafion of receiuing the Sacrament: What is the end of the Sacrament, but to preach faith? The Sacrament preacheth that to your outward fenfes, that we doc to your vnderftandings; it prefenteth to the eye, that which wee now preach to the eare: for what is the Couenant of God in the GofpelI,but onely this ? God offers Cbrifi vnto you freely, as the Bread and Wine is giuen vnto you. To vs 4 Sonne is giuen, &c.

Againe, we take him, and binde our felues to obey him, and to loue him, to be to him a-lone, to marry him, to make him our Lord and our Husband. Now in the Sacrament both thefe are done: when the Bread and Wine are offered, they are but a refemblance of the offer of Christ. Indeed there is a blefling in it: for it is Gods Ordinance, it in-creafeth this grace of faith. And againe 3 thcre is a bond on our part, wherein wee tye our felues to obey Christ.

Now ifany of you will offer to come, and yet haue not giuen vp your felues to G O D in good earneft, you receiue your own condemnation, you are diuorfed from Christ, and married to the World •, and this is to receiue [F4] *e

0} Faith,

Gods free pre mifc ihouli incourage vs co come with boldneiie.

11 oh u$.

the Sacrament vnworthily. The nuine end of the Sacrament, is to increafe faith, and fal-uation is ours by faith > therefore wee (hould come with boldneffe, and lay hold vponthe promifes of it.

We (hould doe in this cafe as loab did, lay hold vpon the homes of the Altar; that is, rake hold vpon Chris T,and remember that fare word of promife. To vs a Sonne k giuen y to vs a Child is borne. And, Let whofocner will^ come and take of the waters of life freely. Goe thorow the whole Booke of God, all the pro-miles therein are as fo many grounds for faith to build vpon- it is impoflible that <W (hould flay you, if you come and lay hold of the homes of the Altar. If you will take Chrift, and rcceiue thefc promifes, and reft on them, it is impoflible but that God fhould pcrforme them, he hath bound himfelfe to performc what he hath faid, in x lob. u 9. if we acknowledge oarjfnnes, be is faith full and iufl to forgiut them; As if he were vniuft andvnfaithfullif he fhould not doe it. His Oath is parted, hec hath added an Oath to his promife, that by 2 „ immutable witnefles it {hould (land firme.

Wc fhould doe in this cafe as Jacob did, after he had once a promife from God, when hemectes his brother £fau, Lord, (faith hee) Thots baftpromifed to dot me good\ therefore deli-1 iter me from the hand of my brother. So, when j we hauea promife, and God hath faid, Hee j thatwilltakc Chris t .fnallbe faucd, and'

C H r f s r

Of Faith.

8?

C h r i $ t is freely giucn, and the pardon is gcnerall, therefore what fhould hinder vs? Vrge God vponhis promifc, wraflle with God, as/.//r<^ did, and let him not goc without a bleffing ; wdfliitig implyes refilling, it isa figne God refitted him for a time: fo, it may be, God will deny thee a great whilc,yct continue thou to feeke him, let him not goe, he cannot deny thee in thccnd,thou fhak hauc the bleffing at the laft: we fhould learne thus to importuncGoD,rcll him,£0r^,I hauea fure promifc,and thou haft made the pardon gene-rail, and I am fure I come within the number of that Comifiion: Goe And f reach the Geftell t$ eucry creature, goc and tell euery man vnder heauen,that drift is offered to him,he is freely giucn to him by God the Father,and there-is nothing required of you, but that you marry him,nothing but to accept of him^hcrc is a word fure enough, if there were nothing elfe but this. Therfore learne to doe in this as the Woman otc&n&an did, though clmfl denyed her, yet fhe would not giue ouer: for fhe had this ground to build vpon, that he was fefi*± he was the Sonne ofDautd, he wjs mcrcifull, and (lice had exceeding great ncede of him, and there fore fhe would not giue ouer 5 fo^ I fay, hauing this ground for your faith, goe to God with boldncfle, and ncucr giue ouer 3 it isimpollible (ifyoulcekc him in good earned, with all your hv.art) but that he fhould receiue you.

k

(?o

Of Faith.

It is true indeed, hec gtues to fome fooner then he doth to others • with fome hedeaics as he did with the Woman of Canan y to fome he giues an anfwer quickly, fome agaiae hee defers longer, and he wili put vsto the tryall. Christ dealcth differently with his children, he doth with vs fometimes as the vniuft Iudge,heturnesthedeafeeareto vs, or like the man that was in bed with his children,and was vnwilling to rife; but what faith the Text ? Lttk. 11.6. though he would not doc it for him as a friend, yet his importunity makes him rife and lend him: fo thou thinkft (it may be) God is not thy friend, yet by thy 1>TL «fportimity he will rife at the !aft • therefore, '(though thou finde God to be as an enemy, though he be neuer fo backward to rife, yet giue not ouer, I can allure thee, as cer-tainely as there is any truth in the Booke of God, thou fhaltbe heard in the end, Heauen and Earth (haSpafie away before tbu fare Ward fhall perifh. It is Gods manner to put men to the tryall, and it is his wifdome fo to doe, o-therwife, he would haue many that would be forward at the firft, that would fall off in the end.

It was Naomies wifdome to bid her Daughter Ruth goe backe to her kindred, but thee would not, fhe flood it out: 1 mil goe (faith fhe) where thoHgoeft, and nothing hat aeath fhall part hetweene me and thee. When Naomi faw that fhe was ftedfaftly minded, (he tooke her

along

Of Faith.

9*

along with her. So, if G o d fhould receiuc mc-nar thchrii:, many men wuiild come in, and take hold vpon Cbrifl^ and m ike a profci (ion of his Name, but they would not hold out to die end with him : But when Christ fhall teJl them, I haue not fo much as a place to lay my head in, if thou wilt haue me, thou mult deny thy ielre, and take vp thy Croffr, and thou ihalt finde a <;reat deale of trouble, and fuffer perfecution5 If a man now, not-withltanding this, will not be bearen off from Chrtfl^ bur, though Ckrift uirne the d< afe care to him for the prefent, and prefent to him all manner of difficu tics, yet if he will, notwit;i-ftanding all this, be conftant ftill in importuning GW to haue Chris T,whcn God fhall fee that his mind is thus fet, he will take him along with him, hec will be thine, and thou ("halt be his, his people lTiall be thy peop.e: this is it that knits the knot betweene you : OHj Beteuedu mint^ And I am hi< ; his VVord is pa(Ted for it, he hath promifed his confent, now if we will giue ours, the match is made.

If it were doubtfull whether wee fhould haue his confent,it were another caie • but we haue a furc Word for it, wee fhould learne therefore to importune him.

Now when we haue done this, when wee are come with this boldneflfe, and haue laid hold vponC hri s t, then let vs looke to the priuiledges, then let vs take the pardon of our finnes, adoption, and reconciliation, and all

things

0/Faith.

ObieSt

Anf.

Chrift required* but a wil-HngnefTe to rnortifie our lufts.

things elie, only remember that condition of after-obedience, that though wee may come freely, and come with this boldnefle, and though nothing be required, but that we take this Sonne of God that is offered, yet, I fay, there is a condition of after-obedience, wee muft refolue to feme him, and to loue him with all our heart,we muft refolue to doe that that Ruth promifeth to Naomi, to hue with him,andtobewithhim,andthat his people fhall be our people, &c.

But you will fay D I am willing to doe this, to part from my lufts, and to be to C h r i s t alone, but I am not able, my lufts are ftrong and preualent.

To this I anfwer. If thou bee but willing, Chrift defires no more: I would but aske thee this, Suppofe that thou wert able to ouer-comethofe lufts; take a man that is ftrongly giuen to good-fellowiliip, (as they call it) to company-keeping, that is giuen to fornication, to fwearing, or whatfoeuer the finne bee, take any preualent luft that is in any man that now heareth me, I would aske him this Que-ftion- Put the cafe thou wert able to get the victory oner thy luft, wouldft thou be content to part with it,and to take Christ? If thou fayed. No, I had rather enioy the fweetnefTe of my lufts ftill, Art thou not now worthy to be condemned ? But if thou anfwer, I would, ypon condition I were able to ouercome my lufts • I aftlire thec,GoD will make theeable,

God

Of Faith.

9]

God requires no more but a willingneflc to comc,and take Christ, the other is Gods

workc,

I, but I hauc tryed, and hauc not found it Ohutt

fo.

I anfwer, it cannot be, thou haft not yet folued to part with thy lufts, thou haft not yet fetdowne this peremptory conclufion in thy fclfe, that thou wilt forfake euery thing that you may haue Christ: If any man fay he is will ing to take Christ, and to part with the fweetnefTe, and the plcafantneflc, and the profitablencfTe that his lull: brings to him, if he could get the vi&ory, ifhee were freed from the follicitations ofthem: Let me tell thee, thou muft firft refolue to take Chnft vpon his owne conditions, and for the other, God hath promifed to doe that hirnfelfe: i. Cor. 8. 9. God will confirm* you y and keepe yet* bUmelefie • for he is faith full that hath called you totbefell$v(h>pofhuSenn-e. As if hee Pnould haue laid, Doe you thinke that God will call men coChris t, that he will befeech men to take his Sonne, will he call you to the fcl-lowfhip of his Sonne, and will hee not keepe you blameles > he hath promifed it,andfworn it, ifhefhculd not doe it, heefhouldbc vn-faithfull* when God callcth you to come vnto Chriftjat proiuifeth that the vertue of chrifis death fhall kill finne in you, and that the vertue of Chrifts Rcfurre&ion fhall raifc you ,vp to newnefle of life 5 God hath promifed I that

Anfw*

1 Cor, 8.j.

w

OfFsttb.

Two things in

laying hold on the promifes.

that he will giue the Holy Ghofl : for he neuer giues his Sonne to any, but he giues them the Spirit ot his Sonne too. Now, Hee that bath called jcu is faithfully and ht will dee it. So that Ifay,ifthouwiltcome in, (that is) if thou wilt accept of C hrist vpon his conditions, itiscerraine God will receiue thee-, and if thou find thy lelfe troubled with the violence of any luft, or of any temptation^ prefle vpon God, vrge him with his Word and promife, that he would aflift thefc by his own ftrength, that he would enable thee toouercorae, that he would giue thee the Spirit of his Sonne, and rcfolue as lob, 7hough be kill me 3 yet witll truftwhint: forlhauea fure promife, Hea-uenand Earth (hallpajfe t but not one tittle of hit fure Wurifhallpaffh till it fo fulfilled.

Now becaufe this is a point of much mo-ment,this laying hold vpon the promifes,and becaufe it is a thing that is not eafily done, therefore I will fhew you thefetwo things.

The firft is this,that the vnderftanding muft be rightly informed, what ground a man hath to doe it; when a man comes to beleeue the forgiueneffeofhisfinnes, let him not thinke, I haue a perfwafion that my (nines are forgi-

ucn, therefore they are forgiuenj but a man mult labour to fee the ground of it: for, a thing is not true becaufe wee arc* perfwaded it is fo; but the thing is fird true, and then we beleeue it: God hath firft offered forgiue-nefleof iinnes to you, and then you looke vpon

Of Faith,

on his Word, and fo bclccuc it , Bur, I /ay, when a man is pcrfwaded in a con tilled nun-ner,without any iuft ground, without a clccrc knowledge of the progrcflc of raith, how it goeth along, this is not right, this kecpeth many from alfurancc, becaufe they are not clccrcly inftructed in it: For, to the end that faith may take hold of the promife,rhatit may be (lire to vs, we mud concciuc of the right method,and thac (lands in rhelc foure things.

Firft, wc muft fee our owne condition,we murt be iicke before we can feeke to the Phy-/ician, we mult fee our (e-lues to be condemned men, that there is nothing in vs to hc'pe our felues-, wee mult be broken in heart in fome meafure, wee muft fee our felues to bee children of wrath D aifd then we will come and fceke for a remedy • and that is,

By looking into thcBookeof God, (and that is the fecond thing) and there I finde all the promifes, C h r i s t is there cleerely oflre-red,one!y with this condition required, that I muft obey him,and feme him,and lone him-fo that that is the fecond thing, Christ i> offered in the Scriptures to eucry ore, and if youhaue him, youfhall hauea pardonot your flnnes with him • onely he is offered with condition of obedience: \Vc!!, when yon fee this ckcrcly,nowyou come toconfider it,you begin to ponder this Word, whether it be () or no, a man begins tothinke, Is this a hire promile? and then he fees, thatboke what

certaincty

95

4. Things in ihc vn<icriian« ding. I.

p6

gnefi.

Of Faith .

certaincty there is of the Scriptures in gene-rail, there is the fame certainety in thefe particular promifes: fo that with the fame faith that a man is to beleeue the Word ofGon, with the fame faich k hc is to beleeue this offer of C H RI s T. I, but isitiuxtteme? Then a man lookes to the generality of the promife, that it is offered to all, none excepted, and therefore, faith hee, it is offered to me.

But will Chrifi doe to me as hee hath pro-mifed, is he powerfull and willing to doe it ? Then a man lookes into the Word, and finds that he is Almighty, that he is able to make him the Sonne of God, that whatfoeuer chrifi hath by nature, he {hall hauc it by matching with him: Indeede Chrifi hath it immediately as he is the S onne of G o d , but wee haue it mediately, as the Wife hath the riches of her Husband. If a Woman marry the Kings Sonne, {he hath the fame priuiledges 5 and the fame inheritance that he hath: fo 3 whatfoeuer Christ hath becomes ours: Paul, and o^-pello, and all are C h r i s t's, the World is

C HR

I ST S

and ali things prefent and to

come are C h r i s t's, and they are all made ours. Now when this is well pondered, and wefindethatwee haue a fure Word to con -firme this,

Then, in the third p!ace,we come and cake him, and this no man will doe indeed, till he

haue

Of Frith.

a. *■ _« *-

97

haue well coniidercd, as the faying is of marriage, that ic is a bellowing of onesfelfe vpon fuch a one, fo it is in this - cucry one therefore fhould coniider Defore-hand, what it is to be-ftow himfelte vpon Christ, and when this is done, that we haue made the match, and bellowed our felues vpon Christ, then,

In the next place, we come to fee what we fhall haue by him,and then we come to make v(e of all that Christ brings with him, re-conciliarion, and pardon of finne, and all things elie that he hath, I haue with him, I am the fonne of GW, and I fhall be fan&ifiedj (for together with him I haue his Spirit,) all my prayers fhall be heard, all the promifes in the Booke of G o d are mine-, for In him they are all7(4 ar,d ^Armn : as all the World is his, fo it is all the wealth of a Christian after he hath taken Christ. Now when this isdiftindMy propounded to vs, and weccon-ceiue it aright, it makes the way much more eafic to vs ; but when we goe on in a contufed manner, becaufe the Golpell is not cleerely vnderftoodby vs, hence it i3 that wee labour much, and yet the thing is not done: therefore, my beloucd, if you haue a perfwafion of the forgiucneffe of your iinnes, if it bee but a mecre perfwafion, it will alter exceeding!y,it will goe and come in the time of temptation-but when you haue a lure Word, when you haue built your felues vpon the Scriptures, it is not dependant vpon your perfwaiion, but it [G]

L~ —

Of "Mil.

is the Word that you relt vpoa : For fancie, and opinion, and perftvafion, it will grow fometimes longer, and fometimes fhorter, as the fhaddowdoth, whereas the body of the thing is the fame y but when your eye is vpon the Word,when you reft vpon that,then your perfwafion will continue the fame as the Word continues.. Indeed, your comfort may be fometimes more,, fometimes lefie j but J when it is pitched vpon the fure Word, that | is it that will bring you comfort in the working of it, to obferue the method and degrees of it. Indeed, my beloned, it is a point of another nature to beleeue then the world thinks of- therefore examine, and recall,and vnder-ftand this Do&rine that we haue now taught youdiftin&ly, it will be worth all your labour^ for the prefent you fhall haue a good confeience, and the aflfcrance of G»ds fauour, I and when death comes, the right vaderftan-ding of it will be worth all the world befides. It isfaid of the fecond ground,that they fell away, becaufe they kadn* reote in tbemfelaes : they had fome root, but their faith was pitched vpon a general! Do&rine, vpon a generall perfwafion, that hath a kinde of roote, but it hathnorooteinitfelfe: fo many Chriftians j goe farre, and they doe much, but they haue norooteinthemfelues, that is, they doe not vnderftand. diftin&ly, and throughly, the grounds vpon which their faith is built, they lee not a fure ground for it in the Word of

God

OfFtitb.

So much for this time.

fi^cis.

[G*j

OF

99

God, they know not how faith is built vpon the lure corner ft one • for C h r i s t is that lure corner (lone, he that is built vpon him fhallneucrbe aflianicd, wee iliould learne therefore not to giue oner till wee be rooted and grounded. If a man fhould askc many

f)eople, What is the real on that you are per-wadedthat your finnes are forgiuen? (for you ought to build that vpon an iafallible ground) If it be no more but oecaufc you are perf waded, it is nothing- but if you can fay, My finnes arc forgiuen, becaufe I haue chrift, and ht that bath the Sonne huh life, I haue the furc Word of God for it, God cannot lye, he is Truth it felfc that hath faid it, and he hath offered Christ to cuery creature vnder Heauen- then is the ground good, thou maift take him boldly, being within that number.

A

Of Faith.

OF FAITH

The fourth Sermon.

Rom. I. 17.

I9r by it the rightecufnc(fe$fG$du rt*uUAfr$m Fditb H Fdith : As it is writUn^ The iujijbdll lint by Fditk.

He next thing to bee done is this, to draw the will to take the promifes ; for , though the vndcr(tanding rightly apprehend all that is deliuered in the Word, yet except the will bee bowed, except we incline, and be willing to embrace thefe offers,and willingly take Cbrift vpon thefe conditions, the thing is not done ; for, I fay, iuftifying faith is as well in the will as in the vndciftanding: for that which I de-___^ [G 3] Huer

Ioh/i£.

Iehi 6. 44,

Car:, a. 3.

Of Faith.

awe*

liuer now, is built vpon that which I deliue-j red before 5 and I ipeake chiefly to thofe that; vnderftand the prerniies, or elfe you will not i fully vnderftand that we are now about.

But feeing that the vtf ii! hath a part in faith ! as well as the vnder{landing, the fecond thing i is to draw the will: But how is that done > J This is the worke of6W, hee onely hath the) (oueraignety ouer the will and affections of a man, it is the great prerogatiueof GoD,when a bufinefle is to be done with the will and af-ft&ions, GoDmuftperfwadeit, as in Noah's fpeech, Godperfwade Iapheth to dwell in th^> Ttnts of Sem: As if he ihould fay, I may per-fwadein vaine, except God put to his hand to the worke: So it is the property of the Spirit to convince • as lob. 16. I he Sprit [hall cov-f*ince the World offinm andrtg&esufnefie. That; is, he (hall fhew men their iinnes, and their neede, and withal! conuince them, and per-fwade them to take chrifts righteoufnes. Thus I fay, it is God that draweth the will, it is he that puts a ftrong inftinft into the heart of man,it is he that iHiift worke on the heart, as in leh, 6. 44. None ran come to me except tbc^j Father draw htm. How ih all that be done? If God doth once draw a man, hee will hauc J no reft till he haue Cbri/l, hee will not bee at quiet till he haue gotten him: compare that place, Noue come to me except the Father draw him, with that Cant . 2.3. Draw i>,\ a*d we will mnne afur 4hee y it is not fuch drawing as when

amao.

Of Faith.

ioj

a man is drawnc oy force, but it is a drawing which is done by changing the will and a ctions,whcn God alters the bent of the mind, when God iuftihVs a man, hee will affect a nuns heart fo, that hec ihall bee lb affe&cd Willi Chrift, as that he fhall hauc no reft till he haue him; when he doth fee his necde of him, he (hah not giueouer, till he be allured that he is reconciled to him : Draw fw 1 Ahd \vt wtllnnncafttr thee: It is fuch a drawing as is called the teaching of God : l$b.6. 45. Tejbalt be taught of God: that is, when God comes to teach a thing, he boweth the will and affections to doe it. Wee hcerctoiore exemplified this by the limilitude of the Anr,and thcBee 3 and other creatures, they arc (aid to be raughc of God, when God puts a ftrong inftiuft into them to doe fuch and fuch a thing,he teacheth them to doe this and this: So Gjd teacheth men to come to Chrift,that is,he puts a ftrong inclination into their hearts, and when that is there once, they can haue no reft •, as the Iron cannot reft till it come to the Load ft one, and as the (tone cannot reft till it corrte to the cca-ter, fo the heart of man, when God draweth it, when hee hath changed the wiil, then hee findes fuch a difpofition in him as was in the Spoufe, Catjt 2. She fought him whom her foulcloued,lTie fought him oy night, and by day,fhe fought him in the ftreet, and among the Watchmen^ and neuer retted vntili llue l had found him: So when God hath drawnc I [G 4] a mans I

lOJJ.

The will

drawnebyj,

meanes.

i. Meaner

f

;or.ifi e

0/ /uj* £.

i a mans heart, when hec hath inclined a mans will to embrace chrift, heeisneuer fatisfied vntill he haue found him.

But,you will fay,Gon cloth this by meanes, he vfeth Arguments to draw the wiiL

It is true. The Qoeftion therefore is, How God doth this: we will propound 3, meanes by which God doth vfually doe it.

Firft, the will is drawne, by being pcrfwa-ded what the miferable condition of a man is that is not yet come to C h r i s t, that hath not yet taken him, that hath not gotten the pardon and forgiuencfle of his finnes, that hath not got aflurance that Ckrift hath recei-ued him to mercy.

The fecoad thing is, the good that he fhall get by it.

The third thing is,that he (hall not lofe his labour if he doe attempt it.

The firft thing, I fay, that drawes vs to C h r 1 s t, is toconfider how miferablc wee are without him, if men were perfwaded of this, they would more fcekc him. It is true, if a man could liuc alone he would not come to him: take Rebels, & Pyrates, if they were able to maintainethemfelues abroad, if they could be as happy in rebellion as in receiuing mercie, they would neucr come in: So it is in this cafe, Jfwebc brought to this exigent, that we fee wee cannot hold out any longer, we are not ftronger then he^, as the Apoftlc faith, 1 C$r.iQ 9 Aret*eJlrMgcrtbt»bef when

a man!

Of Faith.

105

a man is pcrfwadedof that, when a man fceth this nccefTuy is laid vponhim, orclfe he pe-rifheth, then lie will come in: So take a fer-uant or a fonnc, if he be able to Hue from his Father, or Mailers houfc, perhaps he will run at ryot ftill- but when he fceth he cannot haue (b much as huskes, hee can haue nothing to fuftaine him, that is it that will bring him home: So take a Wife, aSpoufe, if one come to wooc her, if fhe be able to Hue without him, it may be fhe will refufe him, but if the cafe be fo that fhe cannot fubfift, but the Creditors will come vpon her,fhe muft needs haue a Husband to proteft her, robe a barrc andacoueringvntoher, now fhe fceth a ne-ceflity of it: Therefore we fay the Law driues men vnto Christ, and the Law doth it by fhewing a man his finne, and the curfe due to it, by fhewing a man his vilcnefTc, and if this will not doc it, then it fhewes him the curfe-when a man fees the mifcry that the Law brings vpon him, and pronounccth ag^lnft him, that he is condemned, that perfwades him : Therefore the Law drawes a man, and the fence of his mifery, ("hewing him thar hee is out of C h n 1 s t, this drawes him to confi-dcrthat God is his enemy, that all the creatures are his enemies,: for if God bee thine enemy, then ncedes muft all the creatures be fo, becaufc they turne with him to and fro, as an Armie turnes at the becke of the Generall. Now to haue God and the creatures to bee a

mans

1

Of Faith.

i.Meanes*

mans enemy ,to hauc cuery thing to worke together for a mans hurt • profperity flaies him, andadueriity is not a Piaftcr or Medicine,but a poyfon to him, query thing ioyncs for his hurt ^ the Word, which is the fauour of life to others, is the fauour of death to him $ the Sacraments, which arc a meanes to conuey grace and afTurance to others, it is a meanes to conuey Satan to his heart, it incrcaicth his condemnationandhisiudgement, when the wrath of God abides vpon a man- t at is, it fhall be vpon him for eternity hereafter: for he that hath not the Sonne,hath not life, lob. 3.W/. when a man ferioufly confiders all this, when he feeth what cafe he is in, that he caa-not Hue without Christ, this wiil be one thing that boweth and inclineth the will to come in and take Christ : but this is not all. But in the fecond place, a man will know what good he {hall haue by fuch a Husband • and indeed, if this were all, hee could neuer marry out of loue, and if he dee not, it can be no match: Therefore we muft finde fome good, fome cxcellencie in Christ; and this is the fecond thing that drawes the will. If we take him, wc fhall haue all his wealth, and all his honour, all the ioy and pleafure he can afford, we fhall haue all his wealth 3 that is, goe to the whole Vniuerfe, and fee what there is profitable or comfortable to the fons of men,and all that is ours,whether it be Pas!, or Jpelh) or Cephas, or the world, or life, or

death,

Of Faith.

107

death, or things prefenr, or things to come, all is yours, you arc Chrilts, and Chrift is Gods,all this is yours. As for the things of the wor!d,if we take him once, we haue all thefc : would not a man defire all thefe, Is nor this a ftrong argument to moue a nam to take cbrifi % that all the Angels in Hcauen,all the excellent Minillers on the Earth, (that are next to Angels) they are all his fcruanrs • God hath be-(towed thefc gifts for his fake, they are let a-worke for the furthering of his faluation: and the Angels, you know,are miniftring Spirits, fcrnt forth tor the good of the Elefr • for the World,as the Apoltle faith, that is, whatfo-euer is in the World, all the good and all the Cuill in the world, euen that euill doth him f. ruice, the ailidions, and perfecuttons, and ftormcs,driue him to his hauen,afwel! as (aire gales-cuerv thing fcoures him/loth him fome good or other, all in rhe world is his, both life and dcath;that is 3 whattbeuer belong* to this lifcoranother,allis far his fertlife* & not that only,bu: when death come: .that a man thinks is :he greatelt enemy, that there is do good in death,yet that doth him good, it heales our I fins,itis ameanesof happines^inaword,\v the Apoftle could fay no more,things prefent, or things tocome^for a man fhould looke to both: as hcauen will not content him without the things of this life,fo the things of this life will not content him without Heauen \ but when there is both, the mtnde is fatisfi.d.

Now

.

OfFattb.

Now when a man confiders what wealth he hath by chrtfi^ and againe, that he (hall haue all his honour • now looke what honour Chrijl hath,the fame he hath by matching with him 5 hauing him wee haue all things: If a man could enter into a ferious confideration of

this, to thinke that he is a King, that he is an

hey re of all things, that all the promifes doe belong to him • doe but thinke with your felucs, ifanyofyoufhould be raifed from a meane ordinary condition, to bee made an earthly Prince, how would you bee affe&ed with it ? would it not put other thoughts into you ? Why ftiould you not beleeue fpiri-tuailpriuiledgestobeasreall? Why ftiould you not reioycemore in them ? they are more durable, they are more excellent, they haue all in them the other haue: Indccde they are things that are not feene with the eye, they arcfpirituall, they are things that are enioyed and referued for afterward, but yet there is much for the prefent: Learne to confider this, and it would draw and moue yonj but becaufe thefe things are looked on with a generall eye, as matters of fancy and fpeculation,they are looked on as things that are rather talked of, we fee no fuch thing, we haue no feeling of them, therefore wee doe notafFc& them: but we fhould labour to beleeue this: The Scripture often mentions and repeates this, Yee are a Royall Priefthood, Heyres with Christ. Labour to come to this disjuncti-

on ,

Of Faith.

109

an, ifrttefe things be not fo, why doe you bc-lectie chem at all ? if they be fo, why doe you not reioyce in them, proportionable tothefc priuiledgcs ? And lb for J oy-at his right hand thcrcarejoyes and plcaftires for euermorc. And as it is Lo for cccrnity, fo the neerer wee drawtohiminthis life, the more pleafurewc haue •, for he is the Go 4 of all co nf ort,the neerer we arc to him, the more comfort, all the wayes ofvvifdomeare wayesof pleafurc, be-caufe they leade neerer to God who is the caufeof all comfort, So that is the fecond thing to confider, the good you ftiall haue by Christ when once you fee how miferablc you are without him, and that you (hall gaine fo much by him.

Now in the third place, there is one thing remaining, How fliall I hand him > I imy attempt it, and goe without him, I may feekc, andbedenyed: and therefore, in the third place, you iliallbefureto obtaine- that is a great meanes to encourage vs to come vnro him, when you fee you fliall nor faile, there is nothing can hinder on your parr, as you haue heard «£' in the precedent condition-there is required but an earned: hunger and thirit after him, hciuftifies the vngod\y, * : 1 therefore nothing can hinder on your parts: and therefore if any thing hinder itjitmuft be on Gods part. Now what is there on G o r s part that h* lers? He hitfi proraifed, aild bound him.elfe, and he Will nor go2 from his

Word,

j.Meanes.

no

Of Faith.

Arguments to pciiwacicvs ol Chrifiswii-lingnclTe to recciwdin-ners.

By exprcflfi-ons in Scrip-

.turc.

Word, he will not deny himfclfc: and therefore w'heinhere is no hindcraiicc on neither part, then why doc you not beleeue? If you will confider Ctmft, and iee how he describes himfcifeinthe Word, if you looke vnto all thofc arguments that are propounded vnto vs therein, to pcrfwadevs, youvt :!I make no queftion, but if you are willing iu come, you are fure to recciue him, you fhall luue remif-iion of all your fmnes: If you confider, firffe thofe fpeeches in E zekiel, I defire not the death of a firmer : and Why will ye dye, O ye honfe of ifrael £ fuch expoflulations are very frequent; Ob that my people would retutne: and How often would 1 haue gathered )0u, as the Henne gather-eth her Chickens : I fay, thefe are the fpeeches of God, and God fpeakes as he meanes s you ftiallfindeby the manner, and the faftiion, and the figure of the fpeeches, that G o d de-fires it earncftly: Why wtSye dje> O ye hoaf^j of l(r*cl t by way of interrogations: and, Oh that my people would doe thus and thus: Euen this God ciefires, that a finner would returne. There is no a&ion that Cod doth, but he doth it willingly, thatheforgiuesfinncrs, thathee receiues thofe men that will come home vnto him. You fee in the Father of the Prodigall, that doth exprefic the difpofition of G O D, heerunnes to mcetehis Sonne, hce was the forwarder of the two, hee fals vpon him, and kiflcthhim, hee could not exprefle his ioy for his comming home: fuch is the difpofition

Of Faith.

HI

onotGoo: lt*ktn9 dzligbt) at I line, laitb thcLoRD, in the death of a [inner \ but rather that he fhould line. And therefore when \ G o d faith it, wee hane a furer Word, you '!fhould better thinke of ir, vndoubtedly hee 'will receiue you to mercie.

Againe,confider hovrcbri/l did in the daies jofhis flefh,how he behaued himfelf thcn,was he not exceeding gentle to all that came vnto him, exceeding companionate and pittifull, ready to heale cucry one, ready to doe any thing that was requefted of him,that hedeny-cd not any that was importunate with him:do you thinke that he hath put offthat difpo/iti-on 5 is he not the fame ftill ? as it is in the He. bretres, Is he not a merciful! High Prieft ftill ? and that the bowels of companion in him melt oucr a ftraying (inner, and is ready to receiue him, his bowels yearne within him, and ther-fore doubt not but the Lerd will receiue yon.

Againe, of nece(fuy hee mud receiue you, or elic the blood ofC hr i st were invaine, his Crofle and death were of none effed : What now can make the death of Christ to be of none effect, but when it is not regarded, when his blood is trampled vndc r fecte and defpifed of men, when it doth no good, when it is not improued for the purpofe it was fhed for ? Doc you thinke. that God fent his onely Sonne from Heauen, to dye a curfed death, and would hee haue his blood fhed in vaine ? Now except hee fhould

receiue

By Cbrifts pi afticc when he was on Earih.

Elfc Chrifts blood were thcdinvaine.

Of Faith.

4.

By the example of others pardoned.

receiuepoore finners when they come, the death oiCkrist fhould be of none effed: And therefore it cannot be but God mud be ready to rccciue them. So that there is no difficulty in him, all the difficulty is in our fellies, we are not willing to come.

Againe,ifweconfiderwhathe hath done for others, how many heehathreceiued to mercie, when one fees fueh Rebels receiued to mercie, and confukrs with himfelfe, and thinkes how he gaue pardon to Manajfesoi his finnes, which were crying finnes, and'of an extraordinary nature,iinnes that were of long continuance j he forgaue diary UMagdalcns finnes, he forgaue thefe greater finners, and why fhould he not forgiue me > If one fhould come to a Phyfician, of whom he hath heard a great fame, and if he fhould meet with hundreds by the way of his Patients, and all of j them fhould tell him he hath cured them,and ! healed them, it would encourage a man to go on with confidence. Or if one fhould come toaWeliofwhichhehathheard much, and fhould meete with hundreds of people by the way, and all of them fhould tell him, we haue bcene at the Well, and it hath cured vs, and made vs whole, this would encourage a man to goe with confidence, becaufe of the multitude that haue tryed the experience of it: fo we fhould runne to C h r t s t ^ when fo many thousands haue beene forgiuen, why fhould not theie perlwade vs that he is ready to forgiue

Of Faith.

"3

giuevs, as Pattl faith, he hath fhcwed mercy to me, that others might beleeue in G o d, I am an example tor chem to truft incW:there-fore when we iee he hath forgiuen others fo many and Co great fins,why ftiould we doubt?

Againc, if C h r i $ t fhould not be ready torecciuevs, no fiefh fhould be faucd, nor there is no man that would feare him,or hearc him 3 Pfdl. x 3 o- 3. there the fame argument is vfed; lfth$*> Lord^ lh**ld(l mdrkc iniquity wb$ (hi * Id fttnd ? but thirds mercy mth (bee that the* mat ft befured. That is, if G o d fhould not be pittifull to mankinde, and ready to rc-cciuc thera, notwithftanding their manifold failings, and infirmities, and rebellions they arc fubieft vnto, no flc(h fhould be faucd, but all the world fhould pcrifh.

Againe, not fo oncly, but God himfelfe fliould Hot be worfiiipped,men would not regard him, men would not ferue him: Therefore, I fay, of neceflity God muft haue mercy vpon men, that they may feare him^and ferue him, and that men may be willing to ferue W

Take a hard Matter, a cruell King, a man that fhuts out men, and excludes them that haue no hope, there is none that will ferue fuch a man, there is no man that will come in to him; but there is mercy with the Lord that he may be feared and worfhipped, and men may come in and worfhip him : and therefore doubt not but Chrifi is willing to receiuc you.

If all this will not perfwade you, yet in Efaj [H] 5 5 . there

s.

Elfenofleft ftould be iaucd.

«'

tr

1

Of Faith.

4. Bythcinfi-mccncflcof Gods mercy.

5 5. there is one thing more, if it will not enter into your thoughts •, If you thiake your | condition be fuch, if you thinke your finnes focitcumftantiated, as I may fay, that they are committed in luch a manner, that you thinke, though others haue beene forgiuen, yet you cannor, it paffeth your thoughts ,you know not how to imagine it j yet know, his mercie is aboue all: a man mud hold that conclufion ftilL

And if this alone willnot perfwade me, yet when all this is put together, when I fee the mifery of a man without Christ, whenl fee I fhall be happy with him, when 1 fee it is of necefiity, and if I come I fhall ccrtaine-ly be rcceiued, he cannot refufe me, all this will helpe to perfwade a man • this you fhonld learnc to prefle vpon your own hearts, wee that are the Miniftcrs oFChrist are bound to doe it: and therefore he hath fent vs out to compell men to come in, that his Houfemaybefull: therefore he commands them to goe vnto the high-way, and vnro the hedges, and compell men to come in. (And what is that?) That is, be fo importunate with them, promife them, threaten them, command them in the Name of cbrift to con-fent and come in, God would fame haue his Houfe filled, he hath killed his fadings, hee would not haue his Table ready, and haue no guefts •, he would haue his Houfe filled, that his Table might not btr prepared in vain^and

that

0/Faith.

that ic may not be in vaine, we arc to inuite you to this marriage, we arc to inuite you to thefc fatlings, to this Wine and Milkc ^ it is a banquet,and a banquet you know what it is-In a banquet there is as much as will checrc the body, a concourfe of all plcafant things • Such things are in Cbrift, there is fpirituall comfort, a concourfe, a heapc of all fpirituall ioy and comfort, of all precious things you can findc y and if you will come and taftc,you fhallhaue all his Jewels, all his Graces, to beaurifieand toadorne you withall: let this perfwade you to come in.

But fome may object, If I come in, I mufl: lofe my right eye, or my right hand, I muft part with my lufts, which are as deare to me as thefe members*

I will be briefe for t' is poinr 5 becaufe I will finifh the Text at this time, and will anfwer itcuenas.CHRi st doth, LMatth. 5. It is true, we muft doe fo 3 but then remember we fhall hane heauen for our labour: if Heauen be not worthy lofing of a right eye, or a right hand, kcepe thine eye dill, if thou wilt needs kcepe ir, but thou fhalt be fure to goe to hell: There needs no other anfwer, doe but feriouf-lyconfiderofthis » If I will, I may kcepe thisluft, this flcfhly defire, but certainely that will leade me to hell. Let that anlwcr ferue for this.

But it may bee further obiedted, If I doe

thus, I mufl d

eny my felfe, [H*J

and

this is a dim-

n>

Obit&

Anf.

0/Faith.

By denying ourfclucs, wc cnioy our fclucs better.

a difficult thing for a man to offer violence to himfelfe, to croffe himfelfe in all his defires, a man is able to doe much, he may be willing to take great paincs, and to fuffcr much, but to croffe himfelfe ftill of his moft inward de-fires that he hath, thofe that are moft rooted inthefoule, that fticke ncerc and clofc vnto him, this is difficult.

I anfwer, C h r i $ t is worthy of all thefe, thou fhalt prouide better for thy felfe by doing this, there is another life in the regenerate part, and it pcrfc&s that, though you deftroy the flcfh,and offer violence vnto that, yet there is the inward man that is growing vp daily, though the outward man faile: It is true,violence miift be offered to the flefh, you muft be content to part with plcafures, and the outward man in that fenfe muft fuffer fomewhat, but remember what you gaine, there is the inward man that fo much the more prouides for it felfe*, and if you will not then deny your felfe, you deny not your difeafe that will flay you. If a man haue a dif-eafc that cries hard to him to haue fuch and fuch things giuen it, it is wifdomc for him to deny it,becaufe he nourifheth that that would deftroy him: fo herein himfelfe is his difeafe, and to giue to that, is his deftru&ion: fo that that which you call your felfe is your difeafe, and when you feed your felfe, you feed your difeafe: and thcrfore euery one is to bee ruled by the Phyficians aduice, who teacheth to

Of Faith.

"7

2)*#. I.

D0&.2,

doe orhcwi(c 5 C hrist teacheth vs another way,which is for our health and iafety: I cannot ftand 10 prefTc that.

But I (hall endure pcrfecution, andloflc of OhitX. friends • nay, perhaps lofTe of lite.

I, but thou fhait recciuc an hundred fold, d"f* thou fhalt haue no lofTe by that bargaine, thou (halt finde Cbrifl worth all that thou giueft him. Morel fhould adde, but I come to the laft point.

The righteoufheffc of C h x i s t is reuea-led from faith to faith.

The firft poynt yee haue heard • that,

RighteoufncfTc is reuealed and offered in the Gofpell to as many as will take it. As alfo,

Thclecond, That it is by faith by which we arc made to partake of this righteoufnefTe, it is reuealed from faith to faich j that is, it is fo reuealed as that it is taken by faith.

The third point, that we are now to handle, is this,ti at.

Faith admits degrees y and wee ought euerj Cbriftian togroivfrom degree to degree*

In this proportion faith admits of degrees, | dc £ rces and that we ought to grow from one degree to another, I finde two parts;

Firft,rhat there are degrees of faith. Secondly, that we orght to grow from degree to degree.

Forthefirft, that I may run through them

asbriefcly as I can, There are degrees in

1 faith in thefe foure refpc&s: as there arc

s [H 3] two

Dott. %'.

Faith admits

Two parts in the Doftrinc.

Faith admits of degrees in 4.rclpects.

,

Of Faith.

In jpcrfwaficn.

ObhSt

Anfi.

two a&s of faith,onc whereby we rake Chrift> and that we call a direft a<ft,by which we truly lay hold on him,& receiue him as our Lord and Sauiour. The fecond is that aft of faith by which we know we haue receiued him,the reflc&aft which is aflurance, both thefe receiue degrees: The fir ft receiues degrees in three reipe&s : the laft receiues degrees,I will name but one,and (o make vp the fourth.

The firft ad: by which we receiue and take Cbrifi the Mefiiai offered vnto vs, it admits this firft degree,there is a great degree of perfwafion that ehrifi is offered, and that heeis ours,that he is giuen by God the Father ; and though I find this propofedin the Word,that Chrtft is giuen to vs, yet there are degrees of the perfwafion of the truth of this ; and this we need not wonder at; for though it be faith, and though the perfwafion be true, and good, and firme, yet notwithstanding it majf admit of degrees, elfe any man might obieft •

Ifaman be fully perfwaded, what needes he more ? If he be not fully perfwaded, it is not faith; if he be fully perfwaded,that makes it faith, and how can that admit degrees ?

I anfwer, it may, becaufe there are degrees in the very perfwafion, though the perfwafion be good and true, yet there are degrees in it: As for example, there is fuch a proposition of Truth, which I am perfwaded to be-Ieeue by arguments that ouercome me,I muft needes yeeld to it, and yet there are more ar-1

guments

Of Faith.

lip

guments and rcafons that may bcc brought, that may worke a greater periwafion, as wee fay,that may be more immediate to pen wade vs of that conclufion: as, a man may fee a thing by a 1 ictle glimmering I ight of a candle, he may fee it certaincly and firmely,but when there come more Candles or a Torch in, he may fee more clcerely,although he law it cer-tainelybefore: Sothepromilcsof God, we may behold them, and apply them to our fellies to be fure and firme, and yet this may admit more degrees 3 whcn there is more light, and more arguments, when the Spirit of A-doption fpeakes more clcerely and fully to vs, there may be a greater degree of perfwaiion : and therefore that obje&ion, that either it is not faith if there be doubting, or if it be firme in a man,he ncedes no more; I fay,it is not fo, for faith admits degrees,there is a full perfwa-fion, c$l. 2. which intimates there is a IcfTcr faith then that: As,you know, a Ship may be carried with a gentle gale of wind as well as with a ftrongcr gale, though it goe not fo faft, but it may be moucd, ic may be put on with a gentle wind as well as with a ftrong gale.

So a Tree may be rooted,and rooted ftrong-ly and firmely, and yet may be more rooted afterward • The phrafe of Scripture carries it fo: oh ye ef tittle fkith : there is a little faith, and therefore it implyes there is a ftrong faith, yet the lead is accounted faith. So, Ltrdjbe- [#4] leeue

no

Of Faith.

leeue> btlpe mj vnhdiefe: it was vnbeliefe,and yet it was reckoned for beliefe;

So our Sanionr faid to Pete?, Why dosfl thox doubt ? Ccrtaincly Peter beleeued, or elfe hee could not call himfelfe vjion the water •, and yet there was doubting indeede mingled with it: And indeede, if faith were not mixtwith doubting, who fhould haue faith ? Did not Dauid tvu& God much ? and yet his faith was mixed with doubting: faith he., ijhalhenjl one day by the h&nd ofSdul^nd yet he had faith : Therefore, I fay, there may be faith, though we haue not fo full a perfwa-fion.. Ofo>ff» But, you will fay, how differs it from o;

pinion? v4n[, I Opinion is an aflent to a truth, with a feare

Wherein faith j e fl. ^ contrar y ma y b e true . jf- differs from

diffcrf ini ° n ' I opinion in the objeft: the object of opinion lisfomcthing in its owne nature vncertaine, but Faith pitcheth vpon the Word of G o d, which is in its owne nature infallible,and can- j not deceiue.

Againe, opinion is a matter offpeculation and so more: faith is a matter of practice, butthatisnotall.

Opinion goeth no further, but ftayes in a doubt, but faith proceedes to full aflurance: And therfore it hath the denomination of full aflent. As wee fay of a Wall that is a little white, it is white, becaufe it tends to full whiteneffe: and as we fay water is hot, that

Of Faith.

Jt

'is a little hot-, lb faith that is but in a little degree, yet it may be true, firmc and fubftan-tiaJl.

i But what is the lead degree of faith, thej Ieaft aflcnt, the lead belicfe of the promises, without which it cannot bee faid to bee \ faith?

Ianfwer, the lead degree of faith is that i which brings vstoCuRisr, which makes vs willing to take him. Marke this point, for it will be of much vfe to you, when thepro-mifes of God are preached to you, and made knownevntoyou, when the arguments that moue you to come to Christ are declared and made manifeft: Now if a man ftands and knowes not whether he were belt to take him or no, this is not faith, fuch a man afteth nothing, hee is fuch a one as is fpoken of in Urn. r. for that I take to be the meaning of that place • a man that knowes not whether he iliould come to Christ or no, that (lands in a doubt, and fometimes hee will goe, and lometimes he will not; hee is off and on, to and fro, fuch a man hath noz faithj fuch a one Christ rejc&s: but now w there is"fo much waight as will cad the Bal-| lance the right way, though there be fome-j thing left in the other end of jjheBallance.

[that is 3 though I ne donl feme

feare, yetiflfofarre bciecue the p: and the Word of G o d 3 as that I to take Christ ioi my Husband^ I am willing

OfFaitb.

ling to reft on him, to pitch on him, to bo-flow my felfe vpon him; this is faith, though it come not to the full degree.

As for example, if one be a fpokefman for a Suitor,he comes and tcls the Spoufc to whom he is a Suitor, that fuch a man is of fuch parentage, hath fuch honour, and fuch wealth, and is thus qualified- now, if fhe be but fo farre perfwaded as that tlie is willing to take him for her husband, that is enough to bring her to make the match, that perfwafion will bring her to doe it; afterward fhee may come to know the thing more fully, and to be better perfwaded, but that addes to the degrees: So, if there be but fo much afTent, fo much firmenefTc of perfwafion to bring vs to C h r i s t, to make vs willing tocome to take him for our Satiiour and for our Loxd, that is the leaf): degree of faith, and though there be doubting left, and though there bee fome feares, yet, if there be but fo much as will produce that, it is faith. Lctmee exem-plifie it in fome other thing: Take Hefter^ when fhe was to come to the King, fhe knew not what fucceffe fhe fhould haue, fhee was fearefull, as we may fee by the manner of going aboutthe buiinefle 3 yet, feeing there was fo much as drew her to the a£Hon, fhe comes and fayes. If I perifh, I perifh; as if fhe had doubted (he might haue perifhed, yet fhe re-folued to doe it y this may be faid to be an ad of faith, that put her on the worke. Take a

Martyr

Of Faith.

Martyr that comes to fuffcr, hce hath many doubts and fearcs, and yet if there be but fo much pcriwaiion as will produce the a& in him, as that hee is moucd to doe the thing, hee may properly bec laid to doe it out of faith.

And fo of all other actions. The three Children, God can deliucr vs, if he will, (fay they) ifhee doe not, wee will not wor-fhip that Image that thou haft fet vp. There might be fome doubting in them, and yet, becaufe there was fo much truft in God as to bring them to doe the thing, here was faith enough to make them acceptable in the fight of God. So, I fay, if there be fo much faith as will bring vs to God and to Christ, that is the lead degree, other degrees there arc that may be added afterwards, but this is thy comfort, if thou haue but fo much as will produce fuch an effect, thou maift be (Lire that thou haft faith.

Secondly, Faith admits degrees in regard of the difficulty and hardnefle of the things that are to bebeleeued.

As for example, ^Martha and UHtry both belceued in C h r i s t when hee fcaftcd with them, but when L*\<iths was dead, and had beene in thegratie ion re dayes, that put them to a ftand: Now if they had beene able to beleeuethis, there had beene a greater de grce of faith. And that was it that magnified Abrahams faith h } that when there was fo

rcat

"J

Tn'refpeft of difficulties.

0/ Faith.

Numb. ix.

great difficulty that he muft goc and offer hisfonne, thefonne in whom God hadpro-miftd that his (cede fhould be bleffed, who was called the fonne of the promife: Now here was a great degree of faith,becaufe there was great difficulty.

L?v(efe$, we fee, when he came to beleeue the promife of G$d y in Numbers it. that fo many, eucn fixe hundred thoufand fhould be fed with flefh, and that they fhould be fo fed a whole moneth together, it fee UMtfes at a ftand, he knew not what to fay 5 Not one day, (faith he) not tenne dayes, not twenty dayes, but a whole moneth together, and fixe hundred thoufand people! If all the Flockes and Heards fhould be killed, and all the Fillies in the Sea fhould be gathered together, how fhould this be done ? This was a great thing to beleeue: and therefore God pittyed M$fe%^ God fecth when things are hard to be bcleeued, and pitties man ; God beares with uu$fis in that cafe, becaufe the thing was difficult and high • there are fome things which are abouc hope, and in fiich cafes God is willing that his people fhould aske himafigne, he knowes their ftrength, they hadneede of fomething to confirme them. And therefore in ftich a cafe, when GOD comes in fuch manner, if they aske him a figne 3 God is willing to giuc them a figne # Indecde, when men will aske a iigne to tempt' G o d : an adulterous generation askes a figne-

that

Of Faith.

"5

thing as this thou bclccucft ,

but I faw thee yndcr the Fig-trcc,

thatis, for tryall or temptation, notforloue of C h r i $ t, and to be pcrfwaded he is fit for them, but an adulterous generation they did it not out of loue: but, 1 fay, when ey-ther the thing is high, or elfc when the means ofperfwafionis wcake and (lender, As, we know, C h*i s Tfaid vnto NAthdnicl^ Doeft thou belecuejthis ? as if he ftiould fay, This fhewes thy faith is great, that for fo fmall a

I faid no more And this fhewed the weaknefle of Tkom/u his faith, that hec would not beleeue vnlefle hee might put his finger iato the print of Chris t's wounds, and his hand into his fide: fo that when a man belceues by (lender meanes, or when he bcleeues things of a higher nature, which is more aboue hope, when there is great difficulty, in this fenfe faith admits degrees.

Thirdly, Faiths admits degrees in regard of the extent of it, when there is more things reuealed to them • and 1 take ir, this place will carry, that the righteoufneflfe of G o d is reuealed from faith to faith j that is, the righ-teoufheflTeofC hr i st was reuealed in the time of the Law and the Prophets, it was relieved ob(curely 3 and there was a little faith among them to beleeue, it was enough to fane them, but when the time drew; neerer 3 there were greater reuelations, as re know, in the time of the Prophets, their faith was great,

as.

In regard of extent.

OfFnttb.

as there were more reuelations, fo there was more faith : So, I fay, it admits degrees in regard ofthe extent of reuelaticn; as the A-poftles, when Christ was vpon the earth, they had a degree of faith, but when cbrift afctnded, then there was more reuelations, thenthey grew from faith to faith, becaufc they grew from reuelation to reuc!ation,thcn the Spirit of God was fent into their hearts to reueale all things, and to leade them into all truth, you know they had abundance of rcue-lationsafterwards. So in this regard, in regard of the extent, faith receiues degrees, not becanfe the habit is increafed,but becaufc thereuelations and obje&s arc more: And therefore that is the comfort of poorc Chri-ftians, thofe that are yet ignorant, they may haue a true habit, and as true a grace in the heart ■ and though a man bee more conuer-fant in Scripture,and knowes more then they, he hath more reuelations, and in that fenfe, though he haue a greater faith then the other, yet the other hath a like precious faith with him, in regard of that grace.

So, wee fee how faith receiuts degrees in thefe three rcfpe&s.

Now, laftofall, that faith that giues af-fu ranee, that pacifieth and comforteth the heart, which is nothing but arefleft ad, by which we know and arc perfwadedr-that wee haue taken Christ, and that our finnes are foremen, this admits of degrees of proofe, * ' 5 And

The reflcft a&

of faith admits degrees.

Of Faith.

117

And here, as the enidences of fan&ification arc more, Ibis theafTurance, as the Apoftle faith, the Spirit wttvcffctb to our fruit ; he dif-couersgood things rovs, wee had nccde of the light of the Spirit, to iudge aright of the fincenty of the graces that wee haue,we fhall gocamiffeclfe, we fhall not be able, except wee hanethc Spirit to helpe and aflift vs, and fo wee grow from afiurancc toafTurance.

Now for the iecond pare, that wee nillft grow in all thefe.

Firft,as faith admits of degrees,fo wemuft labour to grow in all thelc degrees.

Firft labour to grow to a more full and firmeafTent, by that mcanes we fnall draw ncerer to Christ, and receiue him in a greater meafure: Marke, this very aft of taking Christ, that immediately iuftifies, but itisfedwithaflurancein the vnderitanding, it is that which djrh increafe,and ftrengthen, and fupply this aftion of the will in taking Chkist. So that, the more ftrong aflent themindeandvnderftanding of a manoiucs tothofe truths which concerne inlliiicarion, deliucredin the Scripture, the ftrongcr his will is in taking Cbr/ft : As in the AS of marriage, a Woman takes fuch a one to bee her husband,butyet there are degrees in the will, one may take him with greater grecdiaefle, with a more full perforation that it is belt for her, with more ioue, and with mow foiution: So,the ihonger the aflent is tin.

b"

giue to the promifes of G o d, whercinheaf-furesvsot the pardon of our fianes, wherein C h r i s t is offered freely vnto vs, the more we take Christ, and fo the vnion is greater bet wcene vs, weearelinktand knit together, and married, as it were, in a greater degree.

Secondly, in regard of difficulty, which is the fecond thing wherein faith admits degrees, when we beleeue hard things, or cafic things propounded with (lender arguments. Labour to grow in this: for this is very profitable for you- I will giue you but thefe two inftances.

You know what CMtfis loft, and what of-Irdidmgot• %M$ft$\o$LCdnddn> he loft the honour of carrying in the people, he loft the honour of concluding his workc, when hee had taken fo much paines, and all becaufc he did not beleeue when he ftrooke the Rocke, for want of faith. K^ibrdhdiu now, that belee-ued things that were of a high, of a difficult nature, you fee what hee got by it y for this caufe, faith the L o * d, I will doe thus and thus, becaufc thou haft not fparcd thine onc-ly Sonne, which is repeated, Rom. 4. \^4brd-bam being ftrong in faith, gaue glory to God. And therefore, you fee, ^ibrahdm is fet a. boue all men, he is the Father of all the faith-full, he is the head,the top of thofe to whom God fhewed mercie, he {hewed mercie to all for K^ihrah&ms fake : ^Abrdbdm^ l[aac,

and

Of Faith.

up

and laab •, ^Abraham is firft, this did ^Abraham get for eucr, becaufe he belccucd in c$d in fo great a matter ; this you fhall gaine, if you will beleeuc, it will bring a great reward, yea it will not onely bring a reward, fuch as Abraham had, but it will bring increafe of the fame faith, Ged will reueale more to you,and giueyou more of his Spirit, as he did to Na-t battel: Belceueft thou } for this faith €hrift^ thou fhalt fee greater things then thefc : If we beleeuein difficult cafes, God will make vs with facility to beleeue them another time.

Thirdly, for the multitude of reuelations, for the extent of faith, that way we (hould labour to be filled full of faith, as Barnabas h faid to be full of faith -, And how is that ? By ftudyingthe Word much, for therein will God reueale this: this is it that Faul magnifies fo much in 2 Cor. 12. that which he gloried in, he doth not name it in his owne per-fon, but faith, I knew a man in C h r i s t had fuch a reuelation: he glories not in this, that he had wealth, or honour, but in the multitude of reuelations • that of all other might hauc exalted Panl> but he was wife, he knew what he did when he was {o apt to be exalted, in that it feemes there was fome extraordinary excellency in it.

Laftly, labour to get full afTurancc, the more afTurance you haue, the more loue.

Againc,you fhall doe the more worke when 1 once we are affined that our labour fhall not

n°

vfiu

To comfort,

Of Faith.

be in vaine in the Urd^ as i Cor.\$> vli. it will make vs abound in the workcs of the Lord.

Againe, k ftabliflieth a man in well doing, he (hall neuer hold out and be conftant till he cometohaueaflurancethathefhall not lofe his reward. I cannot ftand on this point: I will name the Vfes, thatfo I may not leaue the point vnfinifhed.

The firft is a Vfc of much comfort, if there be fiich degrees in faith, then let vs not be difcouraged^ though we come not to the high-eft, ifwehaue but a little, yetfince there are degrees, this is enough to make vs partakers of the righteoufnefTe of C h r i st, and of fal-ua-tion. The end of this is to comfort thofe which are apt to be difcouraged. A little grain of true Muske is able to fweerena great deale^ Soiffaithbetrue^ a little true faith will perfume all the heart and foule, it hath influence into euery thing, and it puts a good tindture vpon all that a man doth, though it be but lit-tle,yct the influence is great ,T her fore though thou haue not a great meafure of faith, if thou hauea little, comforyhyfelfe with that • we know, the i^bm orawes fap from the root, as -well as thegreateft branches, as truely ♦ fo they that bndde, that are but yet in the beginning of faith,yet they are as truly grafted into Chris t and receiue life from him, as thofe that are growae Ghriftians. And therfore be not difcouraged becanfe thou haft not, asyet, a great meafure of Faith, fay not,becaufe I am

not

0/Faith.

W

that icmay not be in vainc, we arc to inuite you to this marriage, wc arc to inuite you to thefc fadings, to this Wine and Milkc • it is a banquet^and a banquet ycu know what it is-In a banquet there is as much as will chccrc the body, a concourfe of all pleafant things ; Such things are in drift : , there is fpirituall comfort, a concourfe, a hcape of all fpirituall ioy and comfort, of all precious things you can finde • and if you will come and ta(te,you fliallhaue all his Jewels, all his Graces, to beautifieandtoadorne you withall: let this perfwadc you to come in.

But foriK may object, If I come in, I mult lofe my right eye, or my right hand, I muft part with my lulls, which are as deare to me as thefe members.

I will be briefe for t' is poinr,bccaufe I will An[. finiih the Text at this time, and will anfwer iteuenas;C hr i st doth, OMatib. 3. It is true, we muft doe fo, but then remember we fhaljlhanc heaucn for our labour: if Heaucn be not worthy lofing of a right eye, or a right hand, keepe thine cycftill, if thou wilt needs keepc it, but thou fhalt be liire to goe to hell: There needs no other anfwer, doe but feriouf-Iyconfiderofthis •, If I will, I may keepe this lull, this flcfhly defire, but certainely that will leade me to hell. Let that anfwer fcrue for this.

But it may bee further obie&ed, If I doe j i.Obiett. thus 3 I mult deny my felfe, and this is __ [I 2] adiffi-

Of Faith.

NowitisSatans end indeed to difcourage, and remember but that, that the thing hee labours, is to per fvrade you that you haue no faith, and that a little will not ferue the turne, and that becaufe thou art not fo ftrong as the ftrongeft Chriftians, that therefore thou haft afalfeheart, and art no body at all 5 his end is to difcourage, labour to refill him. And we that are Minifters of C h r i s t, wee are in this d&fe to comfort and encourage you, as P<*#/faith, we were gentle among you, as a Nurfe among her children; wee fhould bee tender oner you, and comfort and encourage you, wee are not Lords of your faith. And therefore in Ezektil 3 $. it was the fault of the Shepheards,they ruled all the people with rigour, but we are helpers of your ioy ; for whatJiaue we to doe, but what our Mafter hath fet vs about to-doe ? ■ as he did; how did he behaue htmfelfe > the fmoking Flax, hee did $9t blow it with a tender breath to kindle i it more, he dealt not roughly with it: Sothe Minifters of God fhould labour to build men jvp, to draw them on 5 Indeede fometimes J the Minifter muft be fharpe, to wake men when they fleepe, to difcouer hypocrites,and temporizing profefTors, to teach thofe to know themielnes, that haue a forme of godii-nefle, without the power thereof, here the Word preached muft be a two-edged fword, that muft pierce betweene the marrow and theioynts; here the Word muft be as the

-Thunder

Of Faith.

l tt

Thunder'and Lightning, it muft haue tcrrour in it: So chnfi comes with his Fannc in his hand, and with his Axe in his hand, he vriil burne thccharTe with vnqnenchablc fire, and hew downc the vnfruitfull Trees j but this is tobevnderftood ofthofcthat are falfc-hcar-ted, thofc that are noc found that haue cknfl offered them,bur doe not rcceiue him. In-deede, to thofc our Miniftcry is fliarpe, but for others it is not fo: And therefore in &\e-kieti^. we arc to doe as the Shepheards doe there with their Flocks, fomc Shcepe arc wcake, and arc not able to goc the pace of the reft j fomc arc broken, fomc arc loft,and fomc arc gone aftray ,and fomc arc great with y ong-our bufincfic is to fecke thofc that arc loft, to driuc all according to the pace of the weakeft, to bindevp the broken, to carry them in our armes y thus Chrifl did, and if wc faite in this, Christ, who is the great Shcpheard of the Flocke, he fees it, if wc goc aftray, he fetches vs in -,♦ if wc be broken, anil haue loft our wooIl,and be not in right order,hc bindes vs vp, he fcedes vs, and tenders vs-thus chrijft deales with you : And therefore be not discouraged, though ihou be not fo ftrong as the ftrongeft, yet if thou be a Sheepe, if thou be in the fold, if thou haft the lead degr:e of faith, it is able to make thee partaker of this rightconfnciTc, although thou haue not the higheft degrcc 5 though thou haue not that cx-icclicncie that others haue.

JL

Of Faith.

Vft t. The fecond vie is, to exhort you to growe

For cxboruti- in faith, (and fo I end) content no: your feiues with a little, a (mall riK-afurc of fairh, though notwichftandinga little will fcrue to put you in the ftatc of (aluation, yet it fhould be ) our wifdome to gee a great degrce r as the aPccx.ij. Apoftlefaith, 2 Pet. x. i$. Truft perfe&Iy in chc grace brought in by the rcuelation of Christ: (Marke it) for it is an excellent place for this purpofc; ftudy it, and thinkc well of it, truft perfectly in the grace reuca-led; thatistofay, doe it not by halues, let nor there be fome oddc reckonings betweene God and thee, (land not in diftance from him, but trull vpon him perfe&ly, beleeuc fully and afluredly that your iinnes are forgi-uen you, bcleeue fully the grace that is giuen you through Christ, doc it perfe&ly, throughly,truft perfectly in the grace brought is by Ch*i s t, that is our fault that we doc it not in fuch a manner • hence it is that our Jcyisweake, our grace is weafcc, truft perfectly ,that your Joy may be full,that you may hauc full communion and fellowfhip with ChiisTj the benefit is exceeding great when wc truft perfe&Iy, and why will you not ? why fhould you limit the holy one of ifrdtl? It was their finnc and tranfgreflion to limit him in his power and alfufficiencie, as if he were not able to doe fuch and fuch things, and is it not as great a finne to limit him in his mcrcic and goodneflc ? Why cannot

OfFaith.

U5

d jl hee forgtue (inncs and trantgretii jns, rhar ill allcirciunftanccs arc the greater iinncs, in what narure loeuer > to thinkc otherwise, is to limic the holy one oi^rdd } truft perfectly therefore. It isnac^Wttle that trill fcrue the turnc, as the Apollie iairh, 2 Pet. j. vit grow in grace, there is necde of it 5 you fhall finely that as you wade further in the pro-feffion of Chriftianity, fo you fhall haue needc of more ftrcngth, you (toil haue greater imployment, therefore you haue more ncede of growih to goc forward, and pcrfc-uere.

Againc, you fhall meet with greater rertip-rations and afTauIts, if you bee not more 1 ftrong thenat the firft 3 you are not able tore fift.

Againc, If you grow in faith, you fhall growc likewifc in Joy, and that is a thing which wee hauecontinuall vie of, that is ot onely vfe to comfort and ftrengthen vs, to make vs abound in the workes ot the Lord, thathelpcs vs to goc thorow all variety of conditions, that enables vs to abound and to want, to paiTe thorow good report and euill report, to differ and endure pcrfecution 3 now the more you grow in faith, the more you grow in joy, a - ;he Apoftle faith^ R$m. 15. 13. 7 he Cod *fpeace fu I fill y0* with til toy l^beleemlng: So that the more weebelecue, the more ioy 3 the more haue.

confolation wee

Motiuca to growimfaiih.

Again?,

Of Faith.

faith,

the the

A^aine, the more you grow in . more you fhall gaine the fauour of God, more you (hall winne his lone- there is nothing in the W.orid d^y fo-much wirme the fauour of God, as a PR degree of faith; and thercfore,though thou maycifc be faued with a lefle degrec,yct that thou mayeft be in a greater degree, of fauour , feekc more faith -, and this, though itbereckoned a imall matter to haue a great degree of Gobs fauour, yet, it is the greateft dignity in the world- Looke vpon all the difference ofjnen, it is their difference in the fauour of GW that makes them fb. Why was CMofcs a man aboue all the reft ? faith God I will haue companion vpon whom I will haue companion, and I will ("hew mer-cie to whom I will ihew mercie ^ I hauccho-fen cw*lh : looke to what difference of men j you will: looke into what eftate,-what condition thou wouldeft haue, either 4 thy foule or thy body, whatfoeuer it be, it is by the grace and fauour of God in Christ I b-fus, that all thy comfort and confolation in-creafeth.

What fhall make me grow in the fauour of God >

I anfwer,thereis nothing thatcaufech €$dto fct lb much by vs as faithrthe woman of c&ni^ 40, fee what caufe Chrifl had to giue her fuch a great commendation, great u thy faith, and becaufc her faith was great, therefore hee ki her at fo high a rate. So the Centurion, faith

Christ

t~

OfFaitf.

Christ,/ hduc nit foundJogrctt faith w if tdely and that is the thing that he fet fo great apriccvpon. So Uc$b y when hee got the name odjrsel, when he prcuailed with God, certainclyitwasthegreateft blefling that e-ucrhe had: Why was that? Becanfc hee fhewed the greateft faith that cner he did, it was a ftrong faith that prcuailed with God: And what fet him at fo high a rate in Gods Booke? Itwas the faith he had in GoD,ther-fore he is remembred in the whole B joke of God for his faith, Therefore the more faith you haue, the more God prizeth you, it is it that winnes his lone. I cannot (land vpon the arguments why we iliould grow in faith,they' are many j The more faith we haue,the more powerfullarcourprayeis in preuaiiing with God, for faith giues ftrengch ti>them.

Againe, the more faith you haue, the more you bring glory to God ; if there bee much faith, there will bee much frni:e, it is the roote of all grace, as, Uhn 15.8. Herein k my Father glorified^ that yitt bring forth much fruit. Get much faith then if you will haue much fruir, that you may bring glory to God : as it hefhouldfay, Ifa man haue but fome faith, he brings forth fruit, yet there (hall be Ibme-thing wanting: but when a man is eminent, when he is confpicuous, when he is as a great light that euery man turnes his eye to, when he is as a Tree that brings forth much fruite, which turnes the eyes of the beholders to it,

So

137

OfFattb.

So it is with Chriftians, herein, faith Cbrijt , is my Father glorified, &c.

AChriftianhathno fuch tnotiue as this,

he fhall glorifie God exceedingly, if he hauc

abnndance of faith, he (hall haue abundance

of euery Grace, he (hallgrow uch in good

workes 5 this is that which we fhould all

labour for: I cannot ftand to prefle

it further. So much for this

time, and for this

Text.

FIV^IS.

EFFECTVALL

FAITH.

Tbefirjl Sermon.

I. The * $. I. 3. Remtmbringyour effeliuallFaith, &c.

N the former Verfcs, the Apoftle fetteth down this generall. Wee glut tbanka 4^'^iy dlt94tesf$r yeu, making men-* tien pf ycu in $ur praytrs, , without ccafinr. Firft. hee S ^S^^i2^ telsthem that heeprayes for them • and then hee tcls them more particularly, that his prayer was a thankfgiuing. And this giuing of thanks for them 3 hee exprefleth by the continuance

A of

Of EffeBuall Faith.

of it,he did it conftantly, without ceafwg^ (not by fits) making meat ton of yea in my prayers. Then he names the particulars for which he giues thankes, namely thefe three;

CEfecttall Faith, For their < Diligent Lou &$ Z. Patient hope.

Now thefe three Graces he defcribeth and fetteth forth three wayes :

Firft,from a certaine property orchara&er which diftinguifheth the true faith from the falfe faith, the true loue from the falfe loue, the true hope from falfe hope. I giue not thankes for euery faiths but for fuch a faith as is effc fttail, (that is the property or character by which the truth of faith is difcerned.) A-gaine, not for euery loue, but for fuch a loue as is laborious y \ for fo the word fignifieth.) Thirdly, not for euery hope, but for fuch a hope as makes you patient ; that is the character by which to know hope. And this is the fir ft way whereby he defcribeth thefe Graces.

SecOndly,he defcribeth them from the object vpon which thefe Graces are pitched,and that is lepuCbn/l our Lord, that is to fay, I giue thankes for the faith you haue in Christy for the loue you haue towards him, for the hope you haue of what he will doe for you : I giue thankes for that faith, for that loue, for that hope, that hath Cbrifi for the object of it.

liurdiy, nedeicribeth theft graces trom thefincerityofthem.- Igiue thankes for all thefc graces that yuu hauc in the fight of Goc\ that is to lay, not in the light of man onely 5 as if he fhould haue laid, many make a profd-fion of faith, and goe for beleeuers in GOD, and lor louers of G o d, and men iudge them fo: but you haue it in the fight oiGod: that is, not only in the fight of men, not only in your ownefancic, apprchenfion, and opinion, but indeed, in good earned, in fincerity.

Laftly, /* the fight of God our Father .• hee defcribes G o d by this property, hee is a Father. I need not fay more for the opening of the words. We will come to that point for which wee haue chofenj them, which is the firft thing for which hee giues thankes.

Remembringyour effc ft nail Faith.

This point wee will deliuer to you out of them, that

The Faith that faues vs mu(l be effcftuaS.

This Dodrine wee haue neede to adde to that which we formerly deliuered: for hauing faidfomuchoftaith, that faith is that that fatieth men, and that there is no more required of you, but to take the gift of ri^hte •ttfnefc^j^ onely that you receiue Christ, onely that you beleeue in God that iuftifieti the vn^od/y . that is, that you onely accept o. that iuftification that God is ready to gine to

____ A 2 euery

The faith that faucs vi r.uft be cfleftuali.

Of SfeUuall Faith.

eueryman, beheeneuer fo vngodly. Now (whcnweheare fo much of faith, and that there is nothing at all required of vs, but a

Men arc apt to dceeiue them-, felues.

That many stenhauea falfcfaith,pro« ucd by iaftan-ccs, both in the Old and New TcfU-meat.

Ioh4*.i3**4*

\<b*1*lU

meere taking, left any manfhouldbee decei-ued, and run away with a falfe opinion, that ifhehaue but a naked apprehenfion, and no more, he fhall doe well enough,) I haue cho-fen this Text, that you may know what kinde of faith it is that is required of vs, namely eff ft nail faith. The faith that faues vs muft be effeauall.

Now Saint ?W adding this wordto k;(re-memhring.jourefectaallfaith,) he giues vs this intimation, that there is a faith which is not effectually there is a faith in the world, that goes for true faith, which, ifitbeexamined, J is not a faith that faues. We fee,through the j Scriptures, much mention made of a certaine faith which men had, which yet was not a failing faith: we fee, many came andbeleetud in our Sauiour, hat he would not commit bimfdfe to them : for heknew&hat wm in their hearts. Here was a faith to beleeue in him: nay further,^ was fuch a faith as had fome effect too, (for it made them come to him) and yet, for all this, it was not fuch a faith as God accepts, it was not an effe&uall faith.

So when lohn Baptift came, before drift, there were many hundreds that came to him, and reiojeedin his tight, but it was not eife&u-all, but a counterfeit faith that they had, nofc-withftanding.ali that.

So

Of EffeBuall Faith.

So there came many that were t^vtcd to

the Wtddingt (o that the houfe was fuil-^ but yet euery man had not a Weddtn% garment. There was a certaine faith which brought them to the Houfe, but they had not true faith, they had not the Wedding garment; that is, they had not fuch a faith as could produce and bring forth in them a conjugall affection, which is the Wedding garment. So two of the foure grounds had faith, they brought foorth fome fruite, that faith ftrcngthned and enabled them to doe fo much as they did; but yet it was not true faith, it was not die faith which the fourth ground had.

And not onely in the New Teftament, but in the Old Teftamcnt alio, there is often mention made of fuch a faith, and of fuch a truft in GOD, as enabled men to doe much, but it was not anvnfained truft, it wasnoteffe&ual], but as it is Uremic 3. 10. I Treacherom Indah bath not turned to mee with her whole heart, but feignedly , ftth thc_j LORD. Therefore certainely, faith the Lord, their turne of euill and mifery fhall come: they trufted in God, but not with their whole heart.

So likcwiie, De*t.$ .23 the people there de-fire Mofes togoe and receiue the Commande-ments from Goa for t hem,and whatfoeucr God fhould fay to thcm,that they would doe: here was a faire profelTion • it is likely them-A 3 felues

Mar,zx 8,9, 1 o f 1 j.opened.

Mar.tj,

Icf.j.io. opened.

Deut. j,2j.

Vcrfcij.

Simile.

Three things opened.

Of Efe&uall Faith.

i. TheCaufcs why che faith ef many is vn-cffeauall, which arc fiuc.

Caufe I. ! TakingChrift '; vpofi mif-in-iormation.

felues thought it to bee found and good, yet •jMtfes tels them they were decerned in it : oh (faith hec) that this people hdJa heart to doe this indeed. So, we fee, there is a faith that isnoteffechiall, and therefore weehaue the more need tolo^ketoit, becaufe there is fo much falfc faith in the World. As, when! you that are Tradefmen, doe heare that there are fo many counterfeit Drugges, or fo many j counterfeit Colours, or whatfoeuer you deale j in,you will looke the more to it ^ fo we fhould looke the better to our faith in this regard,' Therefore to open this point a little, wee will doe thefe three things :

Firft, I will (Ta£w the caufc why there is fo ! much vneffectuall faith, why there is fo much faith that is not found and fubftantiall. j

Secondly, I will fhew wherein the efficacy of faith confifts, what it is for faith to be effectual!.

Thirdly, I will fhew the reafons, why G$d will accept no other faith at our hands, why wee cannot bee faued, vnleflfe we haue fuch a faith.

For the firft, namely thecaufes of yneffe-j £tuall faith, the reafons why the faith ofmany is vneffe&uall, that it workes not powerfully, | that it is not fubftantiall, you fhall finde them to be thefe fine.

Firft, the vanity or vneffe&tialnefle of] faith arifeth vpon our taking of C h r i s t vp-on mif-information, when wee know not

who

Of EfeBuall Faith.

who it is that we take, when there is an errour in the perfon wc take, when wee vnderftand not aright what wee doe. Many doe as the yongman that came running to Chris T,he came haftily, he made account to bee his follower, but Christ tels him that hee might miftake him, and therefore he lets him know what it was to follow him, what a Mafter he had betaken himfclfe vnto: faith hee, ifth$n wilt be my ferudnt^ goeftll dll tbdt thoit bdfi. As if he (hould haue (aid • Miftake me not,if thou wilt be mine, thou muft be mine altogether, thou muft take vp thy CroiTe, thou muft part with any thing. Now, if the yong man had gone away with this miftake, that he had not vnderftood Christ, he had become a Dif-ciple of C h r i s T 5 as well as others,but it had beene vpon a miftake.

And fo likewife that Scribe , to whom Christ laid, The Sonne ofUitdn bdth not whereon to Uy bis bed J. As if hee (hould haue faid, It may be thou looked for eafe, for Bed andBoordwithme, thou looked for a plea-fant life, but it will not be fo • I leade not a pleafant life my felfe, I haue not whereon to lay my head • I am not in fo good a condition as many Fowles are, as many Beafts are, I haue not a neft, I haue not a dennc j that is,1 haue not that which (hould bee in ftead^of thefe tome,and therefore know what thou jdoeit before thou betake thy felfe to my fcr-uice. Now men, not confidering this, they 1 A 4 put 1

Jttftantts,

I. Tbcyongman tkat came to Cbnft.

Luk.xt,

The Scribe, Mat, 8.20.

opened.

Of EffeBuall Faith.

putthemlelucs vpon chrtH^ they take vpon them the profeflion of his Name, before they enter into a ferious confideration, and this is it that caufeth faith to be vneffe&uall: as one j fpeaking offalfe fortitude, names this for one amongft the reft • Many (faith he) are valiant ; for want of experience: that is,they know not | what the wars are, they know not what hard- j nefle they muft endure, and therefore when they come to feele it, when they come to fee what paines they muft take, and what they muft endure, they fhrinke : fo it is in this s many men enter vpon the profeflion of Christianity, vpon that warfare, (for fo our pro-feflion is called) I fay, many enter vpon it out! of miftake; they vnderftand not what it is,! they haue not experience of it, they know not how many will come againft them, they know not that the force of their enemies is fo j great, they know not that they haue lb many | thoufands to meet them •, therefore they vn-dertake the bufinefte, they goe about the en-. terprize,and it comes to naught,becaufe they considered not what they did. Therefore, j faith ChnftJet him that builds a Houfe^fetdownc ! beforewbat it mill co ft. That is to fay, if a man confider not what Christ lookes for at his . hands, if he confider not before-hand, that, if j he will be Chrtjls, he muft cractfjetbeflcfhjvith \ the afcBioKS thereof, that hee muft deme bimfelf\ in thole things that are deareft to him, hee mull be content to be hatedof~all ^w^, this is a

thing

OfSfeHualfFaitb.

thing that will goe hard. This is chat, that a man can hardly mdiirc to be f coffed at, to haue cuerie man his enemic, to part with ali his friends, to Hue a defpifed man, to differ per-Iccution, that the end of one perfection fhouldbcthc beginning of another, and the end of one differing the beginning of anc,tru r. Againe, for a man to haue his inward lulls and defircs fa mortified, and lb crucified, and lb retrained, to bee lb ftrait-Jacedin cuery , uhing, I tay,becaufcmen confider not this, what it is to take this profeffion on them, when the time comes, what doe they ? They goe backe againe. Hence it is,that many,out. of fiafnes, and in good moodes, will be ready to embrace Religion •, but wee fee by experience, how foone there is an end of it. As the people, when drift came to lcrttftlcm^ how ready were they to receiue him, with i'e(J(dis kt that commcth in the Name of the Lord^ and H$far9nA y &cc> but how foone were they gone a-gaine ? fo rmny yong commers on,in this Ci-tie^and many,euen of our profeifion,in the beginning of their timc,are ready to rake vpon them the profeffion oicbrtfi . but afterwards, when they come tofee what mnft be done,who they fee that Cjkrif and the world cannot (land together ,that Cbrtfl &: pleafures cannot itand, but they muft be content to go another courie, then they goback,and their faith proues vnef-fecluall: this,I fay,is the firit caufe,whcn meri are not throughly informed what they doe.

Of E0mII Faith.

out of Tie are.

^^?g.

C*ufe i. A fecond caufe of the vneffe&ualnefle of Taking Chrift f a ith is, when men take chrisi out of feare, when they are in fome prefent diftrefle, and would haue eafe, and vpon this they take Chrifii not becaufe of any true loue tohim,but becaufe they would be deliuered out of that prefent exigent which they are in. and this is asvluallastheother. How many are there, that,when God affrights them a little with the terrours of the Law, when their confeiences are troubled, when thdpegin to apprehend Hell; fo long as thejn^b in fuch a condition, they are willing to take cbrifl: but as fooneas thefe ftormes are ouer, and their hearts are at peace againe,' when their confeiences returne to fome quiet, and when there is an end of thofe jerrours, then there is an end of their religion, and of their faith, fo that their faith proues ineffe&uall. So, many men, when they are in fome great calamity 5 as,youknow, Pharoab, whenhee was in the prefent ftrait, then he would doe any thing: fo many men vnder great erodes, affii&ions, aud diigraces in the World, then they will bee religious, but let them haue peace and profperity, let them abound in all things againe, and they will forget God, Such Jfaj complaines of, Ift.j8.opcncd I fay 5 8. they hang dewnt their heads f$r a Jay : That is, when the ftorme is on them, when they haue fome affli£tion,for fuch a time,they will doe any thing • there is nothing more v-fuall then this. When men come to haue

ficknefTe,

Of Sfetinall Faith.

ii

fickneflc, and to apprehend death, what will not a man doe for his (ablation at fuch a time? and therefore you finde by experience, that j few ofthofe that make fuch promifes in their i iicknefTcs, when they apprehend death, doe ] keepe them afterward: for they come from fcarc, and therefore they laft not.

Take any man, the mod ambitious man in the world,whcn he comes to dye,the praife of men is then nothing to him, then he will part | with any thing. Take acouetous man,to iaue his life, what will not he doe > A Merchant that loues his goods neuer fo well, yet when the Ship is ready to finke, hee will cad them \ out, he is willing to lofe them, rather then to loft his life: So when a man comes to fuch an exigent, when hee comes to ftand m the gate of deftru&ion, as it were, when hee fees Heauen and Hell before him, he is ready to doe any thing then, not becaule indeede hee loues drift, or is willing to take him, but to faue himfelfe • as the fooltfh Virgins, when the Gate was fhut, then they cry, L ord, Ltrd y epc* te vs: They would faine hauc had Chntt then, not out of loue to Chrifl y for then they would haue taken him before : It was not out ofanyloueto the Bridcgroome, but out of feare,and fence of their own mifery that they had when they were fhut out, and that made them cry, Lord^Lerd^fen tevs. And this is the fecond canfe that makes the faith of men to be vneffe&ualljwhen they take Cbrijl out of feare,

The

TSjte,

n

C««f e }-

Taking £V*J3 forloue of the good things by him, and not for louc to hit pcrlon.

OfEfeBuall Faith.

7{ote.

Simtfo*

opened.

The third caufeis, when men take Cbrsji^ notoutoflouetohisperfon, but out of loue to thofe commodities and aduantages they fhall haue by him, when they looke not vpon him, when they fix not their eyes vpon his perfon, and the beauty that is in him: but they looke vpon the Kingdome, they looke vpon the wealth they (hall haue, they looke to what they fhall get by him. This faith proues vneffeduallj becaufe when other commodities are prefented, that are prefent, and fenfible, and in their apprehenfion greater then thefe, then they let Chrift goe againe. Men doe in this cafe, as thofe that marry for t wealth; if that be their end, when they haue I gotten the wealth that they would haue,when : they haue that which they defire, they care 1 for thSr Wiues no longer: fo ia this cafe y \ when men looke at nothing but fimply at hea-uen, disjoyned from Chri$ $ or, when they looke at fome other aduantages, when they looke at an earthly Kingdome, (as many of the Difciples did) when they looke for great matters by chriji in this world, when they finde it quite otherwife, when they lofe in the world, and all that they haue is in hope, it is in things fpirituall, that are not feene with | the eye, things that are not fenfible,then they j are ready to flip from chriji againe. So it is vfually among vs, many take Chnfi for aduantages, as cbn/i te!s them plainely, /eh. a. (faith he) yeufcekc mt^notftr the Miracles which

"OfSfetttiall Faith.

»3

/ did> but for the fouaes : That is to fay 5 not out of loue to the worke,not becaufe you iudgc a-rightof the things of the fpirit,not becaufe ' you loue grace,but becaufe you lone fomcad-uantage that you hauc by religion, fome profit that it brings you for the prefent, and becaufe you would be freed from Hell for the

future • fuch things as carnall men

may

fee.

Some men leckc mercy, and not grace.

and be aftecled with: but this will not hold out.

The manner of thele men is to fecke mer-cie and not grace. Iftheycanbe but allured that it fhall goc well with them, that they fhall be freed from the feares they might haue of Hell, that they may haue fomc hope of being in a better condition, this is that they looke for.-but as for grace, for repayring the Image of God in their hearts, to be enabled to obey cbrifl in all things,this is a thing that they defire not, this is a thing they long not for: therefore the fecretinquifitionof their heart is. What good fhall wee get by it } They enquire not, what excellencie, and what beauty there is in CHRisT,what manner j ofsnehee is, that they may loue him • b:it what good fhall wee get by him ? what aduantage will it bee to vs } Contrarie to that in Cam. 5.12. when the Spoufc is there Cant.5,11. asked what the reafon was that fhe folio- °p« nc ^ wed her Beloued fo much ? and that fhee magnified him fo much ? Slice doth not tell them 5. becaufe I fhall haue fuch

things. 1

H

Of Effectual! Faith.

uantagesby GhrifU

tilings by him, or tiee is thus weaithie, or I fhall haue this honour by matching with him; butmarkeheranfwer- UWi beloued is white dndrudav^ thechtefe amwg tenne thottfandy his h adu as the mojl fine Go/a\ his hikes arebiacke as a Ratten , his eyes are as the eyes of Dozes by the ri»e?S0- waters y wafted wtth mi Ike % and fitly fit: and io jfhe goes along in a holy delefta&ion. This is my beloued, oh ye Daughters of lerufaUm. I fay, fo it is with thofe that take Christ in good earneft, that looke vpon the excellencies of C h r i s t, as hee is confidered in himfelfe: not that the other is excluded : for Wcmaylo©Ve' we may lookeat the aduanrages,and commo-co^ur own ad- dities that we haue by him, but not vpon that alone; but,marke,inheranfwerfhee defcri-betlvwhat a one he was, and therefore fhe lotted him. My Beloued is white and ruddy, the faireft of tenne thoufand,fuch a one is my Beloued,therefore, Chap. i. Verf.2.fhede-fcribes him to be fiich a one as hee is 5 and (faith fhe) therefore the Virgins louethte ;. as if ihee had faid, there is a Harlots loue, that lookes only what they fhall haue by him: but none but Virgins, that is, thofe that haue chafte and good affe&ions, thofe that haue holy and right affections, indeed the Fir gins louethee ; but the others doe not: for they haue adulterous and Harlot-iike affe&ions, (as we may call them,when a man lookes not vnto GOD himfelfe, but to his ownead-uantage and profit.) And this is the third)

caufe

OfSfeBuall Faith.

IT

C**f' +

Want of hu» miliacioiu

Dcut. 30. 6. opened.

caufc that makes faith prooue vneffe&ualJ,

Fourthly,faith proucs ineffectual! for want of preparation, an J humiliation that fhould goe before it 5 becanfe the heart is not cir-cumcifed, the heart is not broken yet,it is not emptyed of thole things that it muft be emp-tycd of before a man can take Christ; and tnercforein Deut. 30. 6. faith CMofrj, Jh^j L$*dysur GodwiUctrcumaft your hearts, and thctiytivfhsiUlouchim with all your fouk^ndwith Ail your ftren^th. As if hce fhould haue faid, Itis impoflible you fhould cleaue to God, to Jouc him indced,to take him in good earneft, vnfeignedty, with all your hearts,except firft your hearts be circumcifed^ therefore the Z#r^your God will circumcifc your hearts 5 that is, hee will humble you, hee will breake your hearts, that your lufts fhall be mortified in you ^ he will take away thole ftrong, violent, thofe carnall andfinfiilldefires, thata-bounded in your heartsbcfore,and when that is done, then you fhall lone the Lord in good earneft, not feignedly, but with all your hearts: Now, if a man come to take cbrifi before he be thus circumcifcd, he takes him invaine,hetakeshimfo, as that hee cannot hold him, nor continue with him.

Now this circumcifion is done by a certaine worke of preparation or humiliation , by which theie ftrong lufts are broken in vs: therefore, When mfen come to cbn,1 t before the Law hath bcene a ftifficien: Schoolmafter

to

\6

TUe Spirit of

Eliaj, wkat.

Without found humiliation, finnc h not accounted thogrcateft cuill, nor Cbrijl thegreateft good.

Of Sffettttall Faith.

tothcit^ before it hath indited them, before it haue put them in prifon, and told them that they muft pay euery farthing, (when a. man comes to this, hee feeth that hee cannot doe it, then he goeth to cMfi, and befeech-eth him to pay his debt,) before the Law€ haue done this, men care not for Chrifl^ they take himnegligently,and therefore they hold him not. And for this it was, that before Chrifl came into the World, he would make way before him: fo, before he will come into a mans heart, the Mountaines muft bee brought downe, the fpirk oiElias muft make way y that is, there mnft be a (harpc mimftry to fliew men their finnes, that they may bee throughly humbled, and prepared, or elfe they will nener take Chrifl fo as to keepe clofe to him.

A man muft be brought to haue a prefent apprehenfion of death, and of the wrath of God, and damnation, or elfe he will not lay hold on the Homes of the Altar 5 as list, when he faw that Salomon would flay him indeed, and take away his life, then hee layes hold on the Homes of the Altar, and would not let goe^fo when a man fees j refect death, he will keepe clofe to Cbrift, and till this bee wrought, a man may take chri(?,but his faith will be vneffeduall,becaufe indeed,till a man be foundly humbled, heneuer accounts and reckons finne to be the greateft euill -, and till he doe that, he neuer accounts Christ to

be

Of Efectuall Faith.

»7

bee the greateit good, and it a man doc not reckon Christ to bee the chicfe good of all other, .there will be fomewhat propoun. ded, which will bee eftcemed before him, and when that comes, he lets goc Christ. But when there is a found humiliation, which makes a man prize Christ aboue all other things, then faith proues cfTectuall; that is, a man holds out, hee goes thorow with the workc, he cleaucs fo to C^r//7,as that he will not part with him: but for want of this, becaufe mens hearts are not circumcifcd, be-caufc way is not made, becaufe the Moun-taines are not brought downc, becaufe the Miniftrie is not fharpe enough to prepare them, hence it is that their faith is vaine,and comes to nothing.

Fiftlyandlaftly, the faith of men proues incffe&uall, becaufe it is not well grounded, they take to themfelucs jl perfwafion of the rcmiffion of their (innes, vpon an vncer-taine ground; they are notiuilt vpon the Rocke,they take Christ, but they are not well bottomed: for there is a certaine falfe perfwafion, which is nothing elfe but a ftrongfancie, which makes a man to thinke that his fumes are forgiuen, and that heeis inagoodeftate: but when it comes to examination, hcecangiueno found reafon for it. When men take C h r i s t on this manner, when they are perfwaded their finnes are remitted, and yet haue no good ground for B this

Bccaule faith it not grounded atight.

^8~|~ OfSffecluallFaith.

Eph.4.10. opened.

Col. 1.23, opened.

this perfwafion and peace, it holds not out,! it continues not. Therefore to fuch as thefe Saint fWfpcakes, Epb.4.. io» Bee not children (faith hee) in vnderftanding, to bee earned about with euery mnde ofdofirinz^>* As if hee had faid, Indeed you are fuch as haue embraced Christ, but you muft not doe as children doe, that beeing not able to vfe their owne judgement, they fee what other men doc, and they heare what they fay: but,, faith hee, you mult learne to be men,that you may vfe your owne vnderftanding^ that you may fee with your owne eyes, orelfe you will bee like a Ship toflcdand carried aboutwith euery wind. That is to fay, it was a falfe perfwafion that draue you to C h r i s t, and another winde will driue you from him: therefore bee not children in vnderftanding. So, I fay, when you haue a perfwafion of the remiffion of vour finnes, of belecuing in Chrift, be not children in vnderftanding, lee that it bee fouadly grounded. That is a condition required by the Apoftle, Colof 1. 23. CHRIST bath reconciled vsto GO D th^j Father ', to be blamelefie, and without fault. But (faith hee) I muft put in this condition, if you continue grounded, and flabltfhed in th^> faiths that you hee net moued frem the hope of the GofpelL As. if he fhould haue faid, There isacertaine faith, by which you may take Ckrift , and fo you may bee perfwaded of reconciliation^ but/aith he, that will not doe,

vnlefTe

■

Of SffeBuall Faith.

'9

vnlefTe you bee grounded and ftablifhed in the faith. The word in the Originall figni-ficth, Except you bee fo built as a houie is built vpon a fure foundation, as a Tree that is foundJy rooted, when you are fo pitched vpon Cbrift) that when new obje&s come, new temptations come,things that you neuer thought on, yet nothing can moue you from the hope of the GofpelT: If you be not grounded, you may take a hope to your felues of reconciliation, and of being without fault in the fight of God, but it will ncuer hold out, vnlefieitbc (blindly grounded. Hence you fee therefore, that if a man bee not well rooted, if hee be not built vpon the Rocke, if this perfwafion of the rcmiffion of his finnes bee not well bottomed, that caufeth him not to hold out, buttofalloffagaine. Whereas it is recpircd of vs, that we keepe fo clofe to Godwin Rich a cafe our faith fhould be built on fo fure aground, thit nothing in the World fhould moue vs, no not the moft probable arguments that may bee brought in : as wee fee, Bent. 13. faith CMcfis, If a Propht, or 4 dreamer of dreames com^j^ and gutc you ftgnes and wonders ^ and the thing that he foretold come to pafe^ that you could not anfwer any thing,you can fee no reafon bur that he fhould be a true Prophet,faith hc,G<?i will put you to fuch trials,to proue you to fee if you be foftnd-ly grounded* All that are faued, hee will haue them fo fixed, hee will haue them take

B 2 their

Hope that is

not wcl grounded, hoJds not out.

opened,

i Vtt.$.i7*

Of Ejfettuall Faith.

[ their faiuation vpon fo good a ground, vpon ' fuch infallibility, that whatfoeuer fhall bee brought againft them, they fhall keepe thetn clofe toG o d. This is that that wee fhould labour for, and for want of this, when men haue a confuted perfwafion that their finnes are forgiuen, and thinke it enough, if their ' , hearts bee quiet, if they haiie reft in their ■, confciences, that they be not troubled, and j neuer examine what the grounds are: I fayj for want of this it is, that in temptation they \ fall away ; when other men come and preach other do&rines, then they are plucked away I with the err our $fthe wicked ^ as Peter faith, z j Pet. 3.17. Bee not f lucked away with the err our ! of the wicked^ hut gro» in knowledge^. As if hee fhould haue (aid, If you haue but fomc perfwaiion, but fome good opinion that Chrift is yours, anddiat it is beft for you to cleauetohim, this will not hold, you will bee plucked away with thofe errours that o-ther men are plucked away with. This is the firft thing which wee haue done with, to fhew the caufes of the ineffe&ualnefTe of faith.

In the next place, I am to declare vnto you what it is that maketh faith effc<5tuall,where-| in the effe&ualnefTe of faith confifls. In this we will fhew you 3. things.

Firft, in what lenceitis called efre&uall faith:for the very opening of this, word which the Apoftle vfeth, will open a Window

2. Wherein

the efficacy of faith con-fifeth.

Three things opened.

tO i

Of Sffctiuall Faith.

2!

to vs, it will open a crcnice of lights to fee into the nature of the thing it felfc.

Secondly, wewillfhew you particularly and diitin&iy, wherein'this effedtualncfTe of faith coniirts.

Thirdly, wee will fhew you how it is wrought, how this faith is made effecluall in vs 5 and when wee haue done thefe three,y ou will fully vnderftand what effeftuall faith is.

Firft, for the opening of this very appellation, this name effcff**ff f*ith : you {hall finde that a thing is faid to bee effectuall in 4. refpe&s.

Firft, we fay a thing is effetfuatf, when it doth its office, when it exercifeth that proper function that belongs to that quality, or that grace, or that gift,or that creature what-foeuer it is ^ and when it doth not that, then we fay it is ineffecluall, when it doth not the thing that we looke for from it. In this fence, faith is laid to be effectual!, when it doth the thing for which faith is, when it doth the thing that God expe&s of faith, that is the proper fundion of faith: and what that is, you heard be< ore- namely to take Chrifi: If faith take Chifl^it is cffc&uall faith.

Now/or the opening of this a little further

toyou,to fhew you what this proper function

of faith is. It is, when a man is fo far pefwa-

ded of the truth of the Scriptures ,of the truth

J of the promiles, and doth fo far appropriate

' B 3 them

r. In what

fence faith is called etfedu-ill.

Ihingsare laid to be ct-fc<ftualhn4. refpefts* I. When they doe their proper office.

The prcper funotion of faith, what*

OfEjfe&uallFaith,

Faith may bee effeftuall, though it bee mingled with doubting.

Iam.i.7,€«

opened. ,-..

them to himfelfe, that hee is willing to take Ckrift, though there be fome doubtings and wauerings in him,yet if there be fo much faith as to doe the thing, this is properly effe&uall faith,though it be not perfeft faith : For you mud know, that there is a doubting mingled with the beft faith: Therefore when wee fay effeftuall faith jut doe n ot meane that it is fuch a faith as is without doubtings, and without feares mingled with it: but, if it bee fuch a faith as doth the thing it felfe, for which faith i> appointed, it is properly faid to be eflfe<5hi-all f^ith. It is a point necelTary for you to vn-derftand y and if you compare this that wee kaue faid (concerning this defcription,of this firft explication of effe&uall faith) with that in lam. i. 7, 8, we fhall fee what the meaning is. Hee fpeakes there of doubting, and tels you, that thofe that doubt, they are likta&aut of the Sea, to fed to and fro, and in the end they vanijhatvay. Saith the Apoftle, Let not fuch a manthioke i0 obtaine anything at Gods hands: for he it a double-minded man, and is vn^able in atthis wayes. The meaning is, that there is fuch a faith that makes a man doubt, when he kra>weth not what he fhould doe, but is vnftable; as a waue of the Sea, that is tofled to and fro : hee is fometimes going towards God, fometimes from him againe, and in the end he goes quite away. (Saith he) fuch a man fhall not receiue any thing. Why? Becaufe hee is a double-minded man. Now,

by

OfEffettuallFahk

**

by a double-minded man, isxiot meant a man Adoubicmin-. that hath one thing in his facc,and another in <U<i ■w*,wbo. his hcart,one that pretends one thing,and intends another,(thoughthe word be lomtimcs io taken,yct in that place it is not To to be vn-derftoodjbutbya double-minded man this is meant, when the mind is diuided, between two obje&s, that it knowes not which to choofe, but (lands as one in fl/»/>, that hath two wayes before him, and knowes not whether to goe this way, or that way 5 a man that is diftra&edin his owne minde, hee knowes not what to refolue on. Now when a mans faith comes to this, that he knowes not whether to take Christ, or the World • hee doubts whether he fhouldchoofe, God, or the World, there is an vncertainety in his minde, that it is diuided : fometimes hee thinkesit is beft,and fometimes he thinkes it not belt, aliud (lans, d/itidfcdens, when he thus wauers, this is not effe&uall faith. But now, if a man goe beyond this, and pitch vpon Christ refolutely,when he goeth fo farre, as that he refolues to take him, although hee hauc many pluck-backs, although there bee. many things that may diflwade him from it, though there be fome reludtancte in his mind, fome feare whether it be the beft way or no, yet if he pitch on Christ, hee c'hoofeth him rather then the World, though hehaue fome inclination to the World ft ill, though there be fomewhat offenhue in his fe heart, B 4 though

H

OfSjfecluall Faith.

though,

Papiftstenent of doubting. •

What doubting it is that faith exclu^ dcth*

How to try

tiuthof doubling.

as I faid, there bee fome doubts, fome feares whether it be the bed way or no 3 yet if faith come fo farre as co pitch on Chritt, tochoofehinijtotakehim, this is properly effectual!.faith. Indeed, it is farre from ported faith, but it is etfefluall faith, and fuch as (hall faue you. Therefore you lhall finde this rule among the Schoole-men, (1 name them, becaufe they were Papifts, and their do&rine of faith is contrarie to this) they fay, it is not faith, except it be a full perfwauon 5 they fpeake not there of refting on C h r i s t, thatis not the thing, but of thejull perfwafi-on of the truth of the thing to bee beleeued^ yet notwithftanding, you lhall finde this rule among fome of the Schoolemen, Fides non exchdit omnem dubiutionem: faith doth not exclude all doubting, but that doubting that ouercommeth, that doubting that cafteth the ballance the contrary way: if it bee fuch a doubting as doth not ouercome, it may ftand with true and found faith. So, I fay, if you would know now,what it is to pitch on drift, and fo to take him, though there be fome re-lu&ancie, fome doubt, fome feare, you {hall know it by this: if a man haue fo taken him^ that ftill hee is growing, ftill his faith is pre-uaiiing, ftill his faith is ouercomming thofe doubts and feares from day to day, hee is better and better refolued ^ I fay, though his faith be not perfect at the firft, yet if it bee ftillthusonthe growing hand y it is failing

and

Of SfeBuall Faith.

and cffectuall faith. Whereas another man, thac is not foundly rooted, that is diuided thus, he takes chnfl, but it is not vpon any

■d ground, but as the VVeather-cocke itands iuch a way,while the wind blowes that way,not becauie the Weather-cocke is fixed, (fer for when the wind turnes, the Weather-cocke turneth too : ) fo, inch men cleaue to Chn(l j\ot becaufe they haue any goodground, but becauie ihey want temptations to a contrary way : let temptations from the World come,'et there come reafons that they knew not before,let there come new objc£t$,new allurements, which they knew not of before, they will forfake clmfl againe, but when the heart is fixed,when there is an Anchor that holdes the ibule though the fhip wauer,whcn therei3ananchor,toholdit fait though it be much tolTed to and fro, though there be much doubtin2;,thou maift be (lire it is true and ef-fe&uall faith.

This point you muft marke. when I fay it is erTc&uall it is no more but when k thus pitcheth on Christ, though there bee fome doubting: It is fo farre from being true that faith mull: bee without all doubting, that wee may boldly fay, it is not faith, except it haue much doubting, vnlefTe there bee fome fcares, vnlefli there

bee fome troubles 1 faith, and ftriue lis no faith : for

within . that refift this

again;!: it;

0.

certainely, there

*J

Simile*

Some men cleaue to Lhnftfor wan; of temptation*.

jrwiic it

is no

man

True faith not

without

doubtings

andfearcs

fometimes*

Of EfeBuall Faith.

Simile*

Doubting a figne of a good heart.

man that hath perfeft faith, cfpecially at the firft, or afterward cyther, foas to fet his heart fully at peace, and then ifitbeenotperfeft faith, if there be no doubting, there.muft be pcrfed flefh,that is,there is nothing but flefh, and if there be fome faith which is iftiperfeft, a!way in the beginning there muft needes be doubting, becaufe there is fome flefti, and fome fpirit, there is fire and water,and therefore there muft needes be ftriuing. We may fay of doubting, in this cafe, as wee fay of Thirties • they are ill weeds,but the ground is fat and good where they grow : fo doubting is a thing that refifts faith, it is bad,but it is a figne the heart is good where it is. So that, where there is all peace, where there is no queftioning, where the heart is not perplexed and troubled, and complaines not,it is a figne that the ftrong man poflefTeth the Houfe wholly- it is a figne there is nothing but flefh there. .Therefore marke this point to your comfort, that if there be but fo much faith as will produce this worke of taking Christ, though there bee fome doubtings mingled with it, yet it is properly effe&uall faith, becaufe it doth the thing, though not pcrfe&Iy. That is the firft acception of the word ejfe&u-all^ a thing is faid to bee efife&uall, when it doth the proper fun 61 ion of it, though it doc it not perfectly, and throughly, yet, if it doe it, it is faid to bee effe&uall: fo faith, if it pitch vpon CHRIST, though not

fo

OfSfeBuall Faith.

*7

Athini; is cf-tcftu.i;), in opposition co iluc which is vaine and empty.

Si milt*

fo perfectly as afterwards it may, itiseffc-ftuall.

Secondly, a thing is faid to bee cffcit:ull^ asitisoppofed to that which is vaiiu and empty, to that which is but a name, a fitad-dow of it, but is no: fuch a thing indeed. So faith is (aid to be effe&uail, when it is true, reall, andfubftantiall, you know, there bee emptic clowds, we fee the hcauens many times fuil of clouds, but there is no raynefol- I loues, they are driuen aw iy with the windes, j I they arc emptie clouds, they are not clouds indeed: fo there is a great fhew of faith fomc-times, that makes a man fhew like thefe ' clotids,and yet it is vaine and empty ,no raine followcs. A counterfeit Piece, although it Simile. (hew to be good money, yet,when we find it counterfeit, when we findc it dipt, we caft it away: fo true faith is laid to bee effectual!, when it is oppofed to vaine faith : in Jam. 2 the later end of the Chapter, the ApofHe fpeakestothatpnrpofe, to fhew the difference bctweene true faith, and dead faith, which is but the name of faith,but is not faith indeede.

Thirdly, a thing is faid to bee effectual!, when it lyeth not idle and ftiil, but is doing fomething : As a Pylot in a Ship, hce fittcdi not ftill there, ifhcdociit ftill and doe nothings may fay he is an vneffe^ua; Pylot, he were as good not be there: fo when faith lyes itill in the heart, and is not ftirrcd and

mowed.

lam,1.17,10,

16.

A thinf» is faid to he etie&ti-ff!],whcnit is ojeratrue. Si milt,

»8

Of Sffetiuall Faith.

4-

When it goes thorow with the worke in hand.

raoued, nor fhewes it fclfe in thefruites of it, this we (ay is inefFeduall faith- whereas faith fhould be in the fouie, as the ibule is in the body, which is neuer there in vaine, but ftill it is itirring, and (hewing itfelfe by motion, by adion, by doing fomewhat or other. And in this fence faith is laid to be effectually when it is a ftirring faith, when it is a liuely and fruitfiill faith, that is doing fomewhat in the foule of a man.

Laft of all, a thing is faid to bee effeduall, when it goes thorow with the worke that it hath in hand: this differeth from that which I named firfttherefore the Grceke word,that isrendred effedualneffe, fignifieth perfed-nefle, to bring a thing to an end; fo that faith is faid to be effeduall, that goes thorow with the worke it vndertakes 3 that is, when it fan-difieth the heart throughout, in refped of parts,and throughout in regard of time,when it brings a man to the end of his faluation, when it carries a man through all impediments, when it leaps ouer all difficulties ; fo that a growing, preuailing, ouercomming faith, that is faid to be an effeduall faith 5 fuch a faith asleaues not the worke halfe done; fuch a faith as leaues not the building in the beginning, in the rudiments^ but fets it vp, and puts the roofe vpon it; fuch a faith, which, though it may finke, as a Corke, for a time, yet it rifeth againe: fuch a faith as o-uerepmes, and perfeds the worke of our fal-

uation»

OfSfeZtuall Faith.

19

wherein the cfiectualneflc of faith con-fiftsjin^. things*

uation: in this fenie faith mull be effe&uaHj and this differs from the other three: fotlut in thefe foure ienccs/*//£is laid to be eff..ci *-40. And this is the firit thing.

The fecond thing which wee vndertooke, was to fhew you wherein the effe^ualnciTc of faith con fills. It confifts in thefe foure things. That which we laid before to you, when wee fhewed youthecaufes ofthein-effecltualnefle of faith, will make good way to this.

The firft thing wherein the effecTmalncfTe of ic is feene, is in being well built • that is, when the preparation is found, and full, that makes way for it.

The fecond is, when the vndcr(landing is cleare, and a man beleeueth the promife of GOD vpon fure and infallible grounds, whenhee feeth them perfpicuouffy and di-, ftinftiy.

The third is, when the will takes CftriW, 3«

and takes him out of loue,not out of feare,not out of loue to the aduantage onely by him, notoutofmiftake:

The fourth is, when it turnes not onely the 4.

will, but all the affections, when it tirroes the ' whole man, when it fhootsk felfe into life., 1 and practice. T

Firft, I fay, faith iseffectual!, when there whenthepre-is a good way made for ir, when the rubbifh parationii and falfe earth is taken away where it (hou!d * ood * be built y that is, when the humiliation is * found

?°

Luk. 9. 61,

opened*

Sound humiliation fits men forChrift,

Inftances.

I.

In the Jftaelites.

OfSffeltuall Faith.

found and good, when the preparation is perfect, when it is fuch as makes a man fit for the Kingdome of G o d : For I Snde that phrafe vfed, He that puts bis hand to the Plow> and lookes bach, is vnfit for the Kingdome of COD: As if hee had faid, there are cer-taine men, which come to the profeflion of Chriftianity, as many come to husbandrie, which is a hard employmentj fome there are which doe this,and goe hacke againe. Why ? becaufe they are not fit for the Kingdome of Cf^that is,they are not throughly prepared for it: that is to fay, when a man is not throughly humbled to know what fin is, and what the wrath of GWis, he is not fit for the Kingdome of God-> but if he do come to Ckrift, if he doe begin tobeleeue, he will goe backc againe. So a man is properly faid not to bee fit for the Kingdome of G O D, til] hee bee throughly humbled, till hee haue tafted the bitterneffe of fin, till hee haue felt what the Deuils yoake is. As it was with the Ifraelites^ put the cafe they had beene carried out of E-gypt before the time that they were, indeede they had not been fit for the Land of C An **»> becaufe they would hauebecne ready to haue turned backe in their hearts into Egypt > and though the L o r d laid load on thcm,though their yoake were hard,though he caufed them to wander vpand downe long, yet all was lit-' tie enough, ftill they were lingering after E-gypt) and if they had been taken out of Egypt,

before

OfSffcclmll Faith.

3"

before the tale of Brick was required of them without giuing them ftraw, before the taske-malters had dealt hardly with them, what \ would they haue done ? Might it not 'truely I bee laid of them, they would not haue beene fit for Canaan ? So in this cafe, if a man will take C h r i s t, it is a laborious worke as laborious as husbandric,as laborious as putting the hand to the Plow, as taking the yoake? Now before a man haue felt how hard the yoake is that he hath already, (for there bee many that weare the yoake of Satan, and fee no hardnefle in it, but goe in a faire courfe their confeiences are not wounded with the fenfe of their finnes, they neuer had afflictions wherein they tafted the wrath of G o d) alas, fuch men may come to put their hand to the Plow, but when they come to fee what worke they haue in hand, they goe backe, they are not fit for the Kingdome of Heauen. Tiff a man tee weary, and heavier Uden, with the burthen of Satan, till hee fee Satans yoake to bee intolerable, hee will neuer continue vndcr the yoake of' Christ: therefore let vs confider whether ! wee be fitted or no: this fitnefie is fir ft required. *

So againe, we may take example from the Prodigall fonne, he was in his Fathers houfe, in the Prodi-but he would not continue there, when hee B* was there at the firft, and lined as the o-1 therfonnedid, becaufe hee had not becne | ___ abroad

V-

Of EfeBuall Faith.

Men hold not without found humiliation*

opened.

abroad in the World, to findc the mifery of being away from his Father, hee was netier pinched with affliction, with want of meate, till hee was from his Father, hee neuer knew what it was to be at his Fathers finding, till hee had his ftocke in his owne hand • hee was not fit, and, wee fee, hee continued not there: So, take a man that is brought vp in his Fathers Houfe, as it were , that hath tafted nothing but the fweetnefle of the promifes, and all is well with him, hee hath drunke in the truth of the Gofpell with his education, you fhall finde that this will not vfually hold out: becaufe hee hath not found what mifery it is to bee out of his Fathers Houfe, therefore hee prizeth it not, fnch a one is not fit to continue, hee is vnfit for the Kingdome of GOD. Therefore the firft thing that is required to make faith effe&u-all, wherein the effe&ualnefle of faith con-fifts, byway of preparation, to make way for it, is, when a man is foundly humbled and prepared, when it isfuch as will make them continue: you haue a phrafe vfed. Re». 2. 25. Hold fa(l till I come that which thou haft already. As if he fhould fay, Many haue hold of the Truth, they haue hold of Christ, they haue hold of the promifes, but they hold them not faft, they hold them a while, but they hold them not faft till I come: To him that ouercometb, &c. and, him that continuttb to the end, will Imakerukr oner the Nations ^c.

So,

OfSffeUuallFaitb.

«

So, I fay, till a man be thus made fir, he may take hold for a while, but hee (hall not hold fail till Christ come, but he will let goe his hold, becaulc he is not prepared with humility. This is that which is required in that place I formerly named, CMattk. io. 6. If there he any worthy , (faith he ) let your peaces come vfon them. That is, if there bee any, when you come to preach the Gofpell, that are fo farre broken and humbled, if there be any that are fo farre conuinced of their finnes that they prize mee indeede, fo that they hold mee, and will not let mee goe for any thing, but they are content to let all goe, rather then mee, fuch a man is worthie of me, fuch a man prizethand eftecmcth mee, and your peace fhall come vpon him: That is, it fhall come efte&ually vpon him, it fhall abide with him, andiaue his foule foreuer. So, I fay, when there is io much humiliation wrought in the heart, when the Spirit fo firre convinceth a man of finne, that hee comes thus to prize Christ, this is the firft thing wherein etfedtuali faith confilts: for though it bee not the very thing wherein beleeuingconfifts, yet it is that preparation, without which iaithcan neuer be found found andetrectuail.

Secondly, when this is done, this is not all, when there-is tuch a preparation made, thai a man is willing ro rake Christ vpon any conditions, yet now, ifhee (hall not bee

C well

Mac. io. $. opened*

ir.

When the vn-dcrflandingis clcai e.

Of EffeBuall Faith i

When a man isfaidtobe

well built»

When he be-lceues the Scriptures in generall.

The promifes in particular.

well built, ifheefeenotiuft ground to take, him, if his vnderftanding (hall not ice the | truth of the promife ib clearely, that he can i build on it, that hee can reft on it, that all the arguments in the World cannot draw htm. from itagaine, his faith wiilnotbe effe&u-all. Therefore the fecond thing wherein the effe&ualneiTe of faith confifts, is to haue it well built in the minde and vnderftanding of a man, when he cleerely feeth the truth of the promife, that he can build vpon it infallibly. For your better vnder(landing of this, you muft know that then a man is (aid to bee well built, to bee rooted and grounded in faith, when he hath the (irft ground right, that (b hee proceeds from one to another,that it is not a confufed fuperficiall knowledge, to aflfent to the truth, and promifes that are de-liueredin the Word, but when hee hatha (lire ground, the firft ground, and the next, and fo he proceeds along. As, for example, the firft thing that a man muft doe, is to be-leeue the Scriptures, to know that they are true and infallible, that they are the (lire Word of G O D, when a man can fay, this I know, and this I build vpon. And befides j that, then wee looke vpon the promifes | which the Scriptures containe, wherein Christ, and forgiuenefle of (innes is offered. Now if the firft ground faile you, that is the bottome vpon which the promifes ftands • therefore haue that fure: when that

is

Of Effectual! Faith,

V>

| is lure, you mult hauctiic promises lure , thai is,youmuftconiicL-rthcpromiics, and examine them 3 and fee if this be the fcnfc of the Scriptures; If there be lb much light in you, as to fay, I finde it fo, I finde the Scriptures true, I bcJcene them, I finde thefe promifes in the Scriptures, I finde Christ offered to euery creature vnder heauen, I finde that I haue a warrant to take him; when a man, out of himfcIfe,out of an inward principle, out of his owne proper iudgement fecth this, and is conuinccd ofthe truth of this, that the promifes are fo, and that they belong vnto him, that he may juftly, vpon good ground,appro-priate them to himfelfe; fo that when hee lookes round about him, and confiders all the obje&ions that may be made, yet he can an-fwer all arguments 3 when he fals downe,and is fully conuinced, and perfectly perfwaded in his own mind,when a man thus apprehends the promifcs, when his vnderftanding is rooted and grounded in the faith •, that is the fe-cond thing wherein the cffe&ualneffe of faith confifts: And we fee that defcribed Epbcf. 2. Saith the Apoftle there. Ton are no longir fir Angers andforraigntrs^ but Saints^ftUhoufi. hold ofGod^ and are built vpon the foundation of the Prophets and Apoflles^ leftts Cbrift being the cbiefe corner (lone. Marke, (faith he ) you are built vpon the foundation ofthe Apoflles and Prophets^ that is, you that are Saints, muft conlider what ground you haue to take that

C 2 name

Application of the offer ofChrtf,

Epht2.lp,20»

opened.

?<$

Of Sjfectuall Faith.

Note,

Ioh. 4, 44.

Particular knowledge.

name to your fclucs: Saithhe, you are built vpon the foundation of the Apoftles and Prophets > y that is, you arc not built vpon the foundation j vpon the word of a nun, you are not built vpon this Do&rine ;hat I teach, meerely becaufe I teach it, but you are built vpon the foundation of tlw Prophets, and A poftles: that is, you fee the Prophets and A-poflles deliuer this Doetrine, I, but one may f eke a further ground then that: What foundation haue the Prophets and ApoiHes?Saith he, Chri/i is the chiefe corner ftone on which they are built. So that when you haue this trad of confequence, I fee the. promi/e is fure,Why ? Becaufe it is built vpon the foundation of the Apoftles and Prophets, they haue affirmed it. But how (hall I know that they are fure? Becaufe ChrtH himfelfe hath fpoken by them, hee is the chiefe corner ftone, when faith is thus grounded, then we are truely faid to bee built, and rooted, and grounded in faith. Therefore, as the Samarl-tanes faid, loh^ 44. WeMeeue, not becaufe thou toldi/l VS) 'not for thy words, but wee hau^j heard him ourfelues^ and wee know that hez^j is the UMrfifos, and Saumr cfihe^ World. Now, if thofe Samariums had onely be-leeued becaufe the Woman brought that relation, their faith might haue fayled them, but when they heard CHRIST themfelues, when they faw him with their owne .eyes, when they could fay,

OfEffeBuall Faith.

\7

in good earned, out of their owne knowledge : wee know, that this is Christ, the Sauiour of the World, that is Rich a faith as will hold out. So, when a man doth oncly take a perfwafion out of the gcncrall preaching of the Word, without a certaine ground, it prooues incffe&uall faith ; but when men beleeue, becaufe themfclucs haue fecne, and out of that knowledge can fay, they know Christ to bee the CMcfitas, when they know Christ to bee theirs, when they know Christ to bee the Sauiour ot the World 3 andfo, by confequence, of them which area part of the World, then they may betruely laid to bee built, to bee rooted and grounded in faith. This is thai that Saint i$kn faith, r lob. i. ip. Wet^ know that wee are ofG O Z>, and that all tbt World Ijtth m wickedneffi. Wee know that wee are of God- that is, it is not a thing that we are vncertainely perfwaded of, but it is a thing that wee know as cerrainely as any man knowes a thing that is before his eyes, as a man knowes a thing of which hec doubts not 5 wee know that although all the World be againftvs, though all the World runne another way, though all the World condemne vs forvaine men, idle men, for trufting in C h r i s t crucified, yet we know that we are of G o r>, and that all the World lyeth in wicketincflc. I fay , when a man holds out thus, when hee is put to the try all, \ C 3 when l

i Ioh.i. tf< opened.

?8

Cf Effectual] Faith.

I when a man knowes in his owne knowledge, i thac it is fo, as /^/>r . faith to Christ, loh 6 6$. : iob. 6. 68. many had taken Christ, that opened, , : went ^ wa y againe. Saith Christ to his Difciples, Wtllptt d/figot away I Marke the anfwer that Peter giues: No; lakh he, ffJ*V iherjhouldnsegee f thou haft the words ofeter-mUlife. I know andbdeeue that thou art Ghri(t % the Sonne oftbt lining GOD. As if he ihould fay, It is impoffible that I fhould goe away, for I know and beleene. that is, I know I vpon good ground, I haue another manner of ground then they had: If I had no more ground then the reft, I fhould goe away as well as they, but I know and beleeue that thou art C h r i s t, the Sonne of the iiuing GOD, therefore it is impoffible that I fhould euer forfake thee, although all fhould forfake thee. This is to bee rooted and grounded in faith, in this fecond fenfe, when we fee an infallible ground, a fure Rocke, vpon which our faith is built, and we are willing to aduenture our felues vpon it, to aduenture our goods, our name, our life, our liberty, that if a man bee brought to Martyrdome, hee ean aduenture himfelfe, and put all that hee hath vpon it. This ground will hold out, I fay, when the vn-derflanding of a man is thus built vpon the Word, when a man is examined eue-ry way, when hee is able to anfwere all arguments, and. all obje&ions that may be

brought

.t*0 .1.

Of effeBmll Faith.

brought againft it. This is the fccond thing

wherein the cffe&ualneflfc of faith con-

fills. I fhould adde more, but I

muft deferre them till the

nfternoone,

FIJ^IS.

Gi

OF

J

OfSffeSuallFatth.

OF

EFFECTVALL

FAITH.

T^hefecond Sermon.

I. The s s. I. 3. Rtmcmbring yoar tfftttuall Faith, & c.

gJHc third thing, wherein Thethhd theefficacyoffaxth isfeen, *?%£%

IS when We take Christ; faithconfifts:

this is the aftion of the loukcOrj/t. will; when wee take him ! in a right manner, when | we take him lb as to ho!d | him, when we take him in fuch a manner, as that we are knit and vnited to him. That this , is required:

Firft, I will (hew it in the generall: it is a

point

OfSjfeBuall Faith.

I

Hcb.io.jt, opened.

VeiC$t,

E^h,3.J7,

point that wee hauc often mentioned heretofore, but to all that I haue laid, I will adde that in Heb. ic. 22. Letvs draw nee%£ with a true heart, and */uraxce of faith, Markeit, firft there muft be an afliirance of fai£ft,that is in thevnderftanding and mindecf a?man,and to that muft be added drawing neere,and that is an aft of the will: for when we are allured of the truth ofthe promises, and haue appro, priated them to our fellies, then followes the aft ofthe will-, therefore in verH 38. of that Chap, it is faid, J he wft [hall Hut by faith: fat if any wan draw lade,my fettleJh&Sbaue no pleasure in him. That Antithefis, that oppofition, that is made in that withdrawing of a mans felfe from God, is oppofed to faith, to drawing neere to him- when a "man not only belee-ueth the promifes, but accepts andreceiues them. Now to doe this in a right manner, is that wherein the efficacy of faith doth principally confift. Now what is that ? Itis to take Chrifty to draw neere to him in a right manner 5 and then it is done, when you fo take him, that you bring Chnft into your hearts,to dwell there, as it is expreffed, Epb. 3.17. that thrift may dwell in jour hearts by faith. That is, when there is an vnion made betweene chriH and vs, when he comes into the heart, when hedwelsinvs, and we in him 3 when Chrift is fo brought into our hearts, that hee Hues there, and when wee are fp vnited to him, that we Hue in him • when he growes in vs,

as

Of SfeBuall Faith.

V

What taking of Ch/ifl is e£ fcdaall

as the Vine in the branches • arid w in

him, as the brandies in the Vine: when faith hath done this, tli^n it is an effe&uali faith,

n it knits and vnitcs vs to Christ, as he faith, / m!lc9me ta y a -id fup mth htm. That Reu^. i* is, I will continue with him, I will line in him, and ru!c oticr him.

Now when Chnfl is in the heart, he is not there to no purpofc • but, as Paul faith, / Hue in Ctrifit and he i* Me. I fay, when our taking of C h r i s t fliall proccede fo far, as to make this vnion betwixt vs, therein this efficacic lyeth s when the heart is knit to him, as the foule of lontthan was to Dautd, and when Christ fhall be knit to vs againe, that we fhall be content to leaue Father and Mother, and to become one fpirit with him, as it is, Epb.s. 23. It is a fimilitude exprelTing the vnion betwixt Chrifi and the Church: A man jbaUforftke Father and CM other ^and fall cleans to his Wife. The word in the Original!, »^ fignifieth to glew : if there bee any conjunction that is neerer then other, it is fignified in that word : there is not a word in all the Greeke Language, that fignifieth a neerer conjunction, then the word there vfed for clcauing,or glewing. When a man fliall for-fakc all, cuen Father and Mother, the deareft things in the world,and fhall clcaue to Chri/l^ (it is a repetition of what is (aid Gcr.. 2.24. concerning Adam and E*e,) when faith hath \ done this workc, it is an cfle&uaii faith. 1 But

opened.

Gen. 1.14.

Of EfeBuall Faith.

We rouft clraw neereoutof loue to Chri@.

xTitUt I. ?♦

4.

Thing wherin the efficacy of faith coufifts.

Thc'turning of the whole

v foulc.

Bur yet adde this againe, a man may take Chnfl^tid fecme to draw neere to him,whca it may be, it is done out of feare, it may bee, out of lone to his, and not out of loue to him, it may be done out of misinformation, and miftake y but when wee draw neere to God, and doe it out of loue, (put rhefe two together) that we fo take Chrift y as that there is an vnion made betweene vs and him, and when it is done out of loue 3 as that condition is put in, in 1 Tim, 1.5. The tnd *f tbc^> Comm&ndenttnt u loue out tf a pure heart and a good conference > and faith vnfagm d. As if hee lhould lay, There is a double kinde of faith, a falfe faith, and a faith that is-not hypocritical, that is the word vied in the Originall. Now, faith hee, the end of the Commande-ment is loue, &c. That is y alkhat G*d lookes for, is fuch a loue as comes from a faith that is vnfeigned, that is not counterfeit. Herein is faith feene not to be counterfeit, if it beget luue, and out of that loue we cleaue to chnft. Sq that this is the third thing that makes faith effe&uall.

Fourthly, faith is then faid to becffe&uall, when it hath notonely done all this, when there is not onely a good preparation made for it, when it is well built in the vnderftan-ding, and when the will hath thus taken Cbrtfl, but there muft bee a further ad, and that is the turning of the whole foule, and a feconding of it in our whole iiues & practice,

_ a feconding

Of Sffettutill Faith.

V

a feconding of it in our execution>,and doing the things that Chrtjl command^ as in Gd.^ . InChrtjt left** not h:r circitmcifiOH avai/ttb akj thing, norvnctrctmcifion, but faith that wor-keth by hue. Such a faith as workes, that is effectual! faith. As if he fhould haue faid,Ma-ny will be ready to beleene in C h r i s t, but will doe nothing for him,they will not worke. (Now working is in doing,or in fuffering: for in iuifering thtfe is a worke as well as m doing, onely it is a worke with more difficulty, a worke will more impediments.) Againe,if they will doe any thing for chrijtjk is not out of lone, but for other refpc&s: perhaps out of fome fiafh,or good moode, or fome other re-fpe&sjbut to doc it as being rooted &: grounded in loue,if faith haue this worke,it is effc-duall faith-and therfore when faith hath once taken Chrtft^ it muft fhoot it felfe into all the affections: for when they are all fee on worke, cndcuoiir will follow. If the will bee fo fet on worke indeed, the reft will follow afcer it. Lent will follow, De(ire after Christ will follow, Fcdre to offend him will follow, Repetancc and turning from Satan will fo!low,bringing fonh/r#/; $ worthy amendment of life, and o-J?edttnct, &c. will follow. Therefore you (hall finde, that the promifes are made promifa*-oufly, fometimes to one thing, fom.times to another: fometimes, he that repenta 1 * fhall be fiued: fometimes,he that bdztnnh fnallbe billed : fomtimes, he that obtyeih fhall be faued :

you

GaLy>

Working i n doing and luffcrmg*

Why the pro-milfs arc maur proaiil-cuuuily.

Of EffeBuall Faith.

Godtryeth mens graces.

lob. 12. 4**

you fhall finde them promilcuoufly y becaufc that when faith is effe&uall, it hath all thefe withit,irpurifieth the heart, and bringeth forth fruit worthy amendment of life. Therefore this mud be added, to fhew the efficacie offgith-, and, if this be wanting, faith is not effe&uall 5 not that it can be disjoyned from the other, but, that it is that wherein it con-fifteth with the reft.

And therefore it is G o d s vfuall manner, when men feeme to take Christ, and to beleeue in him, he puts them to the tryall^ to fee what they will doe, whether their faith will worke or no. Thus he did with K^ibra-ham^ when hee would proue him; hee was a faithfull man before, God had experience of him before, but yet he would proue K^Lhra ham by offering his fonne, and when he faw he did it, he concluded that he had faith: in-deede it was a ftrong faith, for it endured the tryall. I fay, God will put men to it. So likewife thofe in lob, 12. 42. CManyoftbc^ chiefe Rulersbeleeued in him^ but they durft not confefiehim , forfeate of the lewes^ left they fhottld becaft out of the Synagogue. There was a faith in them, a taking oichrift, but when it came to the tryall, it held not out, they durft not confefle him, becaufc they feared to bee caft out of the Synagogue: that is, when they came to fuffer a little for cbrifts fake, when they came to fuch an a£tion as confefling his Name, when they came to endure but fuch

a thing

OfSffeBuall Faith.

M

a thing as to bee caft out of the Synagogue,, they forfookc him, which fhewed that their bcliefc wasincffedtiull. So that, let a man feeme tohauc all the other three, yet when the praife of men fhall come in competition with any command of G o d, when God fhall put him to doe any thing, to part with any thing that is deare to him, as he did ^sfbra-/;*«,if his faith workc not,if his faith hold not out in the tryall, but ftart afide, like a broken Bow, it is not effectuall faith. So you fee the things wherein the efficacie of faith con-fiftcth.

Firft, in the foundnefTe of the preparation.

Secondly, when the mind apprehends the promifes, and fees good ground to pitch vp-onthem.

Thirdly, when the will fo takes Chrrfi ,as to bring (fat/linto the heart, fo that Chrift liues in vs, and that out of loue.

And fourthly, when faith worketh, and that in the time of tryall, when GW fhall put vstoit. I fay, when you finde thefc foure things, you may conclude that your faith is cffeduall.

The lad thing I propounded, is to fhew how this is wrought, how our faith is fflfide cfTcdtuall. It is made effe&uall by the Spirit of <7<?</, it is not in our owne power, we are not able to beleeue, nay, wee are fo farre from it, that wee ftriue againft it, the fpint

in

Howeftcftu* alifaith is wrought,

0/ SfeSuall Faith.

It is not in mans power to bckeue.

in vs refills it •, fo that, if G o d himfelfe put not his hand to the worke, no man.is able to beleeuc.

You may thinke, when you fee (iich gene-rail propotitions as thefe, that Chrift is offered to euery creature vnder heauen, and that whofoeuer beleeueth fhallbe failed, you may thinke,I fay,that it is eaiie tobring this home in particular, to fay, Surely this pardon belongs to mee. My Brethren, it is another thing for a man indeed to belceue, for him to take C h r i s t fo as to deny himfelfe for him, to take him fo, as to mortifie his lufts,foas to take vp hiscroffe,fo as to obey C hr i s t, to follow him in all things, this is a thing that no man is able to doe,vnleffe God enable him to it, with his almighty power. For the heart of euery man, by nature, is fo ftwt vp againft Christ, that it will giue no entrance to him, he may (land and knocke long enough y vnlefle God himfelte fhake oflf the bolts,and open the gates, and breake open thefe euer-laftingdoores, that the King of Glory may come in, we will not admit him, but keepe him out.

Euery man naturally hath a hard heart, that cannot repent, that cannot turne from finne, he will bee content perhaps to take Chrift for a Sauiour, but to take him fo as to obey him, and feare him, foasto loue him: this no man will doe, or can doe, vnlefle the Holy Ghoft enable him.

But

V.

Of SffeBuall Faith.

49

Bur, you will aske 5 How doth the Holy GhJldG* it}

The Hdlj Ghofi doth itby thefc three a&s. Firft, by putting an efficacie into the Law, and making that pcwcrfull, to worke on the heart, to make a man poore in fpirit, that fo : he may be fit to receiue the Gofpell. For the Law, though it be fit to humble a man, yet it is no worke r of falsification. If a man were able to doe any thing, he were able to fee the righteoufheile the Law requires, and how far he is from it, and to difcerne the curfe vpon the not doing of it, and yet this he is not able to doe,without the fpirtt of bondage : the fpirit of bondage muft make the Law eftectuall, as well as the [fir it of Adoption doth the Gofpell. That is, except the Lord himfelfe prefle the Law on our hearts, fo as to caufe it to makefmneappearetovs, wee, that are the Minifters of G o d, may difcouer your finnes, we may fhew you the rectitude required in the Law, we may fhew you the danger, yet all will be to no purpofe, vnlcffe Cod awaken you : if he will fet finne vpon the conference to worry a man, to plucke him downe, when God fhall charge fmne on him, that he fhall feele the weight and burthen of it, when he fhall fliarpen fInnc^and caufe it to vfe its fting ) this makes a man fie to receiue Christ: otherwife, if the fonncs ot Thunder fhould fpuke to men, if we fhould come in the fpi-rit and power of Eliah 7 nay, if God himfelfe

D fhould

SZuefi.

Anfw. How the Holy Ghoftwor-jketh faith: by three things.

I. Putting an efficacy in the Lavr.

A man cannot fee his fins ta purpofe without the fpirit ofboadage.

Of EffeBuall Faitb.

'\

Aftt 16.

By (hewing the excellency and the riches ofChrift. Eph.i.18.19. opened.

Obieft.

An{.

No man can io fee the riches of . Chrift,astohe arleSed with, thet;:, without thchelpci©£ thebpii::.

{houldthunder fromheauen, all would not moue the heart of a man, all would not awaken him to fee his (innes, till God himfelfe (hake the heart.

To conuert the Gaoler^ myitis \c. the foundation .of the Prifon was fhaken y which was a refemblance of the fhaking of his heart: wee may as well fhake the Earth, as ftrike the heart of a (inner without the worke of G o d. For, though the Law be a fwordj yet vnleffe G o # take that fword into his hand, and ftrike therewithall himfelfe, it fhall not be able to wound a finner. There, fore the fir ft worke of the Holy Ghoft is to a-waken a (inner, tofet finne vponhim, that he maybe fit to receiue Christ.

Secondly, when this is done,that the heart is thus prepared by the Spirir, then the Holy Ghoft fhewes vs what we haue by C h r i s t, he fhewes the vnfearchable richesof C hrist, what is the hope of our calling and the glorious inheritance preparedfor the Saints , and what k the exuedtng greatnefle of hu power in them that beleeue. I (ay, we neede the Spirit to ("hew thefe things.

Bur, you will fay, a man may (ee thefe things without the helpe of the Spirit.

It is true, in-fome manner you may, but not in fuch a manner as fhall affed you. For there is a manner of feeing proper onely to the Saints, and that is the proper worke of the Spirit in them, when wee fhall

io

\ Of Effectual!Faith.

51

io fee them, as to be atfecfed wuh them. O-therwife, you may readc the Scriptures a thonfand times ouer, you may vnderrtand them, yet you fhall not bee affcclcd with them, till the Holy Gbojf fhew them vnto you. This is the fecret of G o d, that he re-ucalcth to thofe whom he meancth to fauc. that is, when hee prefents thefc fpiritualj things prepared for vs in Chrifljw fuch a m .inner, as that we fhall loue them, and embrace them j when we fhall not only fee the Itruth of them, but the goodneffe of them-, when God fhall not onely fhew vs the aduantages we hauc by chrittjout the excellency of Chrifl^ (b that we fliall be in loue with his perfon, as well as to be ready to receiue the priuiledges with him.

Now this is done by the Spirit: i. Cor. 2.12. Wee haue receiued the Sfir it of GO D J bj which wee know the things that are giuen vs ofG O D y and they arereuealed to vs hy the Spirit. They are two or three times repeated in that Chapter; as if he fhould haue faid. If you faw them no more then other men doe, then nauirallmen doe, you would bee no more affected with them, then they are: but when you haue the Spirit of GO D to fhew you the things that are giuen you of GOD, that is the thing that workes vpon you,andaffe£byou. Andfoin loh. 14. 21. faith Christ, / mil come to htm 9 ani fherv Mjjelfe to htm : When Christ fheweth

D 2 himfelfe

1 Cor. 2; 1 a t opened.

Toh. 14.11.

opened.

**

OfSjfecliidllFdith.

Ier.31 33,

openedt

himfelfe to a man, itis another thing then j when the Miniftcrs fhall fhew him,-or the Scriptures nakedly read doe fhew him : for when Chriji fhail llievvhimfeife by his Spirit, that ihewing draweth a mans heart to long after him,othcrwife we may preach long e-nough, and fhew you that thefe fpirituall things, thefe priuiiedges are prepared for you in Cbrifl) but it is the Holy Ghoft that muft write them in your hearts y we can but write them in your heads: Therefore the Lord ta-keththat as peculiar to himfelfe: l will mitt my Law in yot*r hearts. That is,I will make you affe&edwith the things that I fhew you, and this is the teaching ot G o d. There is a teaching by men,and a teaching by God, that is, j when God fhall enable a man to fee things in j good earneft s otherwife it will be but as a man that fees a thing, when his minde is vpon another matter: fo, wee fhall fee, and not fee: but when the Holy Ghoft (hall fhew you thefe things, you (hall fee indeed, till then, you may heare oft enough of thefe things, but your hearts will bee minding o-ther matters 5 fome about their profits, and fome their pleafures, &c. but when the Holy Ghoft fhall fhew you thefe things 5 that is, when he prefents them to vs, that draweth the heart from minding other things, to fceke after Christ, to long after him, and not to content your fellies, till you be vnited to him. .

But

Of etf&uall Faith,

n

But, befides this, there is a third ad of the Holy Ghoft, by which hce workes it, and maketh this faitheffe&uall, and that is theteftimonie that the Spirit giues to our fpirits, tellingvs thatthefethings are ours: when the heart is prepared by the Law, and when thefe things are fo (hewed vnto vs, that wee prize them, and long after them, yet there mud bee a third thing, that is, to take them to our felues, to beleeue that they be ours 5 and there needeth a worke of the Spirit for this too: for, though the promifes be neuerfo cleere, yet, hailing nothing but the promifes, you will finde that you will ne-uer be able to apply them to your felues: bitt when the HolyGbojHhM fay, Chrijl u tbine^ and thefe things belong to thee, and G o d is thy Father • when the Spirit ("hall beare wit-nefle with our fpirits, by an immediate work of his owne, then we fhall beleeue. This is necefTarily required, and without this wee fhall not beleeue. It is true, theholieft man doth it twowayes.

One is by cleering of the promifes, fhi-ning into our hearts, by fuch a light as makes vs able to difcemethem,and to beleeue them, and to aftent to them.

But befides that, hee doth it by an immediate voice, by which he fpeaketh immediately to our fpirits, that wee can fay, as they (aid, loh. i$. Now thou fptakefl fLinlyud fteakejlneparatt!, we vnderltand thee fully:

D 3 fo,

Byafluring vs that thefe things arc ours.

This alf© muSt be wrought by the spirit.

Theteflimony of the Spirit wrought two waics.

I. By clearing thcproaiiies.

By an immediate voice.

H

Oj EjfeBuall Faith.

Ifa. ?7-I*, opened.

All arguments without the

Spirit prcuaik nov

fo, till the fitly Gheft fpeake to vs, we are in a Cloud, God is hid fromvs, wee cannot fee him cleerely, but when we haue this Spirit of Adoption, to giue vs this witneffe, then wee beleeue plainely indeed. Therefore in ifiy 57.19. faith the Lord, I create the fruit tftkc^ Ups 9 PeAce^c. That is, the Minifters may fpeake peace to you, but vnleffe I goe and ioyne with the Minifter, except I adde a power of mineowne 3 that is, fuch an almighty power as I vfed in the Creation, it {hall neuer bring peace to you.I create the fruit of the lips 5 that is, the words ofthe Minifter to be peace, otherwife they would be ineffe&ualh Therefore, I fay, there muft bee a worke of the Spirit to perfwade a man in fuch a cafe. And you fhall finde by experience, let a Minifter come to them that are in defpaire, they will not apprehend the promifes,though we vfe neuer fo cleere reafons, though we argue with them neuer fo long, and neuer fo ftrongly, we fhall finde that all will doe nothing, it will be but labour fpent in vaine, till God himfelfe open the Clouds, till hee will fmileonaman, and fend his Spirit into the heart, to giue a fecret witneffe to him, till there be a worke of his owne joyning with the promifes, we finde by experience that our labour is loft.

It is true, we ought to doe this, and euery man is bound to looke to the Word : for, faith commctb l/j hearing; and to hearken, to

the

\ Of Effettuall Faith.

55

the Miniitery •, tor it is Gods ordinance to breed faith in the heart, but yet till there be a worke of the Spirit, a man fhall neuer be fo pcrfwaded, as to haue any fure and found comfort by it.

Now all this is done by the Spirit, it is the wonderfull worke of G o d : for when C h a i s t is propounded to men, when he is offered,(as we haue often offered him to you, we haue fhewed you what accefleyou haue to him, that no man is cxcluded,that he is offered to eucry creature vnder heauen,wehaue (hewed you the generality of the promife, that it takes in all, that you are contained vnder it, that you may apply it to your felues ; I fay, when all this is done) yet when a man comes to performe this, to apply it to him-felfe, he is no more able to doe it, then a dead manisabletoftirrehimfelfe. Therefore the fame power that railed Christ from the dead, is requiredto worke faith in our hearts, as it is in Epb. 1.19. v^decordmg to bis mighty power which he wrought in Cbrift, when bee rai-fed him from the dead. So that it is as great a worke, to moue a mans heart to C h r i $ t, as to put life into a dead man ; wc are as vn-apt and backward to it, as a dead man is to receiue life. For what clfe is the reafon, that when we preach C h r i s t to you, whenhee is offered to you, that there bee fo few that are affeded with him, that there be fofew that take him ? doth it not fhew that you D 4 arc

Eph.1.if, opened.

$6

Of Sffectuall Faith.

A£.M*.

Luk. 14.231 opened.

Thatmenarej compelled to come in, what it implies.

Whatisim.

plyedby

drawing:

Ioh,^.44»

opened*.

are dead ? yea, fo dead," that vulefle GOD call you, and that there be a mighty worke of the Spirit, the hearts of men will neuer an-fwer vnto vs. Therefore that is required as a condition in all them who will come. Aft. 2. So many as the L O RD our Q O D jhaUcall. That h , when wee preach , except there bee a fecret voyce of the Spirit of C h r i s t fpeaking to your hearts, as wee doe to your eares, and faying, Come avd take CHRIST, no man will come. We fee, Christ faid tohisApoftics, F&lhvmez^y and prefently they followed him; (for it was not the outward voice that did it, there was a fecret voice within) fo, when God fhall call men to take Christ, then they doe it, but not before. That word that is vfed, Lnk.14. 23. Gee and CO MP ELL them to come /#, that my Boufi mdy btfutt^ it intimates a great backwardnefle in vs. When men are compelled, it fhewes., that not onely the arguments are ftrong, and forcible, but that there is a great backwardneife in men, that they mult (as it were) be conftrained, that they muft be put on it by force, and againft their willy fuch is the vnaptnefle that is in men.

So, faith Christ, no man comes to mc^, except the Father draw him. That phrafe of the Holy Ghoft fhewes, that there is an extreme backwardneffe, that, if they be not forced to come, (as it were) they will not doe

OfEffcHua 11 Faith.

57

How the Ho!/ Ghoft draw-.«' cch.

Cant. i. i

it: not but that when a man is once wrought vponby the Holy Ghoft, hce commeth of himfelfe 5 but that phrafc is vfed only to fhew that backwardneffe that is in man by nature. For, when the Ho!y Ghoft hath wrought vp-on the will, and hath turned that, then a man commeth vpon his owne legs, and is mo-uedfrom an inward principle of his owne; therefore men are (o drarvne, that withall, they runne after him, as it is. Cant, i. but it fhewes this thing, for which I haue vfed k, that there is a wondrous backwardneffe in ail of vs by nature, and that this muft be done by a great worke of the Spirit.

Therefore the Apoftle Paul, in Eph. i. in all the former part of the Chapter, to the 18. Verfe, hauing declared the great Myfterie of faluation, he takes himfelte vp on the fudden, and beginnes to thinke with himfelfe, though I iliew you all this, it is to no purpofe, if G O D fend not the Spirit of rcuelation, &c. Therefore hce litts vp his heart to GOD, befceching him to giae them the Spirit of rendition , to open the eyes of their vnder(landing, that thej might fee the hope of their Catling, and

the riches of their inheritance tvitb thes Saints. So fhould Minifters learne to doe, to pray for the people, that God would infufe and fend his Spirit into their hearts, that they may be able to perceiue thefe ^things effectually, with a right apprehenfion,

to

Of EjfeBuall Faith,

4-

Why God will accept no faith but that which is effectual!.

Becaufe elfe it is not faith, becaufe it is dead.

Simihs*

to fee the fecrets of G o d in them, you alfo fhouldgoe to God, and befeech him tohelpe you with his Spirit,that lb you may be able to apprehend theie things, and that they may bepowerfull, to worke the fame thing, for which we deliuer them to you: and fo wee hauefhewed youthefethree things-, Firft, whateffe&uall faith is: namely, in (hewing you why it is called effe&uall faith.

Secondly, wherein the efficacie of faith confifts,andThirdly, how it is wrought.

Now, lad of all, wee are to fhewyou the reafon,why God accepts no faith, bait that which is effe&uall.

And there is good reafon why no faith fhould be accepted of God, but that which is effe&uall.

Firft,becaufe otherwife it is not faith at all, if it be not effe&uall •, and if it be not faith, it is no wonder that he doth not accept of it. I fay, it is no more faith, then a dead man is faid to be a man: you giue the name of a man to him, yet he is not a man 5 no more is faith that is not effe&uall, any faith •> it hath only the name of faith, and there is no more in it : but as dead Drugges, which haue no efficacie in them, or as dead Plants, or dead Wine, which is turned to Vinegar, it ceafeth to be Wine, it is no longer Wine, but Vinegar-fo it may be faidof inefFectuall faith, it is not faith, it hath the name and the fhaddow of faith onely, and therefore God accepts it not. | Againe,

Of Sff&uall Faith.

59

Againc, God will fane none, vnlefle they be reconciled to him,and be fuch as loue him, for that condition is euery where put in. All things (hallivorketogether for goodto them that lone him : and he hath prepared a Crowne for them that loue him. Now, if faith be not effc&uall, there will be no loue • and if loue be necelTarily required, God cannot accept that faith that is ineffe&uall.

Againe, if God fhould accept of a faich that is ineffc&uall, the Deuils haue fuch a I faith, by which they apprehend the Word, and a faith that brings forth effects : for they feareand tremble- but this is not the faith that purifieth the heart, it is not an effe&uall, it is not a purging, liuely faith.

Againe, Christ rccciues none but them that deny thcmfclues, and are willing to take +f their crojfr and to follow him,that morttfe the deedes of the body by the Stir it. Now an ineffe-&uall faith doth none 01 thefe, and therefore that faith that faueth, mud bee a working faith, or elfe thefe things fhould not be neceflarily required.

Againe, it was Chri/ls end in comming into the world, that he might deftroy the workes of the Dentil, and for this end hath the grace of God appeared^ that men Jhould dewy vn^odltncffe and worldly lufts : and for this end did hee giue himfelfe, topurifie to himfelfe a people zealot** of good mi hi. He comes to be a King, as well asaSauieur, to iulc among his people, to I haue

Becaufefuch faith hath no loue. Horn. 8, >S.

Btca-ufc the Deuils haue fuch a faith,

4.

Becaufcit workes no mortification.

5.

Becaufe clfe Cknfl fhould lofe the end of his comming into the world.

OfSffeltuall Faith.

Goodworkcs arc the way to faluation. Eph.i.io.

Roaia^. Mat.i^f,^.

Vfe I.

To try our faith, whether it be found,

haue men obey him, which could not be, if faith were not ciTe&uall, if it did not pnrifie the heart, and enable men to deny all worldly tufts, avdultue fobetlj^righuoufty^ andged-ly m this prefect world.

Andlaftofall,goodworkes are required of neccfiity,as the way to faluation; Epb.2.io. We are Gods workman\bip> created in It fits Cbrift vntogoodmorkeS) which he hath ordained that wejhouldrvalkeinthem. Good workes are required ofneceffity, GOD judgeth vs according to our workes, Rtm. 2. and at the laft day, the reward is pronounced, according to that which men haue done: When I was in prifw^jguvijited me ; when 1 was naked^ joa chdthtd mc~>i &€• And if they be required ofneceffity, then it is not a dead, liueleffe, workelefle faith, but a powerfull,cnergeticall faith, a faith that is flirring and a<9:iue,a faith that is effe&uall, which God requires, without which we cannot be faucd.

We come now to make fome Vfe of what hathbeenefaid.

Firft, If G o d accept no faith, but that which is effeduall, it fhould teach vs not to be deceiued in a matter of fo great moment; It fhould teach vs to looke to our faith, to confider whether it be a right faith or no. Ij a man haue Euidences,vpon which his lands, and whole eftate dependeth, if one fhould come, and tell him that they were falfe Eui-dences, it would affect him $ he would, at

the

Of ejfetfuall Faith

61

lam. 1.14,

the lcaft be ready to Icokc, and to examine them, and yet tatfeare matters of lefic moment.

If one be told that his Come is blafted, Simile. that all the Trees in his Orchard ape dead, that all his money is counterfeit^ man would looke eucn to thefc things^ a man would haue that which he hath to be found,and not counterfeit: andfhallnot we then looke to the faith that we haue, vpon which the fa'uation of cur (bules depends ? lecing God accepteth none vnleife it be found,and feeing there is fo much counterfeit faith in the world. It Pnould teach vs to looke about vs, and confider what our faith is: For, as Umts laith, faith without workes cannot fauc vs. What auaihtb it^ my Brcthnn, if a man fay behatbfatth^ and hath not w$rkeS) can hk faith fauc htm f So I fay toeue ry man,in fuch a cafe, thou that chinked thou j haft faith, if there be no: workes too, if it be not effect uall, if it be not a liuely raith, wili fuch a faith due rhec ? If a man (hould come and fay to one that brags of the Balfome or Drugges which he hath, (that are dead, and haue loft their efficacie) Will fuch a Balfome heale thee ? If a man haue a guilded Target, Simile. made of paper, a man may fay to him, Will that Target defend thee ? And fo I fay,when a man hath a counterfeit faith. Will fuch a faith as this fauc thee ? It will not faue you \ you may pleafe your felues in it, as a man is iplealed with a FaHe dreame, but, when you * are

Of EffeBuall Faith.

arc awaked, you will finde that you are decerned. Learne therefore to confider of your faith, to fee if it beeffe&uall. When the L o r d proclaimed himfelfe to Exocl,34.67* be a mercif-M God^ firgmng iniquity, tranf-grcfiion^ and [trine ; yet it is added, he will not hold the wicked tmocent. So, when we hauc faid fo much of faith, and that faith faucth ; yet know, that it muft be a working faith that fauetfa vs: It muft be fuch a faith as purifieth the heart, it muft be fuch a faith that may fhew it felfe in fruits worthy amendment of life. And therefore Saint limes taketh fo much paines in this cafe, as you {hall finde in his firft Chapter, and the beginning ofthe fecond- hee layeth downe rules, and tels them, that if they keepe the whole Law, and yet faile in one point, they are guilty of the wh:>le.

Now hauing dealt fo ftri&ly, fome might ObieS. be ready to obje£t: G o d is mercifully and

I fhall be faued through faith. vin[. It is true, (faith hee) if you haue a right

faith, you {hall be faued by it • but yet know this, that vnlefle your faith be fuch a faith as enableth you to doe what I fay, it is a faith Fiueargu- I that will doe you no good, it will not faue ments otSaint you : for, though faith faueth you,yet it muft

SXfakVi ! be fl ' ch a faith * S wc)rketh - And that he F ro "

neth by many arguments • (it is a place worth the confidering, and fit for this purpofe) I fay, hee vfeth fome arguments to proue,

that

OfSffeciuall Faith.

^

that that faith which is not effc&uall will not fauevs.

Asfirft, Saithhe, if a man fhould fay to one, Be warmed, or, Be filled: as this is but vainc liberality, when as yet a man doth nothing; fo, for a man to profcfTe that he be-Icencth in C h r i s t, and yet doth nothing for him, it is a vaine faith.

Secondly, Some man might fay, Thou haft fa tb> and I haue workiS i Jh;w me thy faith by thy workes. That is, if a man haue faith, hee will fhew it by his workes. As if hee fhould haue faid. If the Sunne be the greateft light, lctitgiue the greateft fplcndor; If theLoad-ftone be of ftich a vertuc, let it fhew it, by attracting the Iron to it: So, if thy faith be effectual!, fhew it by thy workes: that is,if thy faith be a true faith, it muft bee a working faith, or elfc it is nothing, God will not accept it.

Thirdly, vnlefle it be a working faith,an ef-fe&uall faith, the Diuels haue the fame : thon beieeuefi that there is one God ^ the Diucli dee the fame^andhemble*

Fourthly, If any man could be jnftificd by faith without workes, Abraham might haue ; bcene fo justified ^ but Abraham was juftified by his workes • that is, by fuch a faith as had workes foyned with it. And not ^Abraham ' oneIy,butit\<^. (that is another example: for it might be objected, Abraham indeed be- ' Ieeued,and was juftified by workcs,but Rabat ■

1.

Tfytc.

*+

OfSfeBuall Faith.

Vfc.i. To judge our conditions by the efficacy of g our faith*

Not to be* lecue all that fay they haue faith, nor all that fay they haue none*

had no workes, fhec was a wicked woman, and therefore was juftifiedby faith ? •Tothis therfore heanfwereth 3 that)fhehad workes, or elfefne could not haue beene failed, vnlefTc iae had fuch a worke as that in fending away the MefTengers, her faith could not haue juftified her. Indeede, that was a great worke • for fhe aduentured her lire in it.

And laftly, faith he, as the bodj^ without the fouler is a dead body^ a (linking carrion 3 there is no precioufneffe, nor no excellency in it • fo fAtth without workes is dead. Therefore looke to your faith ; doe not thinke that a faith that meerely taketh Chrtft^ and belecueth in him, that it is a faith that (hall juftifie you. Let all thefe arguments perfwadeyou, that if it bee not a working faith, it (hall doe you no good. Therefore let this be the firft Vfe, toconfider your faith, whether it be efte&uall or no, by the working of it.

The fecond Vfe that we may make of it, is this: Hence we (hould learne to iudge of our eftates and conditions, by the efficacie of our faith: for, if no faith bereceiued, but that which is effe&uall, then it behooues vs to looke to the working of our faith.

Againe, if G o d accept no faith but that which is effe&uall, hence we may learne alfo not to beleeue all that fay they haue faith,nor tobeleeue all thofe that fay they haue none. As for thofe that fay they haue no faith ,yet,if we fee the fruites oftaith in chem, that they

haue

Of effcftuall Faith.

65

luuethofe things that faith brings forth : ]f you fee a man that complaincth he beleeueth not, yet if he loue the Saints, if he endcuour tokeepeGoDs Commandcmcnts, if he continue not in any knowne finne, if hee doe not dare to omit holy duties, nor to Height them, certainely, this man hath faith : for we rinde the effects of it there: although he haue loft one aft of his faith, which is the comfortable alTuranceofagoodcftate- yet if the firfb a&, by which he refteth vpon Chri(I>md by which he taketh Ghrift to himfelfe, be there,we may conclude there is faith. When we fee fmoke, andfeelehcate,wefay, there is fire, though we fee no flame : to, when we fee thefe fruits in a man, we may boldly fay, he hath faith, though he hath not fuch a reflecl: ad, as to know in himfelfe that he hath it, andfo to haue a comfortable afTurancc of his condition.

On the other fide •, if a man faith, he know-eth and is perfwaded that his. iinnes are for-giucn, his confeienceis at reft, and yet for all this, we findeno workes, I fay, this man hath not faith : for there wants the efficacie of it : So that as the two fonncs in the Gofpell j one faid he would goe into the Vineyard, and did not • the other laid he would not goe, yet afterwards he repented, and went: fo it is with thefe two; the one iaitii he hath not fakh,and yet for all that, we fee,he doth the things that J faith requireth, we fee the efficacy of faith in

E him.

A & of faith double.

Simile. ■

A man may haue faith, though he wane feeling.

Ofthofcthat fay they haue faithjbuthauc not.

—

66

Smile.

'Pfal.xi$.7'

Of Sfeciuall Faith.

him. Againe, the other faith hee hath faith, and yet doth not bring forth the fmites of faith, he doth not (hew the efficacy of faith in his lite 5 the one (hall be juftiiicd, the o-ther fhali oe condemned..

As when we take two Drugges, or two Pearles, &c. the one hath loft his colour, fee-meth withered and dead, fo that to the outward view, it hath loft all, yet it hath its effi-cacie (till, that fach a thing fhoi-ld haue • the other looks very faire,and hath a right colour and fmell, but it hath no efficacie in it.5 wee fay, one is a liuely Drug, and a good one,and the other a counterfeit; fo, when one man complaines that he hath no grace, that he is an hypocrite, and yet hee brings forth fruite worthy amendment of life, and wee fee the working of his faith ^ I fay, this is true faith: On the other fide, hee that makes a fhew of faith, and yet wants the efficacie of it 5 he hath no faith. Wee fhould learne thus to iudffe. when men profefle they haue faith, and wee findeit not by their workes. It fhould teach bothciuill men and hypocrites to know their eftates: fork difcouereth both. For when theciuillmancommeth, and feeth that hee doth much of the fecond Table, and-little of the firft • and the hypocrite again, doth much ofthefirft, and little of the fecond 5 let them conf ider that faith enableth a man to haue refit £i to aB Gods Commaniemevii: it woi kes a generall change. And.as this is true, for the

fubftance,

Of SffSnail Faith.

*7

fubftance, fo it is alfo for d : for, if

accepts onely efre&uall faith, then fo much efficacie, and fo much working as you finde in any man, fo much faith there is. If there be no workes, there is no faith • if the workes be few, the faith is a languishing faith • if the workes be many,the faith is great and itrong. That is the fecond Vfe wee fhou!d make, to learnc to judge aright of our felucs and o-thers.

Thirdly, ifitbeonely an effcftuall faith, which God accepteth, then this juftifieth our Do£hineagainft the Papifts, that fay,we teach that onely faith juftifieth, and require no good workes. I fay, we teach, that not a naked, but an erTedtuall faith doth it. So that all the difference betweene them and vs, is this • we agree both in this, that workes are necefTarily required to faluation, that no man Shall fee God without them, without pure-neflTe of heart, and integrity of life. We fay, Except men morttfie the deedesofthe body by the Spirit y they (J)all dye ; and there is no condemnation to them that walk not after thefle(h,but after the Spirit: That is, there is a neceffity put vpon men to walke after the Spirit- in this we agree: but here is the difference: They fay that faith and workes both are required to juftifie • we fay, that nothing is required but faith, and thfon workes follow faith : wee fay, faith indeed is working, and produceth Such effects, fo that, whereas they fay faith, and

E 2 workes y

Vfe 3 .

To iuftific the Doftrineof good workes a gainft the Papifts flandcrs.

Difference betweene vs and Papifts in the Docmnc of iuftification.

d8 I

Of Sjfectuall Faith.

Obiell.

luftilkation doublet

Rom. 4,

?irte.

Simile*

workes; we fay faith only, but it rcvuft be an effe&uall feith, a working Faith,

If they objeft that place of lames , wee are not juftified by faith, but by workes.

Ianfwer, that there is a double juftification, there is a juftification of the perfon^ fo was ^£/4£4w juftified by faith,as?4#/expref-feth it, Rom. 4. But then there is a fecond juftification, a juftification ofthe faith that A-braham had,he juftified his faith by his works, he fhewed that hee had not a dead faith, a liueleffe faith, a faith without workes, but that he had a liuely effe&uall faith: for he added workes to his faith, his workes wrought together with his faith. So that, if the que-ftion be. Whether Abraham was an hypocrite > his workes juftified him that hee was none. If the queftion be, Whether Abraham was a finner ? his faith juftifieth him, and fhewes that he was made righteous through faith. So, there is a juftification of the per-fon, and a juftification of the faith of the per-fon: as when a man is faid to juftifie fuch an a&ion, or fuchacaufe, the meaning is not, that he will make that juft which was vnjuft before, but he will make it appeare to be juft; j fo Abraham was declared to haue a juftifying faith, by that power and efficacie it wrought in him, in offering vp his fonne.

Againe, it is obje&ed out of that place, that by workes faith u made pzrfcfi . there-fore it feemes that faith is nothing alone,

Of Effectual! Faub.

69

it workes bee not joyncd with it.

Ianlwer, thatwhenitis faid that faith is made perle& by workes, the mewing is, that faith is made good by workes; the perfection of faith is declared by workes. As one that profeffeth that he hath an Art, and that he is able to doe this and that; if he doc the worke wherein his Art is (hewed, if I he makeanyartificiall worke, by that he ma-keth good his Art. Or, as when wc (ay,the(e Trees are good, becaufe they haue fappc in [them, they are not dead Trees. Now the Tree is made perfeft by the fruit; fo faith by workes is made perfe<5t. Not that workes put life into faith j the fap muft firft be in the Tree,and then it bringeth forth fruit: fo there muft firft be a life in faith, and then it bringeth forth workes. So that, when wc fay that faith is made perfect by workes, the meaning is, that workes declare faith to be right, as the fruit doth declare the Tree to hane fap.

Againe, if it be objected, (as it is by them) that workes, and loue, &c. arc to faith,as the foule is to the body • for, as the body, without the foule is dead, fo faith without workes is dead: Hence they gather, that faith is as the body, and that loue, and workes are as the foule : therefore faith juftifieth not but workes.

T j this I anfwer 5 They take the compa-

rifon amifle: Forthefcopc of it is this ^ as

a foulelelfe body is nothing worth, it is

E 3 dead.

Anjw. Faith mado perfe& by worki,whu»

Simile*

l.Ofa*.

What meant by thaie words Fatth without VHtlpiud&d,

Of E/eBuall Faith,

4.0bhtt.

Why good works are required, feeing they iuftiiie not. Rona,6.i>i.

Theyeuidence our right in Chrjft,

deacLand no man regardeth it • (6 is a vvorke-lefTe faith: The meaning is not, that workes are as the fouIe,and faith as the body: but,as a man, when he lookes vpon a carkaffe, and feethno life in it, no pulfe, no motion, no fence, flich a body is nothing worth 5 £o when we fee a faith without motion, that hath no pulfes, that hath no expreflion of life in it, fuch a faith is of no worth.

But, you will fay, if we be not juftified by workes, to what end are good workes required?

I anfwer, there is end enough, there are motiues enow: Is not loue a ground ftrong enough to bring forth good workes ? When this obje&ion was made to Fanl % Rem. 6. If Grace abound, why may wee not finne the more y for Grace aboundeth, as finne aboun-deth? he might eafilyhaue anfwered, Except you doe good workes, you cannot be failed . but he faith, H$® can we, that are dtadto (inne 9 Hue any longer therein ? That is, when a man is once in C h r i s t, there will be fuch a change wrought in him, that hee (hall finde Christ killing finne in him, and hee fhall be raifed againe to newneiTe of life,infomuch that he muil ofneceflity doe it 5 there will be loue in his heart, that will fethim aworke, that will conftraine him: therefore, faith he, are you not baptized into Cbrijis death ? That is, when a man is in C h r i s -r, he is dead to finne, as C h r i s t dyed for him : fo that, ____ though

Of Effectual!Faith.

j though there be no Inch mctiuc, as for a nun • to get Heauen by his workes. yet, vpon the ! taking of c A///?, there is a loue planted in the ;heart, there is a change wrought in the heart, fothatthercisanaptnefTeinit to doe good workes» fo that now a man delighteth in the Law of (7*</concerning his inward man 3 he dc-fires nothing more then to be employed in it, it is his meate and drinke to doe the will of God. Is not this enough to moue vs >

Againe; though good workes be not re-quired for juftification, yet this may be a mo-tiue: God rewards vs, hechaftens and afflicts vs according to our workes: I Pet. 1.15. fVe all him Father y thatjudgeth eutry one according to his workes : That is, if our workes be good, he is ready to reward vs y if wee faile, he is ready to chaftife vs, as a Father doth his children: therefore Jet vs pajfethe timc^> efour dwelling here tpjthfearcs. So that the Saints, after they are in the flate of grace 3 they may contradt a kinde of guiltineffe vnto them/o chat they may make their Father angry, they may fcclc many effe&s of his dif-pleafnre, though they {hall not lofe his fa-uour for cuer: and the more our good works are, the greater is our reward.

Againe- wee require good workes of ne* ceflity, as well as the Papiits: wee fay, you muft haue good workes, or elfe you cannot be faued y lb that, except you haue repented, except you haue loue as well as faith, j E 4 except

7'

2/ God rcwazdt according to our works. iPct.x,x*.

Good workes neceflary, chough not to iufhricarion.

Different rife •f good works in Papifts a»d

An hypocrite cannot doc things out of louccoGod*

aCor,i§^

Of EpBuall Faith.

vfiv

To labour t© grow in raith

andailurancc*

except there be a change of heart, C A riff i* not in you*

We require good workes with the fame j

neccfltty 5 onely they haue a different rife, |

they rile from different grounds.- When the

Papifts are asked what iliould mouc a man

to doe good workes ? They fay it is by way

of merit,to get heauen 5 and that is it that ma-

keth all their workes to be of no worth. .For,

take any naturall man, he that hath themoft

impure heart, may not he, to cfcape* Hell,

and to get Heauen, doe all the workes the

Papifts require, and for the fame end that

they require them > May he not giue Almes,-

&c. But to doe it out of loue, that is a

thing that no Hypocrite is able to reach

vnto: And therefore we fay, that the mea-

neft worke, euen the giuing of a Cuppe of

cold water, is a good worke, if it proceed

from loue: whereas, take the faircft worke,

that hath the greatcft glory, and fplendour,

though it be Martyrdome-, if it come not

from loue, if it be not a fruit of faith, if4 man

%iue ku body to be bt$rmd, And gtut+ll that he^>

h*th to feede the poore^ if it come not from

loue, G od accepts it not. So much for the

fecond Vfe.

The third Vfe that wee {houkl make of it, is this: If nothing be accepted , but that faith that is effe£hiall,we fhould learne hence, that, if we will grow in ability to worke, if wc will grow in obedience, wee muft grow

in

Of Eff&uall Faith.

1\

in faith: for all efficacic muft came from faith: for it is oncly the cffe&ualnefle of faith that God requires. That is, if there be any effedhulnefle in man, that comes not from faith, God requires it not: for it is thecfficacic of faith which God require. Therefore, if wee will bee enabled to doc the dirties of new obedience, labour to grow in faith, that mud inable vs to doe what wee doe: ifweehauenot the ground, all that we doe is in vaine. Therefore, when we finde any coldnefle, any weakneffe in the Graces wee haue, any Ianguithing; in-creafe faith, and all other Graces will grow. If you finde you cannot pray, when you find your hands weake, and your knees feeble,that you cannot runnc the wayes of G$ds Com-raandcrments, ftrengthen your fairJh, labour to increaic your aflurance. When the bran-chef are weakc and withering,we vfe to dung the root • fo, in this cafe, labour to ftrengthen your faith: for that will inable you to doe much*, it is all in all.

This will be of mucb vfe to vs in many cafes. When a finne is committed,we fhould labour nowtorecouer our feluesout of that relapfe. What is the way > By labouring to get aflurance o r the forginenefle of it. Goe to GoDto ftrengthen thy raith, that is the way to get out of finne.

If there be a ftrong luft, that thou art to grapple withali, and which thou canft not

get

What comfc to cake in wcakneffc of grace*

Simiti %

Labouring co ftrengthen faith, of much vfe.

I. Tn getting af-luiancc of pardon after fin is committed.

7. In conflict withftxong

toft*

Of EfeBuali Faith.

Ifi want of graces.

HowMini-fters fhould

build.

get the vi&ory oner, the way is to goe and mcreafe faith, to mcreafe affurance : for, the more faith is increafed, the more loue, thc> more the heart is inclined to God: for faith turnes the bent of the heart from pleasures, and profits, from a delue of the praife of men, to God: fo that, the more \ faith, the more ability there is to ftriue a-gainft the corruption that is in you.

Againe^ if a man finde hee wants patience, he wants thankfulnefTc, the way is, not to looke on the Vertues^ to reade moral! Writers, but goe and ftrengthen thy faith, and that fhall enable thee to doe wonders : otherwife wc water the branches, and let the roote alone.

Thus fhould wee Minifters doe, lay this maine foundation, to build vp our hearers in this, and the reft will follow. This Paul did, that was the great Maftcr-builder, hee layesdowne in all his Epiftles, the foundation of faith : in his Epiftles to the Romanes^ to the EphefianS) to the Celofitam^ to the GaUtiatis y and after that hee deduceth particulars, and buildeth on it: fo your maine bufinefle is to confider whether you haue faith, to get affurance of that, and when you haue that, then ftriue againft particular vices, and adorne your felues with particular graces: For, becaufc you labour not to haue this maine grace, this roote and foundation of all the reft, I fay, this is the reafon

• why

i

OfSfeUmll Faith.

V

why thole good motions that you haue put into you by the Ho!y Ghoit, thole motions that you haue in the hearing of the Word, and the good purpofes that you take to your fellies, come to nothing, becaufe they haue not faith for their ground.

That general] of Faith, muft goe before j simile. thefe particulars: Though the Plants bee good, yet, if the ground bee not good, and connatural!, where they are planted, they will not grow. Therefore we finde it ordinarily, that when men haue refolutions to giue'ouer luch and fuch finncs, to leaue fnch and fuch vices, their wicked company, drinking, gaming, and the like; it may be it holds for a day or two, yet this comes to nothing ; becaufe the maine foundation is not laid, they goe to worke without faith : when the ground is flclTi, and the worke fpirituall, how can it Hue ? for eucry thing lilies in its ! ; ownc clement; and thefe morions in them, are as the Fifh is out of the water : and as | the fire, when it is out of its place, dyes and ; is extinguifhed • fo thefe good purpofes, j when they are not particulars that ante from i that generall of faith, they are in the heart as ' a thing out of its ownc element, and therefore they perifh. Therefore, when you haue thefe purpofcs, know that they will come to! nothing , if you take not the right courfe. I Therefore labour to beleeue the promifes, to bee affured of faluation, that you are tranfla-

ted

Of EfeBuall Faith.

To lookc to faith in our

fcarcht

Twewayest©

iacreafctflU' ranee.

Simile*

ted from death to life, by an effe&uall faith: when this is done, you thali findethat your purpofes will bold, and till then they arc in vaine.

Andfoagaine, this (Tiould teach vs, feeing all depends vpon faith, when wee come to fearch, to confider what afTurance wee haue, that fo we may goe the right way to worke. For commonly, when wee confider our eftates, we looke what fruites wee haue, what fincerity hath appeared in our life, and if we finde that weake, we commonly conclude, that our faith is weake allby andfo theweakne0e of our fan&ification weakneth our afTurance- but weefhould goe another way to worke: Whta we finde a weaknefle, we ftiouldgp to thepromifes,and flrengthen ourafftirance: for there be twowaye? toin-creafe afTurance,

One is by the prornifes, the fure Word,qt* which faith is built.

The fecond is by the fruites of fan<ftificati-on in our felues.

Now when we finde thefe languifning,we fhould goe to the firfi, and the other will be increafedbyit. Faith worketh in you fan&i-fication, ^nd maketh you to belceue the pro-mife • as exerciie begets health, and we are made fit by health for exercife: or as a&s beget habits, and habits are mcanes to excrcile thofe a&s: So afTurance, grounded ypon the promife,itenabIeth,afid enlargeth, and in-

creafeth

Of etf&uall Faith.

77

creafethfan&ification, and ianttificationm-

creafcth afliirance: but firft fee faith, and

then the other as fruitcs of it. If you findc

a vveakneffe in ian&ification, labour to

ftrcngthen your faith, and that will

increafeir: for that is the

ground of all.

FINJS.

Of SffcZtuall Faith.

19

®mm

OF

EFFECTVALL

FAITH.

The third Sermon.

I. Thess. i. 3. Rcmcmbringyour cjfcffua// Faith^ &c*

thing pleaie God, if he accepts of nothing but what comes from effectual! fakh- thenwefhould karne hence toiudge a-right of our wjrkes: for whatworkes foeaer wee doe, they pleafe God no further then hee feeth and findethlbfnc Faith : i: them. The Vie before fhewed vs how to iudge aright of 1 our

Tolearncto iudge aright of ourworkes.

1 8o

Of GffeBuall Faith.

our faith. this tcacheth you how to iudge a-right of all the workes yon doe, that you doe not miftake in them. For men are very apt to indge amiffe of what they doe in this cafe.

There be many workes that haue a fpeci-ous and faire {hew in the view of men, and perhaps in your owne opinion: But if there be not faith in thofe workes, God regards them not: as,lama2* 22. when (Abraham did that great worke, in offering his fonne^ (which was the greateft worke that euer hee did, and the greateft worke that is recorded inalltheBookeofGoD) yet, faith the A-poftle there,D0j!<? not obferue how faith wrought with his workes ? That is to fay 3 If faith had not fet him on worke to doe this, if faith had notbeenethe Spring to fet this wheele on going, God had not accepted this. So, doe whatfoeuer you will, further then faith works with you in all that you doe, God regards it not.

Therefore you fhall obferue in Chrijls an-fwer to the Woman ofcatnaan. in her earneft prayer, inhercommingto drifts her fighting and ftriuing againft the Diuell, her ten-derneffe to her Daughter, her holding out fo long as fhe did; all this Chrift lookes ouer: But when he comes to giue his cenfure of her worke, of her carriage, oh IVeman^ great is thyfaith^ faith he. That was it that fet a great Mat.if.1^7. price vpon her worke: %MMb. 15. 26, 27.

So.

God accepts our workes no further then he findes faith in them.

Of Effectual! Faitb.

fc

So, uke the molt excellent, the greateit worke that can be performed, God fets them at no higher a price then hec findes faith in them • he weighes them by that: fo much faith as is in them, fo farre he accepts them, fofarre he regards them. Looke in Hcb. u. you (hall finde many glorious workes fct downe. All the great workes that Saixfjon did, all the workes that Dautd did, the works that Gtdton did, the workes that Baruc did, the workes that Mofes did, and fo along, you fhall fee there, that there was nothing in all thefe workes that was regarded, but their faith: all is imputed to faith. And therefore, when you goe about any thing, labour to fee faith ict you aworke j and know,that as much faith as there is in any worke, fo much God regards it, and no further. Iacob had done many good things, thatpleafed G o d, yet God, when he would put a marke of his fa-uourvponhim, when he would Qall him lf-rael, when he would change his name, it was for that great worke of faith, when he prayed all night, when hee would not giue ouer, when he would not let him goe, when hee preuailed with God by fairh • now, faith God, thy rtamejhdtibt edited I frael. (As if he fhould fay) Now I will put a name of honour vpon thee. Why fo > Not becaufc there was more in that worke, fimply confidered, as it was a worke: but becaufe there was more faith in it. And it mull needes be fo: for God doth I F not

Htb,i]

%1

Of EjfeBuall Faith.

God accepts the gift for the giuer.

t not as men doe, who accept the giuer for the gift. (If a man come to you with a great gift, you will accept his perfon for it.) But God accepts the gift for the giuers fake : though the gift be neuer fo fmall, if the giuer befuchasbdeeuesin him;, if his affe&ions be right, if he doe it out of a right ground j thai is, if he doe it out of a ground of faith, he is accepted, whatfoeuer it be. Indeed, o-therwife, whatfoeuer we doe, we may call it by our owne name j we may fay, he is a patient man, or he is a temperate man, or thefe areworkes ofjuflice, or workes of temperance : But we can neuer call it godlineffe, except it rife from faith, except it come from this ground; becaufe indeed it is not done to God. (Marke it) I fay, further then a man doth a thing out of faith, hee doth it not to God. For, to doe a thing out of faith, is nothing elfe, but when out of perfwafion of Gods loue to me, I doe this thing: meerely for his fake whom I haue chofen, to whom I giue my felfe • one that I know loues mee; and therefore, though there were no reward I for it, I would feme him. Thisisaworkeof j faith. Now, I fay, this is properly godlines. | And therfore, in 2 Pet. 1. when the Apoftle j had named Patience and Temperance, left wee ' fhould miftake, (as if hee fhould fay. There be many Vertues of this nature amongft men that belong not to God.) Therefore, faith he, i^fdde Gcdlinefli j that is. Let it be fuch

as

T^o doe a thing by faith, what.

\ Of Effectual! Faith.

8)

as become •> a ^ocliy man to doe. God ineflc

is that which is done ioGod; fuch things

and fuch qualities as hauean eye and rc/ped

to him, fuch things pleafc him. What if a

man fhould doe ncuer fo much, if it pleafe

not G o d, it is loll labour. It is (aid, Hcb. i \ .

6. that Henoch pleafed God. Marke how the A-

poftle reafons : (faith hee) without faith tt is

impofiblc to pleafe God: therefore, in that he is

faid to pleafe GoD,it mud needes be through

faith. You know, it is faid, Rom. 13. wbatfo-

euer a man doth ^if it be not of pittb, and loue,

God lookes not to it • you know there can be

no loue without faith.

Confider but how it is with your felues • If a man fhould doe any thing for you, you know, hec may haue'many other ends, hee may doe you many a great good turne$ yet,if you be perfwaded this comes not out of loue to me,nor of true rcfpecl: to me,you regard it not, whatfoeuer it bee. If it bee but a fmall thing, if it be done out of loue, you refped it. So it is with God; workes that come from faith and loue, (for thofe I reckon to be all one) thofe he refpeds wondroufly. Therefore we fhould learne to iudge aright of our workes ; it will helpe vs againft that pofition of the Papifts, and alfo againft the common opinion of men.

Euery manthinkes that Almes-deeds, doing good tothepoore, and doing glorious things, &c, that theie are good workes,vvhen

F z as

Godlincfla what.

Hcb.n.f.

lUm. i;#

Of EfitBuall Faitbi

Wc mull reckon common

a&ions

in our calling*

to be good

workes.

Vfe 6. To try if we haue faith.

x.Triall. Afe» crct pcrfwafi* on ot'ihc Spirit,

as common a&ions they exclude, as if they \ were not good workes: But it is not foy we may doe the greate ft workes of this nature, J and yet they may haue no excellency in them at all.

Againe, the very ordinary workes. of our Calling, ordinary things to men, ordinary feruice from day to day,if it come from faith, if it be done as to the Lerd^ he accepts them, and they are good workes indeed. This vfe we ought to make of it: If G o d regard not any thing but faith, wefhouldnot bedecei-tied in our workes which we doe.

Againe, if faith be fuch a thing, that no workes are accepted without it, that no branch will grow except it come from this roote • if there be no faluation without it, if it be a thing that is mod profitable forvs3 If thou fayeft now. How may I know whether I haue faith or no ? I may be deceiued in it. When we hang fo much vpon this peg, we had neede be fure that it be ftrong, and that it will hold vs. I will therefore make this prefent Vfe, in {hewing what the fignes of this faith,and what the chara&ers of it are, that you may learne to iudgearight,whether that faith that fets all the price vpon your workes, be. a right faith, or no; You may know it by this :

Where there is a true faith, there is a fe-cret perfwafion wrought in the heart, whereby G o d afTures you that he is yours, and

you

ii ■_ •_

Of effettuall Faith.

you are his; as you haue it, Ren. 2. 17. To bm that ouercommtth) will 1 giut that hidden JXanttab) and a white jione with a new name wril-ttninit^ that bee onely knowes that receives it: (That is) That is one thing by which ye fhall 1 know whether you haue true faith or no : Haue you eucr had any of that hidden c\ian. nab ? (that is) Haue you had fuch a fecret perfwaiion, which hath beene as fweet as UWannab to you, which you haue fed on, as they fed on CMannab, which giues you life, as ^Mannah gaue life to them ? Onely hee fayes it is a hidden Mannabj.t lyes not abroad, others lee it not, but it is Mannalt that your hearts fecretly feede on. So that, wouldft thou know whether thou haue faith? Hath God giuen thee fuch a ftone with a new name written in it, that is the ftone of abfo-lution ? As the manner was among the 'xJJL tbenians, among the old Grecians • that the fentence of abfolution was giuen by white ft ones, as the fentence of condemnation was blacke ftoncs : So (faith he) God will giue him Rich a fecret teftimony that he is acquitted, that when he is called in queftion, (as they were, that they knew not whether they ihould dye or liue • in that cafe, if they had the white ftone, fuch a man was ablblucd: So, I fay) Hath God giuen thee fuch a ftone, with thy name vpon it ? Hath he giuen you fuch a ftone, as you know in the fecret of your I heart, fuch as none knowes, but God and your

F 3 felues?

Rcu

8*

*I7.

Hidden Man-nah.

White ftone, whacitHgni-iieth.

%6

Gods manner of working faith.

Of Eff&uall Faithi

Alike trouble of Spirit in conuerfion not neceflary toaH,ao4why.

\ felfe*? (chat is) Hath hee euer opened the J clouds ? hath hee euer fhewed himfelfe to you? hath he cafta good looke vpon you ? hath he made your hearts glad with the light of his countenance in his Beloued ? (for fuch a fecret worke there is of the Spirit 3 by which God checreth andcomforteth the heart of a man: that is his manner in working faith. After the Law hath beenea Schoolemafter to a man, after there hath beene fuch an indite-ment,that he hath beene brought in queftion of his life, when there hath beene a great ftorme, then he comes into the heart, as hee did into the Ship, and all is quiet. I lay, that is his manner, he comes into the heart after fuch a manner, and fpeakes peace to a man.) Hane you euer found this worke in your felues, that after much, trouble and difquict within, God hath fpoken peace to you, that he hath faid to your foules, / am thy falnatten? Not that that is abfolutely required, that there fhould be fuch a trouble going before, For, although it be true, that he neuer fpeaks peace, but when there hath gone fome trouble, but when there hath gone fome conuin-cingofthefpirit before, which conuincetha manoffinne- yet this you muft know, that ftill the promife is made to thecomming,and not to the preparation. And therefore, if a man be at his journies end,it is no matter how he came there. If a man finde that he be in Christ, and hath had fuch a teftimonie

from

Of Effectual!Faith.

87

from his Spirit, though he haue not had iueh a worke of humiliation as perhaps he cxpc&s I yet know, that the promife is made to that. And if you haue that which the promife is made vnto, is not that fufficient? It is true, as I faid, you muft haue it really, you mult haue it in good carneft, there muft goe al-wayes a worke of humiliation before the testimony of the Spirit. But miftake not: that turbulent forrow, that violent difquiet of the mindegoes notalwaies before. For example ; Take two men, the one is arretted, and condemned & brought to the poynt ofdeath, he makes account of nothing elfe • A pardon comes to this man, and hee is faued • there was great trouble went before, and hee was wondroufly affedted when the pardon came : 3ut now there is another man that is guilty of the fame offence, and hee knowes certainly that he fhall be called in queftion, and hee is fure to lofe his life, vnlefTe his peace be made. Now before this be aAed, before that indeed he be put in prifon, before that indeed he be condemned, and before his head be brought to the blocke, he is certified that a Pardon is come out for him. This man knowes his e-ftate as well as the other, and he knowes that he had perifned without a Pardon, as well as the other • and he makes as much account ot his Pardon as rhe other, and will not let it goe for his life as well as the oiher. Now, both thefe are pardoned, both are F 4 fure

Simile*

OfEffectual!Faith.

Softvo'cr, what.

i. Parr of the Jolt voice, a clearing of ftSepromife f

fure of life: but there is a different manner of Joins; it. The one man was affected and much ft irred before, he was put into a wondrous afright before: The other man is convinced of the danger, he is in as well as he, although he be not put to that extremity of forrow, though he be not brought to fonecre an exigent as the other: So, if st man be convinced of finne, if a man know in good earned, throughly, what the danger is, that he muft perifh, ifhehauenot this Pardon.-Now, I lay, if thou haue fuch a teftimony, build. vp-onit; For it is true, that God, before hee comes in the foft voice, he fends a Wind be-fore,that rends the Rockes downe,that brings downe the Mountaines there, fo much as makes the way platne, before hee can come ^feinthe foft voice. I fay, if the Mountaines be broken downe, (after what manner foeuer it be) that is enough • doe not ftand on that • Be fure of this, that if there come a foft voice, thou haft reafon to beleeue that, whatfoeuer preparations were before, which are diners: for God workes fometimes after one manner, fometimes after another.

But now,what is this foft voice ? that I may a little further come to explaine that: forcer-taine!y,if he come in the foft voice,that is D rhe voice or'theGofpe^you are fure.Butwhat is ir?

I take it to be this. One thing is,when there is a clearing of the promife, (for the voice is the very Gofpeliitfclfe;) Now, when wee

preach

Of SgSuall Faith.

Sp

preach the Gofpcll to men,and open the promifes of falu.uion, and of life, ifGWdoc not joyne with vsnow,and cleare them to you, by kindling a light within, that you fee the meaning of them • except be, I fay, doe thus joyne with vs, you iliall not be able to build vpon thefe piomifes. Therefore that is one thing that God mud doe: For, though it bee true, the Word is neere you, that you neede not goe vp to heauen, nor downe to hell to fetcli it, (for faith Mofcs, the Word is neere you, the promifes arc neere,in your mouthes, in the mid it of you) yet, except God doc fhew thcm,as cleare as they be,you canot fee them. As when lefm ftood by Clfary Magdaltne^ he was neere enough,but till her eyes were opened, fhe law him not. So Md%dr, the Well was neere enough to hcr,but till her eies were opened, fhc could not fee it. So, when wee preach thefe promifes, when we lay them o-pen as neere as we can,as neere as may be, yet ltmuft betheworkeof the Spirit to fee the promifes, to fee them fo as to beleeue them, andtoreit on them. Therefore that is one part of this foft voice, to open the Go: vntoyou. There is another, which is the immediate teftimony of the Spirit, fpoken of in Rom. S. This Sptrit bearctb wttriejfc whh our fpirits: when 6Wcomes,ar.d by a fecret tefti-mor.y of the Spirit, work^eth (lich a pcrfwafi-onin the heart, that he is a Father, that he is a friend, that he is reconciled to vs.

But

Though the pro mi ft s are neere, vnlcilc GoJclcerc them, we fee them nee.

Luk. 24.

i Partrfihe foft voice, the immediate ce-ftimonyof GodsS Horn.».

Obictt,

Anf.

How to know the teftimony of the Spirit fromadelufi-on.

How faith is

wrought.

Ioluij.

OfEfeBuall Faith.

Whence longing after Cbrlft comes.

But, you will fay, this may be a delufi-on?

Therefore you muft haue both together: know that they are neuer disjoyned : G O D neuer giues the fecret witneffe of his Spirit, he neuer workes fuch a perfwafion, fuch an immediate teftimony, but it hath alwaies the teftimony of the Word going with it; bee furetojoynethem,befurethou doc not fc uer them one from the other. So that, if yo

>r

would know now whether yon haue faith or no, confider whether euer God hath fpoken this to you, or no- whether euerheehath wrought this worke in you. For faith, you muft know, is wrought in this manner : The Spirit comes, and fhewes C h r i s t to you, and not onely fhewes you his merits, not only tels you that he will be a S auiour, not only tels you of a Kingdome that you fhall haue by him • but ihewes you the beauty and excel-lencie of Christ; it fhewes you what grace is, and makes you lone it, and then hee fliewes you mercy : Out of this you come to long after Christ, and to fay, I would I had him; a man comes to loue him as the Spoufe loues her Husband.

Now to this worke hee addes a fecond : Christ comes and tels a man, I will haue thee, he comes and fhewes himfelfe • he dif-co^iers himfelfe to a man, and fpeakes plainly, ( as in that place wee haue often mentioned, lohn j 9.) and faith to him, I am willing

to

OfSfe&ua/lFaith.

9i

to marry thcc. When this is done on the Holy Giioft-part, and we on our part come torefolue to take him, now the match is made betweene vs, and this is Faith indcedc ^ when this worke is done, a man may truely fay, This day is filtution come to mee. Now thou art fure that all thy finnes are forgiuen y now faith is wrought in thy heart. Therefore if thou wouldeft know whether thou haue ' faith or no, looke backe, reflect vpon thine owne heart, confidcr what anions haue paf-fedthorow there: for that is the next way to know what faith is, to lookc what actions haue parted thorow a mans heart: a man may know what the a&ions of his foule are, for that is the benefit of a reafonable foule, that it is able to returne vpon it felfe, to fee what it hath done, which the foule of a bead cannot doe.

Now let a man confider whether fuch a thing haue pafled or no. that is, (marke it) whether on Cbrifts part there hath beene fuch a ceering of the promife, that thou art fo built, that, if an Angell from Heauen fhould come and preach another Gofpell, if Paul himfclfe fhould be liuing on the earth, and fliould preach the contrary, thou wouldeft: not beleeue him. Doft thou fee the Word fo deerely, art thou fo fet vpon the Rockc (as it were) that thou ranft fay in good eai neit, as the Apoiile faid in Rom. 8. / know that neither [prtm'ipalitteSy nor power s^ nor things prifent, r>or I * things \

How to know whether faith be wrought in vs.

Abeafttanrrat reflect vpon his actions, as a man can.

How to knew thatrhe promise is cleared to vs.

Rom. Z*

Of Sffeltuall Faith,

The match be-tv/eene Cbrijl and the foule recipiocalU

Fiue fignes of effcfluall faith* I*

things to come ^ nor any thing in the world, [hail cuerfeperate me from the hue of God in Chrift y and that becanfe I haue his fure Word ?

Againe, when thou hall fuch a fecret itn-prelfion ofalfurance from his Spirit, which will not faile thee, when thou findeft this > on G o d s part, and againe when thou fin-deft this ad on thy owne part-, when thou fayeft, I haue refolued to take him 5 (fpr a man may know what he hath done) I haue refolued to take him for my husband, I haue refolued to prefer him before all things in the world, to bediuorfed from all things in the world,and tocleaue to him: This I know, thefe ads haue pafTed on Gods part, and this I haue done on my part • when thou findeft this wrought in thy felfe, be allured there is faith wrought in thee: when the Law hath beene a Schoolemafter to thee, and when Christ hath fpoken peace,and when thou art built vpon him againe- confider if this hath beene wrought.

This is the fir ft meanes to try thy faith ? but, becaule this may bee an ambiguous meanes, a man may be deceiued in it 5 therefore faith doth fhew it lelfe by many other effe&s. And therefore we will adde to this, (which is the very thing wherein faith con-fifts) other lignes ; and they are fiue in number.

Firft, a man muft know that there maybe. many delufions in this kinde: many Hypocrites

OfSfrettualIFaith.

9\

critcs may haue great raptures,they may haue great ioy, as if they were lift vp into the third heauen, they may haue a grcit and ftrong perfwafion that their cftate is good. Satan is very apt to delude vs in this kinde, to put a counterfeit vpon vs in ftead of true faith y Therefore wee will not content our felues with this, butgiuc other markes, that will not deceiue. At this time you are to confider, you that come to the Sacrament, Is it not a maine thing to confider whether you haue faith or no ? What do you here clfc,you haue nothing to doe with Chrift, you haue no intc-reft in him; and if you haue no intereft in him, what doe you with the Elements which reprefent his body and his blood ? And therefore you haue caufe to attend to it. Firft,ther-forc,if thou find fuch a worke in thy heart, (for if thou conclude that there is no fuch worke,thou needed not examine further,thou maift be fure that thou haft not faith, but i( thou haue fuch a worke)ifthouwouldft know whether it be really and truly, or whether it I be a fancie or delufion, confider :

Firft, if it be true, it purifies the heart: in i.signc. True yiSs 15.9. faith the Apoftle Peter there, God ^uhpunfiah hath put no difference bttweetevs and thern^ af- ^ s " y "' ter that by faith Ice had -purified their hearts. \ jSoinL^#/26. 18. And thoa flialt f reach for- \ Afoa*.i8. \$iHcnefie of finnes to thofe that Ate fazctfed \by faith. So that this you muft take as a Ifarerule: If thy faith bee true, it purifies I thy

Of EfeBuall Faith.

Faith an4 repentance put together in the Scripture,

why.

True faith hath repentance.

Faith, what it is.

Obedience*

HeM.I.' A Couenaat, what.

Generall reformation,

thy heart, it fanftifies thee. And therefore you fee, faith and repentance are alwaics put together. Repent and beleeue: for they are neuer disjoyned. If thou find the worke of re-, pentace be not wrought throughly & (blindly in thee, if thou finde thy heart not purified, if thou be not fan&ified, if there be not a fan&ifieddifpofitioninthee, be fure it is a delufion, it is not faith: or, if faith be (as you heard heretofore) a taking of C h r i s t, not as a Sauiour onely, but asa Prieft s and not asaPrieftonely, but as a King too, it muft needes be that there muft be reall obedience, or elfe it is not faith, thou haft not taken him: If there be nothing but a meere aflent, as the Papifts affirme in another cafe ; For faith is a taking otckrifl, and a giuing of our felues to him againe •, fo that there is a match, there is abargaine,aCouenantbetweene vs, as hee faith in Hth. 8.8. / will make a New duenant with them. Now a Couenant hath two parts: If God doe this for you, you muft doe fome-what on your part, you muft loue him,and o-bey him. As in a Marriage, the Husband doth not onely take the Wife, but the Wife alfo takes the Husband. If faith bee fuch a thing as this, there muft needes be a generall reformation of the life, or elfe it is certaine thou haft not taken him.

Therefore know, that as there is a lively h$pe, fo there is a liuely faith : And when it isfaidtobealiuely faith, it intimates that

there

Of Sffetiuall Faith.

91

there is another, chat is a dead faith 5 that is, There is a kiflde of belceuing, a kindc of taking c£/7/f, akindcofgiuinga mans fclfeto him : but yet, (nnrkcit) faith he, it is fuch a one as breeds no life in thee. Marke, if thy ; faith be fuch a faith as hath brought Chrsfl to 'ChriftdweU dwell in thy heart, foas the foule dwels in ££{2* the body, if it be fuch a dwelling in thy heart in the body. that there be life in thee: for Chrtfl, when he dwels in vs, heads the foule, as the foule ads the body : As the body now, when the foule is there, is able to moue, is able to ftirre, is a-ble to doe any thing: So the foule of a man, it fals to the duties of god'inefTe, and new o-bedience, to all good workes y it is ready (as the Apoftle faith) te euery gtod rverlee^ it is j nimble, and ready togoe about thcm,youare \ aliueto righteoufneffe. Hath faith fo brought | Chrifi into thy heart, that be Hues in thee, as I he did ill /W, that thou can ft finde and fay j truely, I&mdeadtofinne, &r*dlit*ctortghttouf-nefie? That thou haft mortified the decdes of the body by the Spirit, that thou fin Jell another life working in thee •, except thou canft finde this, it is not true faith : for true faith is fuch as brings Cbnfl to dwell in thy heart, and he dwels there when he rev thyfpirit; as it is, I fay 57. 13. 14. / dwell m the high Heauens^ and with him a'Jo that is of a cthtrttefpfit) tore vine the Spirit ofthe humble ; that is 3 h< neuer dwe!s,but he giueslife. And, ifthoufi.jJenotihchalifein thy felfe, con-1 elude

Of EfeBuall Faith.

Simile*

How tokaow ifChriftdwcll in iheheaiu

i elude that thy faith is not good. And this

you ought the more to markc, becaufe many

; thoniands feeme to take Christ, and to

doe much, and yet for all this, they haue not

j life all the while.

Take two graks, it may be there is incifion madein.bo:h 3 both may be planted, as you often fee in Plants, after they bee planted, if you would know whether the grafting bee true or no, if you cornea while after, and fee one of the grafts dead and withered, you fay this grafting was not good, or the ftocke was not good, fomewhat was amifle: and if you finde it to bud, and that there be life in it, then you fay it was grafted indeed, the grafting was good and right. So when a man comes and takes Christ, if thou fee thou be grafted,if thou find thy life to be the fame,' if thou finde thou art no more able to pray, nor no more able to doe any duty then thou waft before, that thon liueft in thy lufts as much as ewer thou didft, thou haft not that new heart, that new fpirit, and that new affection which the Scriptures Ipeake of- bee fure then, that thou art not grafted : for if thou wert grafted aright by faith, (for it is that which grafteth) there would bee life.

When as the graft is taken out of the former Tree, it beares no more that fruit, but it Hues, and beares another fume 5 Therefore confider if this be fo or no : and that is the

reafon

Of Effectual! Faith.

91

opeacd.

Biptifin^ what.

rcaionot that aniwer o£rbthp to the Eunuch in the 8. of the t^icls^ Vcrf. 37. The Eunuch profefled to beleeue, and would haue bcene baptized. Saith Pbsltp, thou mayeft, tftb$u he U cue with all thine kcatt. Thou may eft thinkeit is nothing . but it is a refoluing from time to time to giue vp thy fclfe to be cbrifl* feruant, to take his yoakc, to weare his Liuc-ryand his Badge. Now Baptifmc is but a feale to confirmc and teftifie this to thy felfc, and to the World, that thou haft giuen thy fclfe to C h r 1 $ t : faith Phdtf^ take heede to thy fclfc: if it bee a falfe taking, thou maift not haue him, but if thou beleeue with all thy heart, thou mayeft be baptized. Sol fay to men, there is a kinde of taking Chrifl^ when a man takes him with fomepart of his heart, when herefoiueth,I confefTe it is good, I haue a prefent difpofition to it, it will ferue mc for fuch a turne • I am afraid of Hell, it fwill deliuer me from that^ in fuch an exigent, in fuch a croflfe, in fuch a trouble, that I will come vponme, it will free mee from 'that: but this is not enough 5 but, if thou (beleeue with all thy heart, that is, when thou haft fummed and reckoned all together, allreafons, and all objections to and -fro, thou refolueft altogether to take him in allrefpe&s.

Againe, when all thy heart fhall come in, that is, when the vnderftanding of a man is. My perfwaded of thefe promifes, that they \L£l cm '

G are I

Taking^

deceitfully.

To take Cbrlfl with the

OfSfftSmliFattb.

A&.y4.I7,x9<

are true, and that it is beft for him to take Christ, if the perfwafion be good, and the will follow: for that you may take for a lure rule, there is no man that is fully periwa-ded, and convinced euery way that iiich a thing is bed, but the will wiil follow. It the mind be righr,the wiil will follow, and if the will follow, oe (iire the affc&ions wiil follow. For, if a man wils a thing in good earne(l,and relbiue, I would haue it indeed, then his de-fires will come andbeearneft-, andifheebe in doubt, feare will come-, and if any thing hinder, anger will come and thruft away the impediments: and if he get the thing, there will be reioycing • and io all the affeclions wiil follow-, and then certaineiy, a&ion and endeuour will follow. There is no man that defires a thing earneftly, but where the affections are ftrong and bufie, action and endeuour will be anfwcrable. Now, if thou take Christ with all thy heart, that there is no referuation, that it is not done by halues, thw-n thou mayeft haue him, and the fruites, and all the priuiledgesby him 5 foasthou fhalt be /aued by him. Confider whether this be done, or no.

When we preach faith, you may fee what it is in ^Affs j.t. #7, 18. Marke what the mefTage was that Christ fends to Paul, nothing but to preach faith; but what was that ? S nth hee, to turne men from the porter of S*tav z to God, to tttrtff men from dark*tfic-t

to

Of Sff&uall Faith.

99

to light. That is, to caufc them to for/akc their iormerwayes of darkneffe, that they haue becne ledde into by the Deuill, and to turne them to G o d, tofeeke him. So that then a man is laid trucly to beleeue, wlrcn his heart is turned to God ; that is, when a man before was giuen to this pleafure or to that plcafure and commodity, his heart was wedded to it, hee would haue aneftate in this world, and hee would haue credit in the world, and he would haue place with then, and he would be fome-body in the flefh y his heart was let on thefe things,he wouM follow them.

Now faith is nothing but this, wee come and tell yon that Cbrift is offered • if you will be content to let all thefe things goe, and to turne your hearts to him that the whole bent of a mans minde is turned the contrary way, andfet vpon Cbnft, this is faith indecde, when there is thi* generall turning of a mans minde from thefe things. Therefore know, that faith in Christ, and coiletoufnciTe, cannot (land together. When thy mind go-eth a whoring after thy wealth, what haft thou to doe with Christ? That is not to take Christ. For, to rake Christ, is to turne the nainJefroni thefe things to feeke him.

Againe, if thou wilt hane praife with men, thou canft not beleeue and luuc that too • it is impoflible. And lb for any pleafure, for

G 2 any

To rurne to God, what.

Faith, and the defire of latu-fyingluftsj cannotfiand together*

Of EfiBuall Faitb.

let. $♦

Men dccciuci in tbc definition ottaithe

i

Try faith, as wc doc other things.

Simtlts*

any luft : doft thou thinke to follow thy plea-' fure, to feeke that, to fatisfie thy flefh,. and to haue Christ? No, it is another kinde of takiug,; and this is not done with thatj fleightneife as they did, Jeremy 3. 7$u turned te me (faith the Lord) feigne My, a* d not with \ allyoHr hearts: but it is to turne in good ear-' neft,toturne toGoo vpon found ground, therefore now let vs come to the examination of this.

Now, if we were not miftaken ink, there would be no queftion of this: we thinke that faith is nothing but a perfwafion that our \ finnes are forgiuen, a perfwafion that the promHes are true,a perfwafion that the Scripture is true, a perfwafion that Chris t dyed for my finnes : And thence it is, that men are apt to be deceiued in it: If they tooke faith ask is in it felfe, a marrying of our: felues to Christ, with all our heart and j affe&ions, whenhee hath giuen himfelfc toys, as in marriage, and we are giuen to him, j in doing this wee fhould neuer bee decei-i ued.

If thou wouldeft know now if thy faith bee right, examine it as thou wouldeft examine another thing.

If you take Wine, if you would know whether it be good Wine, if you finde it flat and dead, if you drinke it, and it heates you not, it warmes you not at the heart, it quickens you nor, it reviues not your fpirits j you

will \

Of Effettuall Faith.

101

will uy, ic is naught, if it were ^ood Wine I it would doe this.

If you come to lookc on Plants, if you find j there no fruite, nor no leaucs, you lay, this Plant is dead. *

So take a Iewcll, and when it comes to the Touch-ftonc, or any way that you try it • yon Jay, it is faire, but it is a counterfeit Icwell, it is a falfe Diamond, or whatioeuer it be.

It you come to take a dramme of Phyfickc, if you take a Drugge, if it doe not worke: Take Leaucn and put it into your Dough, if itfowernot the lumpe, you fay, it is dead Leaucn, it is a counterfeit thing :

So I fay, If thou finde not in faith this effect, this operation vpon thy heart, that i: workes not this generall change in thee, that it fires not thy foule with loue to Christ, if thou finde not lite in it, and that it bring forth fuch fruites, if thou finde it not grow, that it put another tafte vpon the whole foule, that it kfcuens it throughout -, know that thou art deceiued, reft not in it, call it away, get a right faith, fuch as will not deceiue thee. But I cannot (land vpon this. This is the firft iigne of eftedhiall faith.

Before I come to the fecond thing, know this, (by the wjy) you that receiue the Sa-cramenr, Thar,if you be vnworrhy receiuers, you cannot doe your fe^ues a worfe turne, ithen to offer to come to the Sacrament with-1 G3 out

H

Di^rdlionfor application to the Sacrament,

. . . g" — .

Of Effect ua II Fatth.

I

Rule* of examination be foie and after the Sacrament

Where Cbrlft dwels indeed, he giues power againft finne.

Phil. 4, Xi«

out faith, to prouoke God more, to cate and drinke your owne damnation. Now examine your felues by fuch rules as this: If yon haue changed your life- If you haue receiued it herecofore, and continue (till in your finnes, If you fay, it is true, I haue done ir,I haue returned againe to my gaming, I haue returned againetomy fwearing, to my loofenefle, to my company-keeping • but yet I had a good meaning, I intended it at that time, well, that is not enough. If thou hadft faich, thou wouldeft doe it indeed • doe not fay, I had a good meaning; for, if thou hadft faich, it would not onely worke a good meaning in thee, but it would worke power in thee to doe this, that thou wouldeft be able to mor-l tifie thefe affections, it would worke a reall and an eftedhiall change in thee. Confider, how faith doth it: faith takes Christ; when you haue taken Christ, as foone as euer you haue him, he fends his Spirit into your hearts, and the Spirit is able to doe all thk i and doth as Saint Paul faith, when hee had Christ once, lam able to doe all things, throughChrifttbat ftrtngtkws mec_j. So cer-

tainely, when thou haft Christ, as thou commeft to take the elements of Bread and Wine, if thou hadft taken him indeed, thou won Idft be ftrengthned to doe all things,thou \rouldft findethy heart able to doe this, thou fhouldeft finde a change in thy heart, that thou wouldft doe it without difficulty, thou

wouldft

Of SffcSuall Faith.

10]

wouldeft findc thy felfe turned and changed, thou wouldft liaue new attentions, and a new life. And ifthou doe not findc this, know that thou haft nothing to doe with the Sacrament, know it before-hand,and know that thou haft had warning giuen thee, that thou receitieft vnworthily, and art guilty of the body and blood of C h r i $ t • that is, thou committed filch a finne as thofe did that killed Christ.

What was their finne that killed him ?

They defpifed him,they mocked him,they knew him not to be C hri s t, they made no account of him 5 their greateft worke in killing him, was, they defpifed him, they mocked him: So thou commeft and art bold with him here, it is a defpifing of C h r i s t : If thou didft reuerence him, if thou didft feare him,ifthou didft tremble at him,if thou didft know him to be fuchaone as he is^thou wouldft not be bold to doe it. And therfore 3 ifthou wilt venture vpon fmall grounds to goc on in finnc,and yet come and receiue the Sacrament, the Apoftle faith, thou art guilty of the body and blood of Ckrifl : that is, thou committed a finne of that nature, and therefore looke to it.

Secondly, ifthou wouldft know whether thy faith be true or no,coniider whether thou haft this conferment of it, the Spirit of Prayer : for wherefoeuer there is a Spirit of faith, there is alfo a Spirit of prayer: that is,(marke G 4 it,

To be guilty of the body 3c blood of Cbrifl, vtluc.

2. Signe. A Spirk of Prayer*

Of EffeBuall Faith.

Spirit of adop

tioa 3 wlvK,

Gal, 4.^

it, and you fhallfce the rcafon why I deliuer this to be a figne of faith.) Faith, you know, is wrought in vs by the Spirit of Adoption. Now what is the Spirit of Adoption, but the Spirit that tels you that ye are ionr.es? as in Gal. 4. 6. So many as are finnes, receiue thc~> Spirit of fonnes. Now whcnfoeuer the Spirit tels a man he is a fonne • that is, workes faith in his heart, the fecond thing that the Spirit doth, it teacheth him to pray : and therefore thole words are added,that you cry Abba Father: that is, the Spirit neuer doth the one, but it doth the other 3 if it be the tefti-mony of the Spirit. And therefore this is the fecond figne: If thou haue fuch a perfwafi-on that the Spirit haue ipoken to thce,if thou wouldeft know whether this be a delulion or no, thou (halt know it by this: If thou haue the Spirit, it will make thee able to cry \_Ab-bi Father, it will make thee able to doe two things.

Firflr, it will make thee able to cry • that hey tlia.ll be earned prayers which thou ma-keft; thy prayers (Tiall be feruent; they were cold before, thou earned to performc lip-la-bour,thou earned to doe the duty,to performe it, perhaps cuery day ^ butalas 3 what prayer was it ? This fhall make thee cry.

But againe, which is the maine,not onely (b, but thou (halt fpeaketohim, as to a Father: that is, thou fhalt goe to God, and jlooke vponhim as one doth vpon a. Father,

as

ThcSpJiitof adoption ma-kethvs, I. Earntftin Prayer.

Bold ami confident.

OfSfeHua/I Faith.

105

obua.

as one lookes vpon one whofc loue he is furc of, ofwhofefauoui he doubts not, one chat hee knovves is rcadie to heare his requefls. It mav bee thou haft prayed before, but not to him as to a Father ail the while, that is the worke of the Spirit- if it euer glue thee teftimony of thy lonncfhip, it will make thee pray feruently, and it will make thee pray to GWas to a Father: that is to be made able to pray.

But, you will fay, cuerybody can pray: Is that fuch a figne,is that fuch a diftinguifiling marke and character, to bee able to j pray ? j

My brethren, benot deceiued ink: you ji n f m muft know, that prayer is not a worke of the memory- or a worke of the wit. A m in that hath a good wit, or a ready invention, or a voluble tongue,may make ^n excellent prai-cr, in his owne efteeme, and in the efteeme of others, but this is not to pray. Prayer is the worke of a fandifiedhearc, it it the worke of Gods Spirit: 'There is a double prayer, R 8. there is one praier,which is the voit e of owne fpirit •, there is a fecond praier,which is the voice otGods Spirit in vs: that is, when the Holy Choft hath lb fanAificd the beait 3 when hee hath put it into fuch a whole-frame of grace,that the bean comes to fpeake as it isquickned, as it is a&cd and moued from Gods Spirit. Now, faith the Text there.G^/ knows the voice of his own S pifit:

1 for-'

True Prayer,

8. Prayci double.

The voice of

piritin vs, what

guefl.

How to know the yoycc of Gods Spiritin our prayers.

Wicked men . come to God as a granger, the Saints 4 as to a friend.

OfSjfetfuall Faith.

for that makes requcfts according to his will, he hcares that prayer : But now the prayers which are made by the voice of our owne fpi-rit 3 he knowes not the meaning of them : that is, he hearts them not, he hearkens not to them. Confider whether thy prayer be fuch orno; coniider whether thy prayer bee the voyceof Gsds Spirit in thee.

But thou wilt fay. How fhould I know that ?

Jhou fhalt know it by this,as I faid before, Doft thou come to him as to a Father ? Another man prayes toGoD, it may be, all his life, buthee comes to him as to a ftrangcr-yea, fometimes he may be very earned, when it is no prayer, but when he is put to an exigent, he may be earned, as a Thiefe is earned with the Judge to fpare him; there may be much earneftnelle, although this may bee farre off from prayer. But canft thou come to God as to a friend ? Canft thou come to himastoonewhofe fauour thou art allured of? Canft thou come to him as to a Father ? Except thou canft doe this, know that he re-gar deth not thy prayers.

And this, me thinkes now, when we confider, we fhould not deferre our repentance, and thinke with ourfelues,I will repent when I am ficke, I will goe to God in the time of extremity. Well, it may be thou maift doe it; but alas 5 canft thou come to fpeake to God

now as to a friend.

when as thou haft beene a ftranger'

OfSfettuall Faith.

107

ftrangertohim, and he ro thee, all thy lite? Certaincly thou canfl: not. And when rhou commeftand prayeft: earneftly, when fome j great croflfe is ou thee, in Come great exigent, j in the day of death, in the time of thy lick- j nefle- know, that though thou pray neuer lb fcruently, although thou adde failing to quicken it, yet it is doubtfull whether it bee acceptable prayer at all in that exigent. The Scripture giues it another tcrme, in Hcfcaj. 14. Saithhc, T»u frayed net te me with your besrtfy fat y$ub$tvledvpon your beds : it came not out of any loue to mee, nor from any change of heart, it came not out of a holy dif-pofition in you. Therefore you praied not to mee, when you howled vpon your beds: that is, as if hee fhould fay, they were no more but howlings. Will not a dogge, or a bc-aft, or any other vnreafonable creature,when they are pinched, when they are in cxtreanmy, will they not cry, will they not moane for helpe? Your prayers were no more, they were but howlings vpon your beds. And what were they for? They were to bee deliueied from the prefent affliction, they were to haue Wine and Qyle in that great dearth that was vpon them : And fo in thofc caies, your earned prayers are but howlings vpon your bed. And therefore rhinke not that this is prayer, be not deceiued m it. And thenore it is the manner of the Saints, if you would know it, when they come to pray,they come boldly

to

Hofeaj.i^ opened*

wf] Of EffeB ual l Faith.

Eph 3.7.

5. Sign e of faiih: Peace*

Room* u

toGoDj they come boidly to the Throne of Grace, as the Apoftlefaith, Efh.^ 7. Bjfatth we banebotdvejfe, and entrance wtth confident^. Another man hee prayes earneftly, but examine his heart, and he mi; ft needes lay, In-dcede, GoDisaltrangertomee31 cannot be confident • it may be he heares me, it may be he heares me not. Whereas we are required to lite vp pure hands in euery place, without wrath or doubting y we are required to come with boldneffe: And know this, that if o-therwife thou pray morning and nigtit, if thou make nener io many prayers, from day today,ifthoubeneuerlb conftant in them, God regards them not, hee takes them by weight, and not by number > not by labour., not by earneftneflc,which is a thing that may come from the flefh. If thy prayer come from his Spirit, he accepts of it • if not, be fure it is no prayer, and if theie be no prayer, there is no faith.

Thirdly, if thou woutdeft know whether thou haft faith or no, coniider whether thou haue peace: for faith pacifies the heart afwell • as purifies it, as the Apoftle faith, Rem. 5.1. \Being jusftfiea by fattb. wee baue peace with God. Now, ifthouwouldeft know whether thy faith which thou haft be right or no, confider if there be peace there: Haft thou that peace that pafteth al vnderftanding? You know now, if a man were in debt, and were ready to bee caft into prifon, andfawnot how he fhould

efcape-

OfSfeBualTPaitV.

109

cfcape, and one fhould promke him an hundred pounds, which would deliuer him; if^ he belecuc this friend, he is full of peace and quiet: if thou belecuc thy pardon to be good, there will be peace.

But, you will fay to me, there is many a man hath peace, who hath no faith.

It is true: But I would aske this Queftion concerning this peace: Is it a peace that comes after VVarre ? Haft thou knowledge of that enmity betweene God and thee? Haft thou had the fenfe of it, and after this haft thou bcene reconciled againc ? Is it f uch a calme that followed aftcraftorme going be- \ fore ? As I faid before,whcn it hath oeenc al- | waies fo with thee,whcn thou haft had peace, and there hath beene no difference with thee, ccrtainely this is not peace, this is a blinde peace, when a man is at peace,not becaufe he hath cfcaped the danger, but becaufe he ne-uer faw the danger, becaufe he faw not what danger there was. Hence it is 3 than many men, yea many thoufands ofmen, Hue peaceably all their liues, and dye peaceably. Alas, the rcafon is, becaufe they were neucr acquainted with the Dodrine of luftihcation, and of Sin£tification,thcy are ftrangers to it-and hence it is that they die with as much confidence as the beft Chriftians, they haueno more trouble then holy men.-for this is all one, to be fure that I am free from a danger, and inot to know it 3 both breed alike confidence. 1 Againe,

OHiU.

Anfi

no

Oj SjfeBuali Faith.

Againe, kn«w chat there may bee peace built on fancy, inch contentments as a man may find in a pleafant dreame,he is as ftrong-ly perfwaded as the waking man: So many hypocrites, that haue had iome trouble bc-fore,and come to haue lome peace afterjthey thinke it fure, when it is built vpon a falfc ground,and not vpon the fure Word. Therefore confider whether it be fuch a peace as is well built, whether it be fuch a Peace indeed that cafts out Satan, and thou findeft fome affaults made by him againe. For, be thou allured, if it be true peace, if Satan bee caft out, he will not let thee alone, thou fhak bee fure to haue thy peace troubled, he will make many rebellions again ft thee by the flefh and the world: And therefore if thou finde all quiet, that there are no fuch aflaults in thee, that there are no troubles or attempts made on thee, be thou affured it is counterfeited peace: But ftill keepe this, that if there bee faith, there will be peace • that is, the heart will be at reft, it will be quiet, there will be a certaine fecurity in God.

See it in other things. Take faith in any thing elfe,and you fhall fee, fo much faith, fo much quiet in you. For example, Hannah^ in i Sam. i. is. when her petition was grarted, that (he belecucd it, faith the Text, fhe went away, andtookemeate, and lotkca no mor^j fad. That was an argument that fhe belee-uedj flie tooke meate, and looked no more

fad

Of SjfeBualJFaith. HI

pfai.3.

lad. Take Mofe< at the Red S.a, £ A *</. j 4 . Exod. you fliall findc that the people were all troubled and dii quieted, and that they knew not whar to doe : But (marke how Mofts carrierh himfclfc) Moja was quiet, and flood itill, he wa> not troubled : And why ? Becaufc he bc-leeued, and they did not • it they had bclec-ued as well as he, they would hauc becne at reft as well as hec : (Marke what hee faith) Stand ^tU amdfee tbejaluatton of the Lord : and the Lord will fight for you -, and therfore fcare not: As if he ihould lay, If you did but bc-leeue, you would be at quiet,you would ftand fti l,you would not feare,you would not haue your (oules troubled. So,I fay,fo much faith, lb much quiet. Looke vpon Dautd, in Pfal. 3. when he fled before ^bfolon, faith he, Tb$a art mj Buckler, &c And therefore / laid mc_j dervne to rtft and flee ft.- that is, I was as a man that flecpes quietly. One would thinke that that was a matter that would breake a mans flcepe, when he lay in that danger, that if 4-chitopheCs councell had taken effec"t, hee had beene deftroyed: and yet now .faith he, I laid me downeand flept: as if he fhould fay, This is an argument of my fa'rh, my heart is at reft and quiet, lb that I can flecpe quietly without ftirring. And io Paul fee how hee ac-compts it, howhebehaued hiruielfc, when Goa told him that he ihould a p ocare at Rome before Ctfdr he knew tha: he fhouM be deli-ucredfrom Ship-wracke: and though forty

men

m

2.

A twofold

peace*

Of EjfeBuall Faith.

men had bound themfelues with a curfe, that I they would deftroy him, and hee was told of k,yet he made no great matter of it,but faid, Goe andcarry this young man to the Cap-taine. So, con fider whether thy heart be qui-et,and reft vpon Gedov no: for fo much faith, fo much peace: as in particular,fo in generally for matter of affurance • know, that there is a double peace or affurance: One peace that a-rifeth from the confidence in the creature, when a man thinkes he is ftrong in his wealth, when he thinkes he is at reft. The other is from affurance in G o d 5 I know that he will I be as good as his word • / knew whomlhauc^ trafied: Let fecurity be built on this ground, and the more fecurity, the more faith. Thcrfore examine thy faith by peace. I fliould adde fomewhat more in this, andfomc other fignes, which I muft referue votiUthjencxt time.

FI^JS.

OfEffeBuallFaith.

"*

OF

EFFECTVALL

FAIT H.

The fourth Sermon.

I. The ss. I, 3.

Remtmbringjour efftttuallFaith, $c.

HE third Chara&er of Faith, which I named in the morning, but did not fully finifli, is this; If we haue juftifying faith, then we haue peace..In this we fhould take heede. As it is a great mercy to haue a true and found peace j fo to haue a peace not well bottomed is the greateft judgement in the world. when God giues vp a man, that he llnall be fecure

H and

Thethirrf marke of faidi, ltbrinji peace.

OfSffectuallFaith.

and at reft, that he fhall nothauehis minde occupied about finne, or about matters of fal-uation y I fay, it is a figne that fuch a one God hates: if it continue ib with him, it is a figne c;^ will deftroy him. But yet peace of con-fcience, vpon a good ground, is a figne of faith • as I fhewed in CM*fts % Hanndb^ Dt-utd^nd the reft. So far re wee went in the

morning

Now you muft know, that all thofc inftan-ces that we brought you, that where there is faith, there is peace and quiet - they were not onely for relemblance, to (hew you, that as it is in thofe other things wherein wee be-lecue, fo it is in the maine • ( as yon doe not J beleeue any particular promife, except you haue fome quiet in your minde after it •) but likewife to fhew you whether that peace bee good or no, whether that faith be fure or no. For if you beleeue the maine, certainelyyou will beleeue the lefTe. Therefore confider with your felues 3 (wee will inlarge this figne fo farre) If thou wouldeft know whether thy faith be good or no, whether thou haue peace indeede concerning the maine 5 Confider with thy felfe, whether thou art able to beleeue thofe promiies which concerne thofe particular things which thou haft daily vfe of. For there are many promiies which thou haft vfe of continually in thy courfe: thou haft e-ucry day fome occafion or other of trufting God : See in thefe how thou,doeft beleeue,

whether

Of efftftuall Faith i

ICM

whether thou haft peace, and know, that if thou haue not peace in thde, it is a fignc thou haft not peace in the mainc. I will name but one place for it: Lookein Ph/L 4. 6. In no-1 PhiU.*. thing be carefull.but in all things let your requefts I °P« nC(i -be made vnto God: o<*Wthen, faith he, The ' peace of God which pafieth all vndcrfiandtngfiall freferne your hearts andmindes in Chrifi leftu. Marke the oppofition J faith he, //; nothing be carefully when matters of trouble come, when erodes come, when great bufinefles come, wherein thou knoweft not which way to turne thee, (faith hee) in fuch a cafe be not thou carefull • doe the thins;, thou muft haue fo much care as to fet thy head aworke, as to deuife what to doe, and to fet thy hand a-worke to aft it; but let there be no follicitude to difturbe and difquict thy affe&ions within. Let thy requeft be made knotvne to GOD; then, the peace ofG 0 D which paffcth allvnder-flanding , Jhall keepe thy heart and minde in Chrifilefta. As if hee fhould fay, if thou be not able to doe this, it is an interruption of that peace,it is a contradiction to that peace, which paflfeth all vnderftanding, that keepes thy heart in communion with Christ: if thou be not able to caft thy care on him for other things, that peace belongs not to thee. Where there is a fecrct intimition, not but that men may haue this peace, and be inordinately carefull, but ordinarily it is . not fo. He fpeakes not of fuch infirmities as 1 Hz the

Of Efe&uall Faith,

Mat,*.

I0W3.1*

the Saints are fubjcft vnto by diftemper, but ] of an ordinary courfe.

Confider now, what thou doft for the | things of this life: Saith Christ, Matb.6. \ oh you oflink faith ! Why fo ? What was! the figne of a little faith ? Saittv Christ, Doeftthouthinkethathee will clostbe tbc^j gr,t]Je of the ficld^which to dayk, And to mor-f ow isctftinto the Oxen? Doeft thou thinke that he will prouide for the ^ong Kautnt that C4ffvp*nhim>'dn& wilt thou not beleeuethat he will doe fo for thee ? If thou doe not be-leeue this, thy faith is nothing. If thou be-leeue little, thy faith is little. Confider that, confider how you carry your felues for the things of this life \ doe you thinke that God will doe the maine,and will not doe the lefTe? Doe you thinke that he will giue you Cbri& y and will he not giue you other things ? The fame faith, that takes hold of the maine pro-mifc, is it not ready to take hold of the lefle, and to depend vponit ? God is able to doe thegreateft, and is hee notable to doe the lefTe ? Therefore, I fay, in fuch a cafe, as Christ faith, lob. 3. 12, to Ntcbodemus, If (faith hee) / come And tell yon if earthly things^ Andyoubtletucmenot y how would you beUcue, tfl fhould till you of btancnly things $ Sol fay, if you will not beleeue, G o d concerning earthly things, when hee promifeth thefe, how will you beleeue him for the greatefi matters of faluation > How will you

beleeue

Of effettmll Faith.

n 7

beleeuc in him for the giuing of C h r i s t > How will you belecue in him for the raifing of you vpatthelaft day? Therefore, confi-der whether you be able to doc this or no : and know, that if there be faith, if you haue faith for the maine, you will haue faith in particular cafes.

As for exmplc, to giue you fome inftance, Gen. 24. 7. when ^Abraham had a particular occaiion to (end his fcruant to get a Wife for lfaac • faith the feruant, Suppofetbe woman willnot come with me: See now what k^4 bra-hams anfwer was: That God which tooke mcs from my Fathers Houfe^ and hath made me ma -njpromtfes before % (that is ; God, that hath done the greatcft matters for me, that hath promifed me the blefled feed, in which all the Nations of the World fhall be blefled• ■ doeft thou thinke hee will not helpemee in fuch a particular ? ) hee will fend his K^ingdl before thee , and will certainely giue thee good fstccefi.

Confider what you doe in fuch cafes as thefc: thefe are things which you haue continnall vfe of- you are put many times to fuch exigents, that you fhall haue fomewhat to truft God for, and you will be tryed in it.

So likewife Peter ', that trufted G o d for

the maine, when it comes to the particular

cafe, that hee is bid to lanch out into the

jdeepe, when hee is commanded to draw

__ H 3 OLlt

Gen, 14,7,

Of~£fectuallFaith,

4. Sxgnc of effectual faith. To hold out itt clcauingto Chrift. ,

\lo hold out iwp)ycth3« things. I. Toclcauc con-

ilatitly to

Chir.ft; which

kouc ca»ciot» shauakcCfrr&

out the Ship and to goe a fifhing y although he had no hope to doe it, hee trufted in thole particulars, that Christ would not faile him: when he bade him goe vpon the water, he trufted that he would luppurt him. Take DaM,fce how he trufted in God, how many ocegfions had he to truft on him? As it is true for the maine • fo for the particulars. So Pdul, did not he truft Go d for his maintenance ? See in his Epiftles, how carelefle he was that way. So it is with all the Saints. Confider what you doe in thefe things: See whether your hearts bee at peace in thefe things ^ whether you truft in God, or no, fo that your hearts arc at reft, that you can fit ftill, and commit your care to God y if fo, itis a good argument that you reft in him for the maine. So much for that. *

The fourth figne or Chara&er of faith, is, To hold out .• and that you fhall fee in thefe three branches.

Firft, when it fhall cleanc to C h k i s t conftantly.

Secondly, when it will take no denyall.

Thirdly, when it is content to waite in prayer, and not be weary and giue ouer.

I (ay, if you would know whether your faith beeffe&uall, you fhall know it by your holding out, whether it cleaue conftantly to Cfoift. If thy raith be ineffe&uall, (as you haue heard the laft day) it comes either from mif-inibrmation, (you know not what ChrtH

is,

Of SffSnail Faith.

up

is, nor what it is to take him; you lookc for other things from him: when you fee what it is, if your faith be not effe&uall, you will goe backe:) or elfe you take him out of fcare,oroutoflouetohis, and not to him 3 or elfe out of falfe and (lender grounds. Now if you would know whether your faith bee fuch a faith or no, confider if it hold out, if it cleauctohim.

If thy faith come of mif-information,whcn thou haft experience of Christ, when thou feed what hee requires at thy hands, when thou ronfidereft and vndcrftandeft what he puts thee to, there is an end, thou giueft oucr.

If thy faith come of feare y as foone as the ftot me is ouer, as foone as thofc troubles in minde, thole diftjuiets in confcicnce are paft, there is an end, thy faith cleaucs to C h it 1 s t no longer.

If faith come out of loue to his, of loue to a Kingdome,nothingbut Hell and Hcanen and fome prefent commodities that moue thee • when better things are offered, that are more prefent commodities, there is aH end ofir.

Ag4ine,ifitbeout of falfe, (lender, and

flight grounds; when ftronger reafons and

objections come,that faith ceafeth likewife.

But now then, when thou findeft that thy

I fiith holds out, when all thefe are paft, when

jail thefe are taken away, when the feare is

H'4 gone,

i.Oticofmir*

inforautioa.

x.Outoffcire

*. Out of loue te hi» 3 and not to hlBl.

4.0utofflen- , dcr and flight ! giounds.

Of Sjffectuall Faith.

2.

To take no denyall.

gone, when fuch an offer is made, when all the objections are made that can be, this argues that faith is fuund and good. Confider therefore, whether thy faith cleane fad, and constantly to C h r i s t, or no 5 whether it hold out, when thofe flalhes and good moodes will not- whether it ouercome,when it is aflaulted by the Gates of Hell comming againft it. That is, when a mans faith is good, it is built vpon the Rocke,vpon fuch a Rocke^ that if the Deuill himfelfe, and principalities and powers come, with all their ftrength, and all their wit, with all theirtemptations, and deuifes, if faith be found, it will hold out, the Gates of Hell fhall not preuaile againft it. The Woman of Canaan £c& had a fhrewd tryall, when Christ tels her {he was a Dog, in plaine termes, and when it came from Chrifl himfelfe > s and yet when her faith was good indeed,fhc could not chufe but {he mud cleaue to him, {he would not giue ouer, there was a ftrong faith, that did knit her heart fecretly vnto Chri-st, there was the ground that (he held out, notwithftanding all objections ^ although, it may be,fhe knew not how to anfwer them, yet fhe let not goe, and that was a figne her faith was good: So, confider whether thy faith hold out when thou art put to fuch tryals as thefe.

Againe, confider whether thou wilt re-ceiue no denyall when thou commeft and feekeft to him y when thou commeft to

feeke

OfSfftitualIFaith,

121

Lefauour at Gods hands, irben thou commcft to fceke forgiuencffe of finnes, confidcr whether thou arc able to hold out, though hoc deferrc long before hee grant it. There is no grace that G o d giues, but hee hathtryaisfbritafterwaid: Hee giues thee the grace of Patience, he will put thee to k J thou ("halt haue fomecroffe, fome affli&ion or other.

If hee giuc thee Loue, hee will doc as hee did with Dduid, hee will fee whether thou wiltforfakchim,orno; hee will make thee an offer of preferment, an offer of wealth, of praife, of fome what or other , to fee if thou wilt part with that for his fake> or no.

If he giues vs Faith, he often tryes vs in this cafe, hodenyes vs long, hee wreflleth with vs, as he did with lacob^ he makes many fhewes of going away. Thus, we know, he dealt with Darnel, as foone as heebeganne to pray, the anfwer comes, that his requefl but GOD would not let hee lets him goe tho-row with the worke, hee lets him feeke car-neflly-, and then he reucalcs and makes it knowne vnto him. So, perhaps God intends thee good, but he will put thee to the tryall, confidcr therefore if thy faith hold out in fuch a cafe.

Againe, when thou haft gotten an an-1fwer,perhaps,after thou haft gotten thine an-* fwci\

was granted ; him know fo much

To be content to waicc.

Of Sjfettuall Faith.

fwer, thou muft wake long before the thing it felfe be giuen thee: Therefore confider if thou be content to.-wake for it: for that is the property of faith, to be willing to wake, as Dautd often repeates it, / waited vp$n tbc^ Lord. You know, ^Abraham, how God try-ed him that way, when hee made him a pro-mile of a feede, of a Sonne, you know how long he waited for the performance. So iftac y he waited long, before hee had thole two fonnes,/tf*£ and Efiu. So Got* will put thee to it to wake, it may be, for matter ol juftifi-cation • that is, he will not fhew himfclfe,he will not fpeake peace vjito thee, he will not giue thee a good looke; but yet he giues thee a fecret ftrength that thou {"halt wake,* thou fhaltnotgiueouer, thou iTialc (lay till hee fpeake peace ^ that is, till thou haue comfortable aflurance, till thou haue the full tefti-mony of the Spirit, as thou haft a fecret te-ftimony at the firft working of faith. And fo for matter of fan&ification • It may be, God will liiffer fome ftrong luft to wreftle with thee, to contend with thee, as hee fuffered in Pdul^ he will put thee to waite, before he will giue thee vi&ory ouer it. If thy faith bee good now, thouwilt confider that hee hath fworrie, hee hath made an abfolute promiie, that he will giue the Holy Ghoft to thofe that are in Chrift % that no finnefhall ouercome them, or haue dominion ouer them. If once thou come vnder grace, if thou haue faith,

thou'

thou wilt neeier giue oucr,but wiic be concent; to waite, and to continue ttill (triuing and wrcdling with it, thou wilt ncucr lay downe the waiters, as a man that is oucrcome, as a man that is difcouraged,as a man that is wea-rte of the fight.

And fo for matter of deliuerance, perhaps God will let a crofle lye longer vpon thee : if thou haue faith, thou wilt not make hade, thou wilt be content to waiter Hibac.z. The vi ft'6* * f$r a» appointed ttme^ it mil n$t ljr^> s Therefore, faith he, waste, it willcemc, it mil net flay. That is, there is a certaine time that God hath appointed for thy deliuerance, before he will giue thee fuch a particular mercy-conlider whether thou be able to wait in fuch a cafe: for, if there be faith, (marke it) a man will be fure to waite, and not to giue ouer : as in lam. 1. it is giuen there as a figne that faith is vnfound y they had fo much faith as to come to Cbrifly but that was a figne that their faith was faulty, and vnfound faith,that it was not able to waite to the end, but gaue ouer.

If a man were fure now, that fuch a man were ia the houfe, that he muft fpcake withal], hee will waite till he come our, if hee be fure he be there. If thou be lure of G o d, if thy faith be found, though he doe not anfwer thee prcfenrly, in many particulars, yet thou wiltbecoment to waite vpon him. Thcre-l fore this will fhew that many a mans faith is 1 vnfoand,

H»fc t

lam, x«

OfSffeBuall Faith.

S . Signc of ef-fefiuall faith, the concomitants of it, which are 4.

i.Loue. iPct.1.8.

Gal t $.

x Cer.ij,

vnfound, flight, and vneffe&uall, that they haue fo loone done, that they are ready to doe much in flafhes, in fome good moodcs, on a Sacrament day, it may be, or in the time of ficknefle. or when thev are affe&ed with fome Sermon, or vpon luch an occaiion • but, if thy faith were right, it would hold out, it would cleaue to C h r i s T,it would goe tho-row wich all tryals, thou wouldeft receiue no denyall,it would continue waiting vpon him. This is the fourth figne.

Laftof all, you fhall know faith by the concomitants of it; and they arefoure^Loue, Hope, Joy, and Humility. If there bee Faith, if thy Faith be good, it will alwaies haue Loue joyned with it 3 as the Apoftle Peter faith, in 1 Pet* 1. $. Whom though you haue not [tene^ yet you lone him. And you know the place in Ga/ath. 5. Faith which rvorketh by hue. That is. Faith which begets Loue, and fuch a Loue as fets a man on worke. But it is a thing that needeth no prouing: you cannot deny it: you know how they are joyned together in thefirft to the Corimhiarssxhap.i^, Faiths Hope, andLoue, And it muft needes be fo, that, if thy faith be good, it will haue } Loue joyned with it. For, if thy faith bee right, thou lookeft on God as vpon a friend, as vpon a Father ; now thou lookeft vpon C h r 1 s t as on one that is married to thee. thou lookeft on him as vpon one that loucs thee, and hath giuen himfelfe for thee. Now

if +

Of SfftBuall Faith.

125

I

if thou fee this, and arc pcrfwadcd of tin's indeede, if thou thinke and art pcrfwadcd indeede that he loues thee, louc will beget loue, as fire begets fire. Therefore, if thou wouldft know whether thou haft taken Cbrifl indeede, confider whether thou louc him or no.

Butyou will fay you loue Christ. I hope I Qtjcfc there is no great queftion ofthar,

Salomon iaith, Eucry man will make fhew Jnf. for fafhions fake, of goodneffe, but where can you finde a faithful! man ? So may I fay of Loue: Eueryman faith, hee. loues, but where dial one finde one that doth loue in-deede ? Therefore confider, doeft thou loue in good earneft.

You will fay, How fhall I know it ? H &*£•

It is not a place now to ftand to gitie notes %Anf. of Loue: we will only fhew now,that Loue is a fure companion of Faith, and that Faith is not good, if Loue be not there, But yet I fay, if thou loue him, thou (halt find that in thine j Tly " oflcue * owne heartjthou needeft not goe far for a try-all ohhat.

Loue is themoft fenfiblc, the moft quicke, and moft a&iuearTc&ionofall others. Conli-der,if thou loue any creature,or any thing,any man or wowan, dodft thou not fade thy atfe-dion ftirring in thee ? doeft thou not find thy heart thus longing after them whom thou affc&cft } thou delighted to be in their company,in their prefence,thou defircft to bt with

Of Sjfeftuall Faith.

I them. So that, ifa ftrangenefle growe be-11ween you at any time, thy heart is not at eafe ! till all be right againe betweene you: So, doeft thou lone the Lerdlcfmf. Doeft thou keepe his Commandements > Doth a man profefle to loue G o d, and cares not to vexe him, and anger him ?

Againe,Doeft thou hate finne? Doeft thou thinketoloue God, and not to hate that, which he hateth > Ifa man loue God, he is holy and pure, and there is no man that Ioues the one contrary,but he muft needes hate the other. There is no man that loues light, but he muft hate darknefTe. If thou loue God, in his perfon,in his purity, in his holinefle,thou muft hate finne; and this hatred is generall • thou wilt hate all finne, if thou hate any, and hatred will breede the deftrudion of a thing.

Againe, Doeft thou loue God-? art thou willing to doe any thing for his fake ? Doeft thou reckon matters of greateft difficulty eafie to doe • as Usob did make it a matter of eafe becaufe of loue? '

Againe, Doeft thou loue the Saints, thofe that are like him, thofe that are of fuch a di£ pofitionasGoDisof? Shall a man fay hee loues the purity and the holinefle of G o d, which hee hath not feene, which is hidden from his eyes, when he doth not loue the holinefle and the purity that hee fees in his Saints ? For there it is taught in a vifible

manner

Of Sjfectuall Faith

manner in the creature, where you may fee it

more proportionable to you. It is a hundred times more caiie to loue godlincfle in the

Saints, then in God himfelfe, becaufe hc-c is remote farre from vs, and they are amongft vs, and are viiibly fcene. Therefore, except thou lone the Saints, which thou feed ho.i-nefTe in 5 except thou feed thy heart inwardly, to loue them with a naturall affection, as it were, that thou loueft them whether thou wilt or no, thou doeft but pretend,

Againc, Doeft thou loue Christ? Art thou willing to part with any thing for his fake ? Ltut is bduniifull .• Thou fayeft thou loueft God: What if he will hauc fome of thy wealth ? What if he will haue thy credit? What if he will haue thy liberty for his lake? If thou loue him, thou wilt be content to doe it. Therefore, confider if faith haue begotten ilich a loue in thee, lb that thou canft truly fay, though thou haft not fcene him> yet thou loueft him.

The fecond concomitant of Faith,is Hope: If thou haft Faith,thou haft Hope. And this diftinguithcth a Chriftians faith from the faith of Reprobates, from the faith of Deuils, from the temporary faith that others are capable of: you know., the Deuiis belccue and tremble: Hefakhnor, The Daiils bc-leeue and hope ; for that they doe not, Hope is a.property of Faith, \vh;re there is Faith there is Hope. N jw you muft know, that a I man

ll 7

a. Hope.

*1

jg [ OfEfettuall Fai th.

man hath ticuer faith to beleeue, but hee hath hope, which makes him expeft what he beleeucs. If a man haue a promile of fo much money which he needes,, he hopes for the performance of it, and quiets himfelfe, when he cafts his thoughts vpon it, hee is at reft : when a man beleeues it, hee hopes for it. Take an Heyre that hath fuch pofleflions, which is yet a Ward, .and is yong, he hath not the Land in pofleffion ♦, but (marke)what hope he hath, it is not a vanre hope, but fuch a hope as puts other conceits in him then o-tfyer. men haue, puts another fathion vpon his I a&ions, it makes him negle& many good i things he would doe • he will not be of fuch j a calling, he will not be diligent: for hee hopes, he makes account of it: See how fuch things worke vpon a man, which he is not to haue in 7 or 8 yeeres after, perhaps. So thou hopeft for Heauen, it is not a vaine hope, but it is a hope that will make thee carry thy felfe after another fafhion, it will make thee fo minded, that thou wilt haue an eye to it, and euery man that lookes on thee, may lee that thou haft an eye to it: So that faithis accompanied by Hope. But now you muft not fay, that if a man hope, therefore there is no fearemingledwithit: for you muft know, that a man may haue Hope that is true and good, and yet may haue feare mingled with it. For this you muft know, that if there be nothing but hope, it is a fignc that that Hope

Of Sffettuall Faith.

is not good. And therefore thou haft ib little reafontobedifcouraged, becaufe thou haft fome feare mingled with thy hope, that thou haft the more caufc to hope, and to thinke that thy hope is good, becaufe there is feare mingled with it: for know, that there is a certaine fort of men, that haue neither faith, hope, nor feare > as Atheifts, that haue fome hope, but no feare ^ as Deuils and defperate men, that haue fome feare, but no hope • as prefumptuous men, which haue but a fhad-dow of faith : But thofc that haue hope,and feare mingled with it 5 that is, thofe may rather hope, that that hope which*they haue, they may be fo much the more confirmed in it, oecaufe they haue fome feare mingled with it.

Therefore confider, whether thou haue hope or no: Confider in what manner it is joyned with faith. When thou beleeueft that C h r i $ t is thine, that Heauenis thinc,that thy finnes are forgiuen, and that thou art a fonne of God, but thefe things thou haft not yet, thou art as any other man, there is no difference betweene thee and them, thou haft no more in pofleffion then other men, that wa!ke with thee; now comes in Hope, and that expecteth that which is to come, that holds vp thy head, as it were, that, though you haue nothing at all for thepre-fent, yet that Hope will comfort you, that though you haue troubles, and croftes, and a

I thoufand

lip

i

Of EfeBuall Faith.

3. Xoy. Ron*. 15,13,

a Pet, 1,8.

thoufand things more, to obfcure and blot your faith D and the waues goe ouer yoyr head, that you are ready to be drowned, this hope holds you aboue the water, and makes you exped with comfort that which is to come: and not fo onely, but, I fay, it is a Iiuely hope, a hope that lets a man aworke 5 a hope that pnrgeth him. For, you know, that that a man hopes for, he will endeuour to bring it to parfe, lt ls f Llc h a hope as will not faileyou, but will continue as well as Faith itfelfe.

Thirdly oc jthe third concomitant of Faith is Joy : hornets 15. 13. J hi G O D of hope fill y$* with joy 9 through heleeuin^. If you hauebeleeued, youhauejoy. Sointhefirft of Peter ^ chap. 1. verf. 8. In whom yon bau*^ htleeued: (faith hee) ffhow^thoughjouhaue notfeene % yet youbeleeuein him* andtoy with I toy vfffpeakahle and glorious, (As if hee fhould Cay) If you beleeue in him, you fhall know it by this, Whether doeyou rcioyce in him, or no ? Confider that, where there is Faith, there is Joy. And it mnft needes be fo: As, you know, he that had the Pearle went away reioycing • and the Kingdome of G oi> con-fifteth in Joy 3 andPeace 3 andRighteouihefle. And therefore, where there is Faith, there certainely is Joy. And therefore confider, and examine thine owne caie: Haft thou this reioycing in Christ ? this reioycing in the Do&rine of Juftification, andforgiue-

nefle

Of EfcBtiall Faith.

*V

licllcot hns. Jt wc mould examine mens faith i by this, we ilioulJ findc that there is but a I little Faith in the World. Examine your felues, you that now heare mce, that heare thisDo&rineofFaith; it may bee it hath beene burthenfome vnto you • it may be it is a thing you care not for -, To heare of Iufti-fication, and forgiuenefTe of fmacs, they are things at the lead, that, it may be, you take no great paincs for j you doe not ftudy them, 1 you doe not prize them much : but, if you wereforgiuenindeed,you would prefer it before all other ioy, it would comfort you a-boue any thing. If yon would fay, what you would heare aboue all things el(e, you would heare of matter of forgiuenefTe. A man now that hath knowne the bitternefle of finne, and afterwards comes to the aiTu-rance of forgiuenefTe, (that is) to haue Faith indeed, I fay, he will reioyce in it aboue all things elfe: all worldly ioy would be nothing to ir. Therefore confider whether thou haue fuch a Faith or no; if thou haue not, cer-tainely thou haft not Faith •, and it is a fure figne that will not deceiue you y There is no man that hath it, that hath not Faith 5 and wherefoeuer there is Faith indcede, there is extraordinary great reioycing in Christ.

But, you will fry, Many a man may haue , Ioy ^ the fecond ground reccmed the Word with soy: and thofe that followed lehn the Baptift, 1 2 reiojeed

lyi

Hcb. 6

Anf. Tryals of ioy.

i Pet. 1.5. >.

"Of effectual! Faith.

reioycedin hk light: and in /#£, 6. the Apo-flic faith, they hduettjledoftbe good Word $f God-, they haue taftcd with fweetneffe• that is, they hauc had ioy in it.

It is true, we confefle there is a falfe ioy : and therefore, if thou wouldft know whether the ioy which thou haft be good or no, confi-der thefe threethings,, t ^

Firft, confider whether thy fesfa hold out in tribulation or no. Therefore the Apoftle addes, Rom.$ .\.not only /3, but werdoycealfiin tribulation* As if he fhould fay, thofe that are hypocrites, thofe that haue a falfe fakh,there maybe much reioycing in them for a while, butwereioyce in tribulations 5 yea, we not onely reioyce in tribulation, but our ioy isin-creafed by them, they are as fuell, they adde to our ioy: as in x^B.% . the Bifcifles went d-pdf fchycing t becaufe they were accounted worthy tofujferfor chrifi .Wheras the fecond ground, when perfecution comes, there is an end of their ioy. Therefore confider whether thy ioy will hold out or no.

Againe, confider the greatneffe thereof; you know thofe words are added, i Pet.i.%* reioycingmth Ioy vjtfieakabU and glorious. If it bee right Joy , it will bee fuch a great Joy, it will exceede all other, it will be like to that ioy in Harueft, as Ifay fpeakes, it will be a Joy vnfpcakeable for the greatneffe of it ^ fuch a Joy, that at the leaft is fo great, that whatfeeuer comes, yet it exceedes it.

The

' ' I H*

iU 1 ?*!'.*. ! J M" *

my****

Of SffeBuall Faith.

«

the other temporary Chriftian may hauejoy 3 but it is Hot fo great, but fomc other joy will come, and ouercome k y and drowne it, and put it out.

Therefore, in the fecond ground, as their humiliation was flight, fo was their Faith, they had a little humiliation for their finncs, and they tooke Christ in a more remifle manner. And as their Faith was,fo was their joy, all flight. But now, when Faith is found and good, that Joy is accordingly great y iris a great Joy, that, at the lead, oucrcomes all other • that, take what joy you will, if a man could hauc an earthly Kingdomc heere, if a man cou!d haue as gre.at pleafurc here as mans nature is capable of, if he had neuer fo much praife, and glory of men, (t'hele things wee naturallyrejoycein) aright Chriitian, that hath Faith indeed.will not fo rejoyce in thejfe, but that he will rejoyce in Christ aboue them. If thy Joy therefore be fo great, that it ouercome and execede all other, be fure that Joy is good. Butyetwemuft haue one thing more in Joy. In whom, though you hauc not feene,yet you joy with Joy vnfpeak-able and glorious.That is,if it be fuch a Joy as is right indeed, which is * teftimony ot faith, that it is a figne thou beleeue[},it is a Joy that is glorious,it is aj oy that is glorious and fpiri-tuall. Now an hypocrite may rejoyce,he may rejoyce in cAr///,he may rejoyce in the King-dome of GoD,and the aflTurance he hath of it,

Of EffeBuall Faith.

Smile*

Hcb. e. opened.

and he may reioyce in the hope that he hath that his fins are forgiuen ; but all this while, he reioyceth after a carnall manner: as, you know, a man may reioyce in fpirituall things after a carnall manner, as a man may reioyce in a carnall thing after a fpirituall manner. Therefore the ioy of Hypocrites, when it is atthebeft, it is but a carnall ioy- there is fomething there that his flefh is able to reioyce in,it may be he had fome feare and ter-rour in his confcience, and after this comes a perfwafion perhaps that his finnes are forgiuen him, and that he is in a good cftate, that fame flefhly feare and griefe before, that worldly feare and griefe will haue a Joy an. fwerabletoit,anaturallioy, and yet it may be great, it may be a great flafh of ioy, that may be as a Land-flood, make a great (hew, which becaufe it hath no fpring, is foone dry-ed vp, but it makes a great flafh: and therefore in that, Heb. 6. tkey taftedofthe&ood Wor d ofGod^ And of the powers of the world to come. I take this to be the meaning of it, (not as it is commonly interpreted, That an Hypocrite may tafte of the good Word o(God y and of fpirituall priuiledges, he may tafte of them, but not drinke deepe of themybut this is certainely the meaning of the place,) They tafted fome things in the good Word o£God, which was fweet to them. Now, in fiich men there is nothing but flefh/ (Marke) If a temporary Chriftian beleeues for a time, he hath

ineffe&ual/

Of EffcBmll Faith.

*V

inetteduail iuith, in iuch a nun there is nothing but flefh. Thatconclufionmuft be fct downe; and if there be nothing but flefh, there is nothing can tafte but ficfh • for there is nothing elfc to doe it, and the flefh taftes nothing but objc&s that fute with it fclfe. What fhall we fay then ? There is fomewhat in him that pickes out, that in thefe fpirituall comforts, in thefefpirituall bleffings, in this good Word of GoD,he pickes out that which futes with his flefh: Thatis, fuch a carnall man may be able to rcioyce in the Word. Docyounotthinkc that fuch a good Word of God may make carnall men rcioyce in it ? May he not tafte fuch fwcetnefle, as to take vpon him the profeffion of Religion, and to bring forth fruit, and to hold out long ? No doubt there is. Are there not fuch things in that which wee propound in the Gofpell? To tell men ©faKingdomcoffaluation,ofthe loue of God, of the precious promiles, of an inheritance, of cfcaping of Hell y may not a flefhly man, a man vnregenerare,may he not fee, and reioyce in thefe ? He may. and hath fuch a tafte as is there exprefled.

Confider now therefore if thy Joy be right; If it be a fignc of faith, if it be good and found, if it be a Joy that is fpirituall and vn-fpeakable^that is,if it be a Joy that is fo great as that it exceedes all other joyes 3 if this Joy doe but hold out in tribulation,it is a cercaine figne thy faith is good.

4. Humility,

Of e/ectuail Faith.

Now, laftof all, thelaft concomitant of Faith is Humility. If thy Faith be right, it will bring that with it, to make thee humble and vile in thine owne eyes: For what is true faith ? It is that which brings Christ into the heart, as you haue heard oftentimes • that which knits Chnjl and the foule together, it is that which caufeth him to come and dwell wirhthee. Now wherefoeuer chrift comes to dwell, he comes with a light, hee fhewes the creature his vilenefle,he makes a man fee his finne, he makes him fee what creature he is > whereas another that hath great hope,and prcfefTeth that he hath much aflurance, his heart is lifted vp, and not caft downe. Such are not men which thinke themfelues vile,and naked, and miferable, but they thinke themfelues better then other men,they are forwarder then others in any thing, they thinke 0-ther men are not like them. And therefore they are ready to be more bold and venterous in any thing, they are ready to take vp opinions, they are ready to ftrike out this way or that way. But now a true Chriftian is humbled with it, becaufe when chrifi comes into the heart,he makes a man to fee his vilenefle. As, you know, when God drewneere to lob^ when became neere him indeed, then he abhorred himfelfe in daft and afhes, then hee law what a one he was, he faw not before, he thought the contrary, but when God drew

neere indeed, that made him manifeft,

SoV

Of effetfuall Faith

m

So it was with Ifij, when he faw God vp-

on his Throne, and the Angels about him, when he law his holincfle, then, Wc: u xne y l dm vndone. bee at* [c I am a mats of polluted lips : He was lb before, but when he drew neerc to G o d, he law it.

So Peter hid } depart from rne^ lawafixfull /??<*/*, when he (aw Cbrtft, when Chnfl came neerehim, when he manifelted himfelfe in his Diuinity, that he faw God in him j for fo he did by that Miracle that amazed Peter, and cart him downe, and made him fee what hee was. So Dtiuid^ when God drew neere to him,and promiicd to build him an Houfe,to giuehimaHoufi that fhou!dbe eternal!, to giue him the Uefiabjvhok Kingdome fhotild ncuer end, (for that is included in the giuing him a Kingdome for euer, and a Houie thac fiiould hauc no end : ) when God vouchfail d him fo great a fauour,we fee, D<ift/dwa.s neuer fo caft downe as then in the fight of his owne vilenesjhe was neuer fo little in his own eyes, he neuer faid fo much as he iaid then. Now, (iaithhc)whatis Daw/^What amI,orwhar I is my Fathers houfe,that thou fhouldft regard me thus, that thou fhouldil brins; me hither-! to ? This is Gkis manner,wiien he comes into \ a mans heart, when he fpeakes peace indeed, \ when Faith is a right Faith , chat brings \ ChristiO dwell there •, I fay, it makes a man exceeding humble.Therforcthe fnirit of: iGhriftians is a meeke fpirit, they are humble, » and

Ifay.f,

<?8

OfEffeBuall Faith.

Vfe. To aft and ex crcife Faith, or to fet it on Workc.

Qbit&.

^Anf.

and gentle, they are little in their owneeyes. Confider whether thou haft fuch a difpofiti-on bred in thee, or no: itisafigne thy faith is good, if there be; if there be not, it is a figne thy faith is not true. So much for the fignes of faith. I make hafte, becaufe I haue one Vfe more to addc.

Ifnothingbe regarded of God buteffe&u-all faith- that is, if that be the vertue of faith to be effc&uall, or elfe it is nothing worth, then we fhould learne hence, not to let that be wanting to our faith which is the excellen-cie of it,which is the vertue of it,which is the proper quality of it. As, if it be the vertue of a Hot fe to goe well ^ If it be the vertue of a Knife to cut well^If it be the vertue of a Soul-dier to fight well •, or whatfoeuer you will in-ftance in, whatfoeuer vertue it be,or whatfoeuer thing,you labour to find that in it, whatfoeuer be wanting * 3 (for euery thing hath fome proper excellency, fome fpeciall vertue wherein the thing confifts.) Now, to be ef-fe&uall, to be working, to be operatiue, If this be the vertue of Faith, (as it were) if this be the chara&er and excellency of faith; Let not this therefore be wanting in faith. What is that then thou fhouldft dee ? Vfe thy faith, fet faith aworke, liue by it.

You will fay, This is more then I can doe j thisisG^a<ftion,herauft fet faith aworke, and worke this in me.

I fay, thou art able to doe this of thy felfe,

when

Of efetiudU Faith.

■3*

when chou haft faith once. I fpeake to thofc that haucit,and this exhortation is to you. If you haue faith,vfe it: many haue it, that doe not vfe it. This is a thing that you are ab.'e to doc: For though G$d workc in you all the workeoffaith,asit is receiued- yet know, he doth not vvorke in you onely, but by you; he makes you inftruments: you are not as dead inftruments,but as lining inftrumcts,to moue of your felues. It is true, that before you haue faith you are able to doe nothing • but when you haue it once, then you are able to vfe it. j Before a man hath life, he is not able to ftir, Simile, but when he hath life once, then he is able to moue and ftir himfeife, for there is life there, when the Lampe is once lighted, you know you may feedc it with Oyle, and if you put more Oyle to it, you fhall haue the greater flame: There is light, and you may increafe it ; indeed the difficulty is to light it^and that is Gods worke • he kindles the firft fire, hee workes faith in the heart.-Butnow ,when thou haft it,leame to vfe it. Doft thou thinke a ne-ceflity lyes vpon vs to vfe other Talents that God hath put into our hands, and will he not require that thou fhouldit vfe the Talent of Faith? Wilt thou wrap that in a Napkin, and let it lye dead by thee ? Will not he call thee to an accompt for it ? \\ bat f )Ky is it, (my brethren) you haue faith, which is fo excellent a Grace, able to doe fogrea-: things as it is, and yet you will not vie It, Ther • are

niAi.y

Of SjfeBuall Faith.

Rem. *.

j many Chriftians that haue Faith indeed, and yet will not let it on worke.How great things would it doe, what a reward would it bring > As ArtfiotU faith of habits,That if a man haue no more but a habir, and vfe it not, there is no difference betweene the wife it man and a foole 5 for what are habits for,but for adtion ? what is the Tree for,but for fruit ? The habit femes but for the aft; and this is according to the judgement of Scripture, in Rdm.z. g$d rewards not men according to the habirs they haue, but according to their workes. Therefore thinke not that thou (halt be rewarded according to thy habits of Faith which thou haft, though it be true that that fan&ifies thee, but God doth reward vs according to the vfe of our faith, according to the workes that our Faith doth bring forth, according to the efficacie of our faith. It is true,the taking olchrifi is one worke of Faith, thou fhouldft fet it aworke to doe that y and befides that, all the workes of fan&ification are all workes of Faith j nil thy life long, euery houre thou haft fomewhat for Faith to doe.Set thy faith aworke,and thy reward fhall be accordingly. Andagaine, if thou vfe not Faith 3 thou fhalthaiie little enough of it y the vfingolit is that which itrengthens Faith. It is Gods v-fuall manner, when he giues Faith to a man, to giue him exerciie,to keepe his Faith breathing, as it were ^ hee will be fure to haue fomewhat wherein hee will put him to it^

iome

/

Of SfeBuall Faith.

V

fomc tribulation,hc will put fire to it,to clciife it, And therefore we fhoukJ learne to make vfe of our Faith, to fct it on workc.

ItisagencrallRule in all things, and as true in this, Jfamanhaueaneftatc, what is he the better to haue it, ifhedoenor vfc it? To haue a friend, what is a man the better if he doc not vfe him > Shall a man be a Fauou-rite of a Prince, and get nothing by it ? Faith makes a man a Fauourkc of God, a friend to God; and will you make no vfe of God ? It is that which he cxpecls at your hands - will you haue God in vaine ? Shall hee be your God, and will you make no vfe of his power, of his wifdome, of his ability to hold you vp, to helpe you vpon all occafions ? You fhould make vie of him • all that is his, is yours, if you make vie of it by faith.

Againe,fhall men haue fuch priuiledges as we haue by faith, and fhallnot wee comfort our felues by them ? What is it for a man to haue great eftates, great Titles of Honor 3 and Houfes, and Lands, if a man doc not thinke vpon them, that thefe confiderations may checrehim? We fhould doc fo with faith, this is the vfe of faith.

AgainCjiffahhbevfcd, it is able to doe much for vs, if it lye ftill,ic will doe nothing. You know what they did, Htb. 11. They hailing faith, it made them doe that, it was but the vfe of their faith : So it is with vs-Looke ihow much thou vfeft thy faith, fo much thou \ (hale

Hcb.ii.

Of EfeBuall Faith.

Quefi.

How to vfe Faith.

i. In comforting our felucs

Gal. j. opened.

(halt be able to doc. Therefore Cbrtft faith, Be tt according to thy faith: that is, not according to the habit of thy faith, that lyes dead, as a Talent wrapped vp there 5 but,be it vnto thee according to the vie of thy faith. If thou fct faith on worke,it will be able to doe great things, it will be able to doe wonders, it will be able to ouercome the world, it is able to worke righteoufnefle, it is able to preuaile with God and men, it is able to goe thorow the greateft matters.

But, you will lay, How fhall I vfe it >

That is the thing indeed which I purpofed now to haue fhewed, how faith rauft be vfed, how we mu ft Hue by faith: I fhouid haue fhewed how you fhouid vfe it.

Firft, in comforting of our felues $ for that is one vfe of Faith,thou fhouldft fet it aworke to fill thy heart with ioy, out of the alfurance of the forgiuenefle of finne, and of the priui-ledgcs^ which thou haft by C h r i s t. When a man hath faith, and finds his heart no more affe&ed then other mens, he findes no reioy-cing there more then ordinary-Now let faith on work,learn to beleeue, and that throughly.

Firft fct faith on worke to beleeue, to trufi ferfcgily^ as the A pottle fpeakes, Gal.^.ln the grace reuealedhy itfrn Qhtifl: truft perfe&ly; that isjthou fhouldft beleeue the full forgiue-neflc of thy (innes, thou muft not beleeue it byhalues, fo that there fhouldbeadiftance, as it were, betweene God and thee, fome

odde

Of SffeBuall Faith.

'+3

Ioh«i£ t

oddcfcorcs vnacquitted, vncroft; but thou ftiouldeft bclecuc fb,that thy joy may be full, thou (houldeft bclecuc throughly, that thy finncs areforgiuen,that allarcacquittcd^thou mud not limit God in his mercie at ail,as thou fhouldelt not limit him in his power.. Thus a man fhould let faith on worke, that he may be able to lay, Ctey Belouedis mine, And I am his. I know there is a Match made betweene vs. For vnlefie you lay this ground, a man fhall not reioyce. This is all,thcrfore now vfe thy faith. It Satan now come, and tell thee of fome finnes, and offome circumrtances of thole finnes, and offome wants in thy repentance and humiliation, what femes faith for now ? What femes all this for that you haue learned heere concerning the Doftrine of Faith, but to teach you that thele fhould be nofcruplcs, you fhould beleeue,andthat per-| fc&ly ? When this is done,that you fee there is a Match, a Couenant made betweene God and you,now you muft know, that all that Cbrijl hath is yours • whatlocuer hee hath by Nature, you haue it by Grace. If hee be a Sonne, ye are (bnnes -, If he be an Heire, yee are heires • and when ye haue done this, then confider all the particulars of the wealth of a Chriltian, that all is yours, whether it be Paul or Apollos, or the world, &c Thcfe things wee haue often fpoken of, you fhould runne through and conlider of them : If a man will I confidtr that he is a King, that the world is I his,

OfSffeBuall Faith.

Simile,

i his, that whatfoeucr is in Christ belongs I to him,and oweth him a good tnrne,and will I doe it at one time or other; when he confi-! ders all the precious promifes. A man reckons his wealth not oncly by his money which he-hath lying in his Coffers ,that he hath prefers, but by Bils,and Bonds, and Leafes, &c. So; how many promifes thou haft, there is not a promife in the Booke of God, but it is thine • fet thy faith on worke to conlider this,andtoreioyceinit« fet faith on worke fo to fee them that thou maieft reioyce in them, and vveyne thee from the things of this worJd,not to regard them. for they are fmall things of no hold. Shalia King regard Cottages and trifles ? No, if thou thirike in good earneft that thou art fuch a man, why doeft thou regard trifles ? Thou fhouldft docthis^ when other men reckon their Lands, and their Houfes, and their friends, a Chriftian reckons he hath God, heehath many good workes in ftore, hee hath fo many precious promifes laid vp in the Land of the Liuing. Set thy faith on worke thus, not onely to reioyce, but to bring in a holy magnanimitic, anfwerabletofucha condition 5 and let not Faith giue ouer till it haue brought thee to this. Certainely, amanthatbeleeueshe is a King, he will haue another fpirit: for there is no other reafon wherefore it is fafd Saul had another fpirit, but that when he came to be a King,hc had a fpirit anfwerable. When thou

belceueft'

W

beleeueftthcie pnuiiedgcs,whcn thou lettcit thy Faith on wrorkc to bclccue indeed, to bc-Iceuc them to be reall things,and not fancies, and notions, there will be bred a difpofition anfwerable, a carriage and fpirit futeablc j thou wilt not admit of things that are ynfit forfuchaperfon, thou canit not doe it; but as one that is a Prince, that hath thofe hopes actually, he cannot admit of thoughts that o-ther men haue y no more can a Chriftian, when he is borne from aboue by the immor-tall feede, there is fuch a difpofition wrought in him, that, if he will fet his faith on worke to beleeue thefe things, he (hall not be able to admit of thofe bale things which hee did beforehand which others doe.

Againe,ifamanfet his Faith aworke to

beleeue thefe things, he would be able to vfe

the World as if he vfed it not, he would not

care for lofTes & erodes, he would not grieue

for them, as one that is not able to bcare

them. Thus we fhould learne to fet faith on

worke, in beleeuing thefe priuilcdges, that

we may be able to walke with GW, as Henoch

did, and as Paul and UH$fes did -,-to walke

with him in the vpper Region, aboue the

ftormes: There is much variety of weather

when a man is below here, now it is faire,

.and then it is fou!c • if a man were aboue

lthefe,there is acontinuall ferenity • Soaman

| that hath his heart in Heauen, a man thar

iwalkes with God, that hath his heart raifed

' . K aboue

Of Stfectuall Faith.

abone others- if you would doe this, if you would vfe Faith, if thou wouldeft confider this,, it would let thee aloft, aboue thefe things •, thou wouldeft {bare aloft as the Eagle, thou wouldeft care no more for thefe things, then the Eagle cares for the chirping of Sparrowes: they are trifles,thou wouldeft ouerlooke them all. If we did confider this ferioufly, how would it alter our couife ? It would worke another difpofition, another af-fe&ionin vs. Araan would confider, that if God be fure,what matter is it if a friend die > If I haue God, what is the loflfe of any creature ? Andfo, if a man fuffer wrong in his name, what is it, if he haue praife of Go d ? If thou beleeue, and fee God in his greatnes, to haue praife of fuch a one as he, will make thee to contemne the reft. And fo for wealth: What is pouerty? What account did PmuI make of it ? It is nothing to one that hath TreafureinHcauen,toone thatbeleeues in-deede, to one that ieeth hee hath all G o d s Treafiires opened to him. Thou (houldeft leame to doe this in good earneft. If a man would fet his Faith aworke to beleeue it, his heart would be fixed, hee would bee afraid of no euill tydings, hee would fay with him-felfe, if there bee no ill tydings from heauen, it is no matter from whence they come on earth. Ifa man would build, through faith, vpon the promife,and confider it really. This is the vfe of Faith: thus a mans heart fhould

be

OfeffcttitallFaitb.

be filled with ioy, a man would be able to goe through ill refsrt And good report, through 0d»t and through abundance^ without being much troubled with either; the one would not much puffe him vp, nor the other would not deject him, but he would goe as a Gyant, and march thorow the variety of conditions. he would pafle through them, that neither the one hand nor the other, the good fuccefie nor the ill fucccflc fhould workc vpon him much. This is a ftrong man: and this Faith will make thee able to doe, if thou vfe Faith, and fet it aworke. But Iamforry the time hath cut me off: this is but an entrance^ giue you but a little tafte: Tkcre are many things wherein Faith ftands vs in much ftead, wher-in if wee did vfe Faith, how much feruice would it doe vs ? But for that which remains in this Do<ftrine of Faith, I had thought to hauc fhut it vp at this time, to fhew you how to vfe it, how to make it cffe£hiall,how to fet it aworke, how to walke by it 3 how to husband and improue this Talent for Gods aduantage and your owne. But I cannot ftand on it. So much for this

time.

K 2

OF

FINIS.

M

OfefftBuallFsntb.

4°

OB

EFFECTVALL

FAITH.

The fifth Sermon:

I. T H E S S. I. 3.

Ztmtmbringjour effefiuailF*itb> &c.

HE firft thing wherein thou fhouldeft vfe Faith, is to comfort thy felfe by it. Therefore confider 3 yau that doubt of this 3 you that make queftion., (I fpeake to thofe that haue the work wrought 3 whom the H$ly cfj$(i hath made to defire Chrifl abone all things, I fay)rememberthatGWiuftifieth the vngodly, and that you haue nothing to doe 5 but to take ihim.

K3 2. Remem-

Confiderati-ons to hcJpc Faith in comforting the Souic.

Of BjfSmll Faith.

Mkha. 7.8,

2. .Remember that Christ is made righ-teoufneffctovs, thatnofiefh might rcioycc in his fight, but he that reioyccth might re-ioyce in the L$rd.

3. Remember that the pardon is generall. Looketothepromifes of the Gofpell} you (hall finde them without all exception. To vs a Sauiour is borne, to take away the finnes of his people ^ he came to take away finnes of all foris. Now, when God hath made no exception, why fhould we make any ?

4. Confider that wee haue to doe with a God, who delights to (hew mercie, it is a thing that he is not weary of, it is naturall to him : And therefore as the eye is not wearie of feeing, nor the eare of hearing, becaufe it is naturall to them, no more is God weary of (hewing mercie. Nay, he delights in it, Mic. 7.8. Who is a Godlike vnt$ tbeejaktng away ini-qnities^ delighting nfhtw mercie^ &c. Why fo ? Becaufe mercy pleafeth bim* That is,there is no workethatheis fo much pleafed in, as in fhewing mercy,

5. Confider thou, thatartinfuch a cafe, j confider that his mercy is as large as any o- j ther attribute. Eucry man thinkes that this is no newes- • what need you tell vs that God is I infinite in mercy ? I fay, this is a thing that thou doft not confider: if thou diddeft,thou wonldeftnotftickevponit asthoudocft. If thou diddeft beleeue that God were as mer.

Icifullasheis- but we fcant.GoD according

to

Of EjfeBuall Faitb.

ifi

to our mcaiurc • wc Ujuarc Gods mercy accor-1 ding to our own thoughts. Euery man mca-1 fores Gods mercy, according to that which he can conceiue. He thinkes with himfelfc, if a man commit one finne,it might be forgiuen, but when his finnes excecdc,whcn they grow out of mcafurc finfull, when they are finnes focirctimftantiated, aswelay, that they are out ofmcafurcfinfiill, here a man (lands at a flay: What is the reafon of this > Bccaufc we draw a fcantling oiGeds mercy, according ro Qur owne conceits. Whereas, it wc comide-red that his mercie were as large as any other attribute,then wc would confider that it hath no limits: andifithauenoIimits,thenwhat-foeucr thy finnes are, it is all one.

6. Doft thou thinke that chrifi came from heauen, and tooke flefh, and iuifcred death, to forgiuefmall finnes ? No,it was to forgiue the greateft • the worke is large enough to match with the greateft finnes. Thefe, and fuchlike reafons thou fhouldeft labour to bring to heart, that thou mayeft beleeue perfectly and throughly, andgiuenot ouer till thou haue done ir. Let not thy faith truftin C6r;/?byha!ues, but truft throughly. Thou fhouldeft come to this disjunction : If I bee outoftheCouenant, why doe I beleeue at all ? why doe I receiue any comfort ? If I bee in the Couenant, why doe I not beleeue perfectly ? I fay, giue not ouer till thou haue brought thy heart to a full afllirance. Thus a

m

PfaMi.7<'

OfSffectuaU Faith.

man fhould doc that yet doubts whether his: eftatebegood, whether Christ bee his, when he is his. For when a man is once in the Couenant, that the match is made be-tweene him and thec,why doeft thou doubt? If thou be in the Couenant once, doubt not then that a finne or two, or daily failings, fliall breake the Couenant betweene God and thee, it is impoflible. Thou muft know that thou oftenbreakeft the Couenant y but except there be a quite turning backc, except thou altogether forfake God, except thou lcaue God, and chufe thee a new Mafter, (this indeed breaketh the Couenant) other-wife, if it be but a failing, ifitbebuta finne ol infirmity, from day to day, when as yet thoukeepeft Gop in thy heart, thoucleaueft faft to him, thou intendeft to feme him, and not to forfake him and giue him ouer- thinke not that thofe finnes, although they be great, breake the Couenant. And therefore, pfil. 4i»7.faid the People of God there: Although theft things be befalne v$ % yet haue we not forgotten thee\mr dealt ftlfelyconcerning thy Couenant. Why*, We haue not turnedbacke^ although we haue failed,and done many things amifle, yet haue we not dealt falfely concerning thy Couenant. That is, we are not Hypocrites, our hearts are fincere. .

How proue they that ?

We haue not turned backe from thee, our feete haue not gone out of thy wayes. That __ *s 3

Of Sffcttuall Faith.

>*3

is,we hauc not quite giucn ouer,as many men doc that make their pleafurc their God, when they make their profit their God, when they diuorfc themfelues from God, then they breaks the Conenant • btit clfe it is not a breaking of the Couenant. Know ther-forc for thy comfort, when thou confidereft this, fummc them vp together, and fee now whether thou haft put thy feale to the truth of God, that he is true • that is,whether thou belccne the promife, whether thou take and receiue Chuist: for that is it to put 1 hy feale to the truth of God : when thou canft conclude that thou haft done that, then fee if God hath put his feale to thee. There is a double feale:

One is, thou art fealcd by the Spirit 5 that is, thercisafccrctwitneffeofthe Spirit, the fealing of the Spirit to the day of Redemption • the hidden CMannah^ the fecret witnefle that God giucs toeuery mans heart, as a prime Seale that God fets on thee, Griene not the Spirt:, 'by which yedrefealed to the d.iy 9fRedemption. Now there is another feale, which is more manifeft then this ; as in 2 Tim. t. 19. The foundation of G o D rtmat-neth fare, and hath this feale, The Lord know-eth who are his, and let entry one that ulktb vp on the Name of the Lord depart from iniquity That is, there is another feale that God lets Ivponyou, whereby hee enables you to dc-\ part from iniquity: This is a more open feale ■ then

Epli, 4.

2Tim.i.i2,

Of EfeBuall Faith.

zPct. 1.13.

then the other. If thou finde that thou haue put thy feale to God, to his promife,and thou findeft againe that he hath fealed thee by the inward witnefle of his Spirit, and hath fealed thee likewife by the fruit of amendment of life, with enabling thee to depart from iniquity • now what (houldft thou doe then ? Make no more queftion, take it for granted, that Christ belongs to thee, and thou to him; Tru[i perf<8iy to the grace reuealed thr$ugb h[m Cbrift ; A place that I haue often named, z Pet. j. 13, Truft perfe&ly in the fauour 5 that is, in the free fauour, ia the free promife reuealed through Iefus Ckrijl •, that is. Doe not mince the matter, and fay,it may be God will forgiue me, or it may be he will not; but doe it perfe&ly ,let nothing be wanting, doe it perfe&iy, that thyioy may bee full •, if thou doe it by halues, if thou doe it but in part, thou fhalt haue but imperfeft ioy.

The vfe now that thou fhouldefl: make of Faith, is to fee thy ioy may be full: if thou be not certainely perfwaded, thou doeft not vfe thy Faith as thou oughteft. When thou haft done this once, when thou haft fettled vpon this conclufion, to (ay certain^ ly Christ is mine, my finnes are torgiuen j now come to the priuiledges,confider them,and gotho-row them all:(J haue named them heretofore vpon another occafion:) and labour to comfort thy felfe with them • labour to haue thy

heart

Of SfeBuall Faith.

15*

heart filled with ioy^ at the leaft 3 get fo much comfort as may oucrvalue any affli&ion in the

Word, that there may be a greater waight in the 01 her Bai lance, that though great afflictions doe betail thee, yet thou art not drowned, thou art not iwallowcd vp of arHiv^ion, that thy heart taints not-, but let thy faith a-worke, that thou mayclt haue fo much ioy,as thai thou mayeft goe thorow it. And againe, get fo much joy, as at lead may ouertoppe any profpenty outward, any comfort that thou mayeft take in thy friends, or in thy wealth, or in thofc things that thou findeft thy heart too much tocleaue vnto, that thou fetteft them at too high a rate $ fet thy Faith on worke, that thy joy may be full, that thou mayeft not prize thofe fo much,but that thou mayeft looke vpon them as trifles, as matters ofnothing,incomparifonof the ioy that is prepared for thee in Heauen. Thus a man fhould vie faith, that is 3 in any afflidion,that he doe not ouer-grieue > and that no outward comforts, wharfocuer befall him, take not vp his ioy too much.

Thus our faith fhould pafTe through all I conditions, to vie the World as if we vied it j not: So, I lay, let thy Faith on worke. This is the firft worke that faith fhould dee, to comfort a mans heart.

The fecond vie we fhould make of Faith, fhould be to amide and direct our Hues \ that is, we fhould vie Faith to be as the Rudder to

i.Vfe of faith, to guide and order our hues.

the

OfSjfeBuall Faith,

Smile*

theShip,toturneour courfes the right way vpon all occaiions in our conucrfotion: For that is the office of Faith, to guide a mans life. For as it is in a way, fo it is in our life ^ there are many turnings, it is not only a ftrait way, but there are many turnings, and when J a man conies to a place where there are two wayes to turne to, that he knowes not which way to goe, now Faith comes and teacheth thee what thou fhouldeft doe. That is,therc are many difficult cafes wherein a man knows not what to doe, he is amazed at them; It may be God will lead thee through the way of the Philtftims, through great perfections, and troubles, which thou muft wreftle with: Now fet thy Faith aworke, fight the good fight of faith 5 that is, thou muft now oucr-come, thou muft not balke the way of Religion, becaufe of the troubles thou meeteft withall, but pafle thorow the troubles, that thou mayeft keepe thy way.

Againe, it may bee God will leade thee through pleafant wayes, and not through the way of the PbiltftimSi (as when the people came out of Egygt, the Lord led them not by the way of the pkiiiftims.) IfGoDgiue thee peace and profperity, now fet Faith aworke, that this peace and profperity that thou haft, that it foften not, that it loofen not the finewes of thy minde, that it diflblue not thy ftrength: but keepe thy faith, and hold thy ftrength, that thou be not drawne to finne a-# gainft

OfSfettuall Faith.

'57

againft Gooby luch a condition. In all the turnings of a mans lire, to be kept ftraight, a man muft fet his faith on workc. It may be GoDWillgiuc thee peace for a time, take heed thou (it not downe now and forget thy iourncy. As thou muft not turne to the left hand, fo thou muft not turne to the right hand,but pafle through all, that thou mayeft approue thy felfe the ieruant of C h r i s t in ftraites, in neceffity, in tribulation, by the Armour ofrighteoufnefte on the right hand and on the left • through honour and difho-nour, by ill report and good report. That is 3 fet Faith on worke, in all the variety of conditions, to keepe thee in the right way, that thou turne not out of it. It is faith that muft doe it: For example, put the cafe thou com-meft to Hcflers condition; there was a turning of her minde, fhe had peace before, but when it comes to that, that fhe muft venter her life for the Church, here fhe had vfe of faith. And fo for Abrabtm^ GWbadc him offer his fonne, he was at reft a great while before, but now God tryes him what hce will doe •, here is a turning of his life, here was an Exigent, here was vie for his faith, he did it, faith turned him this way • Another man would haue turned another way, that hath not faith. So when God cals Mftfss, hce was quiet before in Pkaroahs Court: now he muft goe to fuffer aftU&ion with the people of; God, then what muft he doe in fuch a cafe ?

The

OfSjfeBuall Faith.

Infhncesof faith guiding arean in difficult cafes.

i.Inftance.

loh. ia. 12.

The Text faith,he did it by faith; by faith he forfooke the glory of Pharcahs Court, and chofe rather to fufifer afflictions with the people of God, then to enioy theplcafure of fin for a feafon. There be many hundreds of fuch cafes that befall continually. I fay, thou ChouljJft vfe thy faith now,that it fhould lead thee in the right way, in all thefe difficult cafes : for this Is the vfe of faith. See now another man that hath not faith,take a falfe-hear-ted man, and fay what you will to him when any fuch exigent comes,you ftiall neucr draw him from his wealth, from his friends, from his worldly credit, becaufe he makes that his maine, his heart fecrctly trufts in that, hee thinkes, if that be gone, he is as vndone; that is his God, therefore you fnall neuer draw him from that,for he wants faith to make God hisGod.Come to another raan,let him come into fuch an exigent, and you (hall not pull him from G$d> hee is his truft, he is his hope, and if he lofeth Gods fauour,he lofeth life and all • and therefore that is the difference in all the paffages of things in their conuerfation. This then is the fecond Aisg'we fhould make of faith, to guide and dircft vs in our liues. But becaufe this is generall, it may be it will not bee enough: I will come a little to In-ftances.

Snppofe a man come to fuch a turning as thofein lokn 12.12. Many oft be chiefe Rulers beUtntdmbim^ bnttbej dttrft not covfefte bim,

lefi

Of Sfe&uail Faith.

i55>

left tbejjhoald be caft out tfthe Sy»4ga*ae. Put | the cafe, that thou be in Rich a cafe, as that | thou arc brought now to fuch a tryall: Now, if thy faith be fuch a faith as they had, that is a lignc that thou wanted faith indcedc. Take two men,thc one will be content to be caft out,he willconfefle c£r//?,come what wil of it. Another man, when it comes to fuch a compctition,that either he muft be caft out of the Synagoguc,ordcny chrtft^ he will rather leaue that then the other, he will rather part with Chri(t> he will rather forfake him,& the confeflion of him, then indure fuch trouble.

So again,come to a matter of praife of men, to a matter of credit,whe a man fees that this ,' is his condition in the place he liucs in, and coniidcrs, If I feme G o d indeede, if I goe through in my profeiTion,I lee I muft be con-temned,I muft be defbifcd,I muft be trampled vpon, I fee, I muft be hated of all men,as our Sauiour c/;/7/2 faith, (for to be hated of fome mcn,a man might beare it well enough) but to haue all mens hands againft him,to be excluded of all good company, (as they fay) fuch a thing a man fhail haue much adoe to beare, tolofeallhis worldly credit, all his friends 5 but when it comes ^ to fuch a cafe, one man is willing to beare thefe, be-caufe he trufts in G o d : / know whom I b±w^> trufted, faith Paul: Therefore he was willing tovndergoe allfhamc, to indure imprilon-1 meQtjto do any thing: another man doth not 1 truft

L.InOa

ncc»

OfEfeBuall Faith.

j.Inftance;

truft in Ged^ and therefore he will not indur e hee will leaue Religion, he will not doe the things that may breed this trouble, hee will mince the matter, he will leaue that, that he may fecure himlclfe,. and keepe his credit, that he hath amongft men.

So againe,come to matter of commodity : Let matters of profit, or aduantage in the World for a mans eftate be offered, fee the different condition now of a man that hath faith,and of a man that wants faith. See Saul, when he faw the fat Cattell, he tookc them, his faith was nothing but a notion :, If he had beleeued in GoD,he would not haue thought J that the fat. Cattell would haue madejiim more happy, but becaufe he law them, and thought they would be aduantage to him, he few them prefent, that was the thing he felt, hee beleeued not the other, therefore he did that.

And fo for Balaam ^ when the cafe comes, that eyther he muftcurfe the people, or elfe forfake the wages of vnrighteoufnerfe, furely he wil hauerefpeft to thewages ofvnrighte-oufneffe: that is, though Balaam made a faire fhew, he would doe any thing- rather then to goeagainft Gods Commandements, and yet he had an eye to the other all the while, and God faw that he fecretly looked to himfelfe. So that, it may be, thou makeft profeflion, thou makeft a faire {hew,thou wilt do much. Remember this, it may be, it is but a high

ii fly^g:

Of 8jfSnail Faith.

\6i |

flying: The Eagle, though llic flye high,yct llie hath an eye to the prey below all the while: So many men, although they doe much, yet they haue a fecret eye to the prey ; that is, they want faith, and therefore they regard theic things too much. And when the time conies, that they mud ftoope to it, the time of tryall, when a man wants faith to magnifie other things, he ouervaiueth thofe things, hauing nothing better to truft vnto. In fuch a cafe,/»^ his 3 o. pence was a great matter: Gcbect's change of raymenr, and ^A-chtfis wedge of Gold. I neede name no more examples. But take a man that hath faith, and this is no difficulty to him, hee will not only let goe that wealth which he hath inordinately gotten, as ZAchem^ but he will fuffer the fpoiling of his goods with joy, becaufe he belceucs (7^,that nee hath in heauen a more induring (ubftance. There is no Chriftian,no good man, but he would be content to gaine as well as thou h what is the reafon hee takes it not ? He belcues that by forfaking that, he ihall haue a more enduring fubftance in Heauen. There is no man would forfake any thing but for the better, and that is the reafon wee beleeue, and thou doit not. «•

And fo come to matter of fafety and dan-ger,and there you {hall fee what difference faith makes between men,how it turnes their courfe,wLcn they come to fuch an exigent. Sec it in Saul, you know, he was commanded

L not

4*InJUicc*

Of EJfeSnall faith.

Ier.4X.

kr,4V&43«

not to offer Sacrifice till Samuel came, God did put him to the tryall,The Phsltjtsms were vpon him, the day of Battell drew neere, hee (aw tlie people fhrinke away,?Wwas put to it now, whether he would truft G o d for his fafetyorno: IfSdul had bad faith now, and had thought with himfelfe, If I keepe the Commandemcnt, is not God able to helpc me, what though the peopl~ fhrinke away 5 cannot God doe as much with a few as with many?Ifhehadbeleeued 5 hee would haue done other wife: Bur he did not beleeue, and therefore you fee which way he turned.

The like we fee in /^w, Ur. 42. This was his cafe, hee was the Captaine oftofe that were !c;t bchinde in Captiuity ^ If hee had stayed in lerufalcmJ\Q had had nothing to defend him, there was ponerty and want of all things • if hee went downe into Egypt y that was a fafe Countrey,as farre as any one could fee, it lay farre from all danger of War,there was plenty of all things, and he was a ftrong iCing,ablero defend him5 There comes Com-uandement from God, that he fhould keepe himfelfe ftill in /erufaiem^ and fhould not goe d jwne into Egfft : It is a p'ace worth the reading, ler. 4& & 43. loram^ in this cafe, belee-ued not that Goa would keepe him fafe where he faw no rneancs of iafety.Therefore,in that turning, you lee what choice he made,which was his vtter vndoing • he went downe into E &y?h an< ^ there the Sword and the Famine

followed

OfEfeBua/IFaith.

»*?

iouowcd him, that God mi^ht make him i know, that it was not any outward condition J that could kecpc him fafe, and that he was a-blc to kccpc him fafe in another place, where there fceraed to be more danger,

On the other fide, take thofc that truft in <7*/,in any fuch cafe, when they are brought to any fuch difficulty,they are willing to venter to put themfclues vpon God, to goeany whither, as Luther went to frormcs> they care not for any danger before them.

But fomc will fay, it is true, if I had a Prophet (ent to me, to tell me in fuch a cafe that I fhould be fafe, I fhould truft on him.

Certainely,if thou haft not,yct if thecaufe be good, if it be a thing that God fets thee a-worke on, if thou goe by a right rule, know, that in this cafe thou haft as true a promife of fafety,that Goal will deale well with thee, as ifthouhaddefta Prophetfent immediately from GW.Therfore I fay to thee in fuch a cafe as Luther faid to Me!d*&99y which was a good reafon when lutUnftsnbegm to faint: Luther being afarre off,wrote a Letter vnto him, and tels him, faith he, iftheCaufcbenot Gods, why doc not we giue uuer ? why doe we nor fhrinkc ? why doe wee doe any thing ? And If it be Gods Caule,why doe we fhrinkepwhv go we not thorow ? He needed no more bur to k now that it was God Caiifeand after that, fee how hee expofed himfelfe from time t< time: and a^ no man was bolder then hee, fo

L 2 no

ObieSt.

Ier. i&

5.1nftancc«

has€.

rf.Inflance*

Of Efecluall Faith.

no man had more comfort. It is wich vs ii\ this cafe as it was with leremiab> ltr.i$ % God bids him goe and fpeake his Word to the people, all his words, and tels him that the people would be ready to put him te death • and fo they were,they faid he fhould die, but yet he obeyed <W,becaufe the Lord fent him; and .fee what was the iflue of it, G o d turned the matter, and faued him.Thisis farth,when a man comes in that cafe to fet his faith a-worke,that it may fet him the right way that he is to goe in, which way he is to turne.

And fo, put the cafe that God brings thee to fuch a cafc,that thou art in danger oiprifon in danger of death, in danger of the greateft croffe,of the greateft perfecution and trouble, now one man confults with flefh, the other confults with the fpirit,he fets faith awork to worke his worke for him: you fee whatS/*-fben did in fuch a cafe,and the reafon of it, AH$ 6. He was a man full of faith, and therfore he feared not what they could doe to him. See what Paul did, in fuch a cafe • you fee what danger he was expofed vnto, but he coriful-ted not with flefh and blood, but what did he ? He fet faith on worke, that it might guide him ia all the way that he went, in all the turnings of his life. .

And fo,on the other fide,for pleafure,there are two men thathaue pleafures propounded, the holieft man hath the fame nature that others hauc, they would take the fame > delight v

Of SfiBuall Faith.

ids

delight that others doe, as farrc as they are naturall.

What is the reafon then they doe notpwhy doe fiich men turne from all finfull delights, and runnc another courfe ?

It is nothing but faith that cnablcth them to doc it. By taith toofes left Phdruhs Court, and the pleafures of fm&e for a feafon, and chofe aduerfuy with the people of God : that is, isifhccfliouldfay, If you would know why t^iofts did this,it was faith that enabled him: that is, he beleeued, that it hee had en-ioyed thole pleafures of finne,hcfhould haue becne a lofer by them, hee fhould haue fared the worfe for them. Againe,he beleeued,that by hisfufferingaduerfity w.th the people of GW, he fhould game j it was onely faith that made him doe this, li thou haddeft faith, thou wou'deft forfake thy plealures, and liue a more ftrift life, as the Saints doc. So that ftill you mud kcepe that conclufion, rhat you muftfet faith aworke in all the conclusions and paflTages of your life, for that is it that guides you in the right way.

Againc, Take two men that haue both children to prouide for, they haue pofterity to care for ; the one man he reafons thus with himfelfe • If I leaue them not as good a (lock as I would, yet I (hall leaue ihcm G$is blcf-fing, which is able to make them profper 5 and though I fhou'd leaue them abundance, yet all that, without Gods b!cfTing,will not be

L 3 able

4stf'

Jinf.

7-InfUnee*

\66

Of EjffeUuall Faith.

8. Inftancc

able to doc it. Therefore fuch a man will be indifferent for matter of eftate,he will leaue a conuenfency for them, if he can, but he takes no great care, hee had rather lay vp faithful! prayers in heauen, he had rather fee them brought vp in the feare of G od, for hee trufts God, and he thinkes that his bleffing can doe it, without meanes >, and he knows that great meanes, without Gods bleffing, cannot doe it. But when another man is in this cafe, hee lookes to that which is reprefented to his eyes: and therefore he will not haue done j till he haue prouided fuch a portion for fuch i achilde, till he haue built him houfes, till| he haue made them firme on euery fide, till j he haue added houfe to houfe 5 this is out of j want of faith,he beleeues not: hence it is that thefe two runne a different courfe.

So againe, one man lookes to his bufinefTe, he will not fpend time to examine his heart, he will not fpend time in prayer from day to day; he faith, my bufinefTe will gpe at fixe andieuens, my bufinefle will not be done: when as another man,that hathchofen Maries portion, is content to lofe fomewhat, hee is content that many things fhould goe amifle, he is content to lofe fomewhat of his eltate, he is content to let his bufinefTe lye vndone, or not to be fo well done 3 becaufe he thinkes, to be bufie in good workes, in prayer, and to haue the fauour of GoD,is greater aduantage, he thinkes hee hath chofen the better part.

Now^

Of Efiectuall Faith.

itfy

Nowitisiauii that workes this difference. Whatfnouldl doe? Why ftiould I name any more Inftances ? You may name more to your iclues, as you haue f aith,fo it will guide you, it will turne you this way and that way in the turnings and paiTages of your life.

But now, becaufe I am tarre in the poynt, (and I fee the time runnes fall away) before I leaue, I would not only fhew you what faith is able to doe, but I would worke you to this a little.

You will fay then, What is it to truft in God? For that is the reafon of all the difference, you fee: Therefore,faith Paul, i Tim,

re W% Ui$ur, And fuffer rebuke^ what is the reafon ? Ifyou would know the caufe, why we lcade fuch a life, why we runne another courle then others, why wee liue a painefull life in labour from day todays but if a man had good wages, he might well doe that, we labour and fuffer, and are rebuked, and haue nothing but persecution for our paines; but, faith he, we doe it ^ecaufe we truft in the living Cod: therefore we labour, and fuffer, and are rebuked, becaufe wee truft in the liuing God. I fay, doe this, and thou fhalt be able to docyhc fame that 1/0/^jdid, thou fhalt be able rcnloe the fame that Pauldid, the fame that all the Saints haue done. If I could but perfwadc von now to truft in God^ to fet your faith aworke thus farre, There is no man that hearesme this day,that is in any other courfe i L 4 then

x Tia.4.z»*

Of Sfeciuall Faith.

then in che wayes of Religion and godlinefle, ; but he would curne his courfe: and therefore I will labour in this a little.

You will aske me then what \ii% to truft God ?

I will fhew you a little what it is, becaufe euery man is ready to fay, I truft in God, but I am not able to doe this that you fay, when I come to fuch a hard turning. Deceiue not 3w uftlnG ^ thy (eife, this is to truft in God, namely, to be vnbottomed of thy felfe,and ofeuery creature, and foto leane vpon God^ that, if hee faile thee,thou finkeft. There is many a man, that pretends he trufts in God; but hee fo trufts God, that withall hee will prouide far himfdfe: fuch a man faith, GoDsbleffingis a good addition, but to hauexhat for all, hee will not, he will be fare he will be ftrong, he will make his Mountaine ftrong about him, and he will haue the bleilings of God too: for faith in the promifes, hee makes them good notions § but for things to truft to, to reft on, it is a thing he will not be perfwaded to.Now this is not to truft in God. But thisls to truft in him, when thou doeft fo caft thy felie on him, that, if he fhould faile thee, thou wert vndonebyit.

To exemplifie it to you: There was an a-tfion that ^Uxafider the Great did, (I vfe jt,onely to exprefle what I meane by trufting in God : ) When hee was fi eke, there comes a friend that was alwaies clofe with him,that

was

Of SffeBuall Faith.

16?

was a Phylician, and he prepared him a Potion ; but bctorc the fame came to him,rhcre wasaLctterdcliuercdtohim, to fignifie to him,that that very Potion was poyfon: when his friend came with his Potion in his hand, he takes the Letter that was fent to gine him notice of the Treafon, and drinkes off the Cup with one hand, and reaches the Letter with the other, fo he drankc off the Cup before he fhewed the Letter. Here ^sJUxandcr V Lifted him \ if he had failed him, he had loft his life • he did not firft fhew the Letter, and then heare his excute tor himfelfe, but hee fhewed that he truftcd him. In fuch a cafe,if thou be able to truft God, if thou canft put thy felfe vpon him,ii he faile the,thou art vn-doac; in fuch a cate . this is to truft in Ggd.

To vfe another exprcflion, that you may know what it is.

There was a King of this Land, that fent hisfcruant,aGenerallofhis Army, tofpare a Citie: he had command vnder the Broa< { Seale, from the Councell, and from the Kings owne hand, to doe it: and todiiobey this Warrant was death: But withal!, the King fent him a fecret meflagc that he fhould deftroy the Citie,and to truMKtn to faue his life. The party did fo: The Bread-Scale and Commiffton was tofpare the City, to for-beare it, The fecret charge was to deftroy it: This he did 5 and Crofted the King for his life 5 if hee had fay led hftn,he had been deftroyed. 1 Thefe-

Of Efetfuall Faith.

Quefi.

iCor.i.l«. opened*

Zcph.3,11.

Theieiimilitudcsfhcwwhacit is to truft in God : If thou be brought to fuch an exigent, if thou wiit truft God in fuch a cafe, as wher-in if he faile thee,thou art vndone 5 This is to truft God, not to feeke his bleffing fo as to make that an addition, but to put all vpon him. Therefore, that you may know that this is to truft in. G o d, know, that except thou doe it thus, God is not ready to anfwer thee. Therfore commonly^ he puts not forth his ftrength to deiiuer men,or to beftow vpon them any great bleffing, but when hee hath brought men to fuch an exigent. And be-caufe men will not truft in him commonly, while other props are taken away, (For wee fhould truft in God in the middeft of profpe-rity and happinefle,but becaule men will not doe it till then,) hee ftrips them of all, that they may doe it ^ hebringsaman to fuch a cafe, that he {hall haue nothing eife to truft vnto.

What is the reafon that ?4^/faith, 2 Cor.u 10. Wereceiuedthe[entente ofdeath, thatwet^> might learne not t$ truft in ourfelues $ but in God that raifeth the dead?

God meant to deiiuer him, when he faith hereceiuedjdtfthefentencc of death • that is, there was no helpe in the World, that he could fee,in himfelfe,or in any other creature-Now he was brought to truft in him,and then God anfwered him in his truft: fo you fhall finde, Zeph. 3.12. / m& leaneamong jet* men

that

OfSfeBuall Faith.

»7 !

that are humble andpoore people % and they /huff truft in the Name of the Lord,

Why did not thefe truft in the Lord while Qucfi. they were rich ?

Our nature is fo backward, and foexcec- A»jw. ding deceitfull, that wee cannot till other helpes are gone. / mtileaue among yo* a fort of poore people ^and they (hulltruftin my Namc^>. (As if he fliould fay)VYhen men are brought to that, that all other things are taken awiy, and till then they will not truft in him. Jn-dcedc, till then it is not trufting. And therefore in i Jim. i. 5. She that it a Wtddow is left x Tim.i. j, alone, and trufts in God. Till fhe be left alone, till the other props be taken away, a man \ cannot truft in God. Hence ic is, that com- | monly when men are brouyu to the lowed, they are ncreft to GoD,they haue bed acccflc vnto him ; becaufe when they are brought to fuch an exigent, thenamanwil! pray beftj and when he prayes beft, then hee fpcakes beft,theniaithis fet on worker J i r workes beft when it is alone, when it is ltripped of all other helpes. And therefore you liall finde intheBookeof G op, when men were lowcft,theyhadneercft#k:cciTetoGoD. 4/a> »Chr©.i4.n« when he was comeagainftwirh many thousands, he rrnfted vpon God, though he went againft them wi h ha!fe the number, and Cod dehuered him, becaufe be prayed and (ought to God, and faw that he was not able to doe any thing, he truftcd in God. Ano;hcr :imc,

v/ben

»7*

Of ejfeBuall Faith.

when A fa had forgotten God, when he was ftrong, when he thought himielfemore able, when hee was todeate with onethathada weaker Armie a great deale, the King of ///*-el> hee was ouerthrowne, and fhut vp that he could not ftirre, becaufe hee fent to the King of Aram for helpe. It is Gods manner to defer fending ot helpe till a man be brought to the Mount, as hee did with ^Abraham • hee might haue done it before ^ but, yon .know how he did with K^ibraham^ he brought him to the laft caft. And Damd, he was brought to the very point of perifhing by the hands of Saul, before he deliuered him. And fo he did with Jacob, Efau comes againft him with foure hundred men, (with a fullrefolution to deftroyhim) hefore hee would deliuer him. It is Gods manner to doe thus. And fo hee did with leb, and other feruants of his • his fafliion is to doe fo, to bring men vnto the very brow of the hill, till their feet be ready to flip, when they are euen going, and then hee delights to appeare and deliuer them. Therefore, infuch cafes, truft God, put all vpon God • that is, when God, in any turning of thy life, brings thee to fuch an exi-gent,tbat thou feeft all at the point to be loft, that thou art at the point to be vtterly vn-done, learne to truft in God in good earneft, and that fhall guide thee, and turne thee the right way, when thy ftefh is ready to goe another way.

What

Of SffeBuall Faith.

m

What was the reafon that Chris T,when Q«ft. he was on earth, would doe nothing except i they bcleeued in him >

When thou haft any thing to doe, if thou f ^*fi beleeue in 6W, that will make him ready to hdpc thee, becaufc then it is an acknowledging, and an attributing to his power. If hee fhould doe-it in another cafe, he fhould lofe his labour, hec fhould lofe his glory, men ^would not be built vp in him by that which he did. Therefore, make vfe of faith, fet faith on worke, as I faid. I fhould come to this now, to mouc you to truft in God in all cafes. If I could perfwade this, men would turne the courfes of their lines, and would truft in him: for know, if thou truft in God, he neuer failes any that truft in him, as Dauid faith, in Pfal. $7. Inmerfdw the ri%f/H0m for fdken^&c. As it he fhould fay, Aske all his feruants, aske all men that eucr haue knowne him, all the men that hanc liued with him, that haue finifhed their courfe with htm-aske a feruant of God, when he comes to dye,how God hath dealt with him, whether hee hath faylcd him all his life •, I am pcrfwaded that there is not a feruant of God, but will fay that he neuer failed him 5 and, ifhewere to leaue an exhortation behindc him. he would exhort others, from experience of hn truft} Itcannotbe that God fhould faile thec, H thou reft vpon him. Thirikeft thou that God can faile thee,whcn he faith himfcifc fo often, 1 he

OfEfeBuall Faith.

0hie8.

^*f*\

2 Kings f,

he will neuer faile thee, nor thole that truft in him? Will a man faile one that trufts in him ? Wee vfe to fay, Oh 1 will not faiie him, for hee trufts in mee ; and docfl thou thinke that God wilt faile thee in Rich a cafe ? If G O D fhouid faile men in fuch cafes , there is no man that would lecke him. But, that men fhouid bee encouraged to ferue him, hee hath promifed, not one-ly, not to faile thee, but hee is abundant in truth, hee will bee better then his word, hee doth what hee (ayeth, and more too : If thou wouldeft trufl: vpon him in fuch a cafe, thou ftiouldft finde that he will anfwer thee.

But thou wilt fay, I fee not how he will doe it, the cafe is luch a hard and difficult cafe.

Thou muft know that there are ftrange paflages in G O D S prouidence, he is able to bring things to paffe, though thou know not how it fhouid be. See his prouidence 2 Kings 5. The Woman thcre,the Sb^amne^ fhee beleeued the word that the Prophet had faid , that there fhouid bee feaucn yeeres Famine, fhee left her Land and Countrey, this was an a£t of Faith , that made her doe this; See how this Woman beleeued now: fhe followed the dirc&ion of the Prophet, (he did that which GOD appointed her to doe: fee how GOD brought it to pafTe, that the feruant oi Eli~

OfSffettuall Faith.

■7*

Jhd, Gtheu^ Ihould be there with the King, and that hec lhould be telling the King of lfracl of the great aft of Eltjkd, That there fhouidbe luch a concurrence of all things, that thee fhould come iuft at that time, and rio other, when the man of G O D was there, yea, when hce was telling of that very ftory, that then (lie lhould come in, and lb fhegot her Land- or elicit is likely that the Woman, bauing liued away fo many yceies, it is likely fhec had had a hard fuitc of it; but Geds prouidence brought thele things together.

So againe, looke on CMtrdecti: It is a ftrangc cafe: It was concluded, that hce and all the Iewes fhould bee flaine • The Decree was gone our, there was nothing in the World, for ought hee (aw, that could hinder it j the very night before He/lc was to come to the King to make her requeft^ if it had beene but a night longer, perhaps it had failed: but that there might be a concurrence of all this, it is laid in fftjttr 6 . The Hcftcr *. King bee could totjUtfcthat n't^t^ and when hce could not fleepe, he might haue called for another Booke then the Booke of the Chronicles-, and when hee had the Booke brought, he might hane falne vpon another place, and not vpon that where tjtt$rdtt*t$ a&was recorded, but that there fhould bee aconcurrenceofallthisin that very time. Is I not G O D the fame GOD? why ihou d

not;

rj6

Ohi<tt t

OJSffeBuall Faith.

not wee bee ready to truft in him (till } Doe wee not fee the fame daily } If his Workes were recorded and obferued in our remembrance, certainely we fhould truft m God. But, you will obje#, The Lord doth

euery

thing

by meanes, hee doth not worke Wonders, hee workes not Miracles now a dayes: And, when I fee no meanes, I hope you will not hauc mee to expeft Miracles at Xj o d s hands, to tempt him.

You muft remember i^dhaz, hiscafe,when GOD came to ^bdc y and told him by the Prophet Efay •, lfai. chap. 7. That Aram and Remaliah's (entity tbo(e tvee [meking Fire-brdnds, \UuldnM hute their wils y fhould bee difappointed, that he would fight for him againft them; Saith the Prophet to him, i^4ske a figne of the Lord in the Heaven abetter, $r in the Detfe below. No, faith hee, i^Ahtz, witlnot tern ft God. What is the meaning of that ? That is, I will prouide for my felfe, I wjlUot truft to his Word, I will lookc vnto fiiy felfe, I will prouide an Armie, I will not tempt GOD; That is, I will not goe about it without meanes, I will looke a-bout mee. And for fuch a figne as refting on that promife, If I fhould doe this, I fhould tempt God.

See heere is a faire excufe: Take heedc of fuch excufes, fay not, Ifhailtempt God.

And know, that though there be not Mira clcs, yet God lie workes wonders now a dayes, as well as then, his hand isnotfhort-ned^now he is the fame G O D,he is as pow. crfull as hee was. It is true now as it was in DauiJs time , that wonderfuil are thy workes. And Christ now in the time of rhe Gofpell, his Name is wonderfuil. In if dim p. The geuemmtnt U vpon hu (hettl-dtrs, *nd his Ntme fatt bee edited wonder, full ; that is, in the gouernment of his Church hee doth wonderfuil things; that is, when a thing fecmes to bee neuer fo ftrong and well built, when the ftrength of the Enemy feemes to be neuer ib great and inuincible, hee is wonderfuil to difappoint them*

Againe, when the ftrength of the Church feemes to be little, he can make that effe&u-all to doe great mattcrs^t fha.ll doe wonders: and therefore I fay, God is able to doe won-dcrlull things now.

Now thofe very things which feeme wonders to men, arc not Miracles, though they may be great workes.

That Wonder that Elifha faid, that the next day things fhould bee fochcape, you fee, that was reckoned fo great a master, yet it was done after an ordinary manner : There wasbutafalfefearefcattcrcdin the Armie, and it was done. Therefore, he that workes wondersj,he can doe the fame now.

M That

%*

Of-Ej/feBuall Faith.

Confining of 3. parts. X.

That deliuerance which the Iewes had, it was a thing that may be done now.

So thole wonders, thofe great a<fts which Geddid when men trufted in him, they are things which hedorh daily now.

Therefore to aufwer pun&ually, becanfe men doe deceiue thcmfelues in that,when we exhort them totruft in God, they fay ftill, wemuftvie themeanes, I will giue a threefold anfwer to it.

It is true that God vfeth meanes, but they are meanes of his owne prouiding, and not the meanes, many times, that thou pitched vpon. For thus farre it is true, God doth it not but by meanes y that is, he doth things by fecond caufes, hee doth them not J by an immediate hand of his owne, though hee be able to doe it: But now what thofe \ caufes are, thou knoweft not. Therefore this fet downe, that GOD doth it by meanes of his owne, and not by thofe meanes thou feed. It may bee thou pitched vpon fome particular meanes, and thinkeft, fure-ly it mnft be done by this: and becaufe thou feed no other, thou thinkeft, if that fayle 3 all xs fpoiled: But it is not fo • GOD will not doe it by thefe, but GOD is fo farre from doing it, that his vfuallcourie is, when men haue pitched vpon particular meanes,

I and thinke; furely the bufinefle mgd bee brought to pafle by this, or elfe all will faile- GOD many times vfeth not that, but

Of Effectual! Faith.

17?

but a meanes which thou ncucr thuughteft of.

Infuchacafe, it fares with vs as it did with Naamaft the ^iftrttn y when he comes to the Prophet of GOD, hee thought before-hand, that the Prophet would haue fpo-ken fomc words, and haue healed him 3 but he bids him goe and wafli,which was a thing that hee neuer thought of: So thou many times thinkeft of thefe meanes, thou pre-conceineft things in thine owne heart, thou thinkeft thou art right, thou thinkeft it muft necdes be done this way, thou feeft no other meanes; but, it may be, God will not doe it this way, but he will doe it a way that thou thinkeft not of.

So lofepb, when hee was in fauour with; PbaroAb his Steward, one would thinke, that this fhould haue beene the meanes of lo fephs aduancement, and of bringing to pafle thatpromife- but this was not the meanes that God vfed.

Againe, when that Pbaroah his chiefe Butler was deliuered, one would thinke that that fhould haue beene the meanes to haue wrought his exaltation- but yet thefe were not, there fell a meanes that lofepb thought not on 3 and fo Go d doth daily.

Many times, the thing that we mod truft

vnto, and put mod confidence in, doth faile

anddeceiue vs, God dallieth in pieces fiich

meanes, and vfeth other meanes to helpe,

M 2 that

. * ■

Of Sjffeciuall Faith.

that neuer came into our hearts, to thinke ofo Doe we not fee it oftentimes ?

Againe,, that meanes which wee thinke' will not doe, oftentimes doth it. Therefore fay not,1 truft in God, that he will doe it by meanes 3 for God delighteth to doe it by meanes..

Men are ready to fay, Oh, if had fuch a Phyfician,. or if I had ftich ayre, or fuch meanes, I fhould doe well enough: How doeft thouknow that ? It may be, God will not vfe that..

So, thofe that are in diftfeflc • Oh if I had fuch a man to comfort me! Why thou know-eft not whether that be the meanes that God will vfe, or no. Therefore fay not, becaufe I fee not meanes, therefore I will not truft in God. Ifay, God will doe it by meanes, but he vfeth meanes of his owne prouiding, and not of thy feeking. This is the firft anlwer to it.

The fecond anfwer: If thou fay, that God doth it by meanes • yet remember, that it is his blefling or his curfe, which makes thofe meanes on which thou ait fixed effeftuall or ineffe&uall. The greateft nieanes,the faireft, the moftfpecious,andmoft probable to bring things to pafle. remember, that if G o d doe but fay to that meanes, profper not, (for that is the curfe, when hee bids a thing wither) thou fhalt not doe it.

Againe, If it be weaker, if God fay to fuch

a thing,

Of Stfcttuall Faith. j 18

a thing, goc and doc this bufmciTe, it (hall be able to bring is to paflc; this is his blc/fing and his curie-you lhould lcarne to hauc chefe words, not oncly in your mouthes, but to know the meaning of them • and not onely fo, but to come to the practice 5 toftywith yourlebes, when things are faire and probable. Except GOD bid this doe it, it fhallnotbcefle&uailj ifhecurfeit, it (hall wither.

Thirdly, remember this, That his'blefllng is difpenfed, not according to thy meanes, but according to the vprightnefle of thy heart, accr>rding to thy workes. One would thinke, when h^ hath riches, then he fhould bring it to pafu;: but,faith the Prophet, PfsU 62. Ricba bdovg to the Lord\ they come neither from the North nor from the South : And, when riches tncrttfe, fit oot jour kesrt vpon them : Saith he, it is not riches that makes men happy 5 for that Objection will come in.

If I had riches, I fhould be able to doe this or that, they are the meanes to make a man happy, though happineiTe confifts not in them ?

No, (faith he) when riches increafe,fetnot your hearts vpon them. (As if he fhould fay) If wealth would doe you good, I would giue you leaue to fet your hearts vpon it: but it is not in wealth or riches to make a man poore or rich, but that comes of the Lord, But now Jcomes in the Objeftion. ^ M3 Yea,

Obica 4

Anfn

'

i8x

Obic&.

Pfal.31,

Of Effe&uali Faith.

Yea, but God dothi: by meanes, the Lord doth it by riches.

No, GOD rewards men according to their worfos, r,ol according to their wealth. So that, when thou truftcft to the meanes, know that God blefleth thee according to thy workes, not according to the outward condition thou art in. Thuswefhould learne to doe, when we fay God doth things by meanes, when a man fees the faireft meanes, yet, if thou find that thou haft not prayed, thou haft not fought to God, thou haft no fecret affurance of his bleffing, thinke not that fuch a bufmeffe will be done.

Againe, when the meanes are Iow,meane, and weake, yet, if thou haue fought him ear-neftly, if thou haft had a fecret affurance of him, that he will be with thee, let not thy heart be difcouraged ? doe in this cafe,as Da-uid did, Pfil. 3 1. (faith he) I heard the fpea-king againft of great men, they fate and con-fpired againft me,but I trufted in thee,I faid, my times are in thy hands. (Marke:) When j Daaidfaw thegreateft meanes vfed againft 1 him as might be, They were great men fet againft him, and many of them, they ioyned together, they tooke councell againft him,he was not difcouraged, but faith, my times are in thy hands. If my times were in their hands, they might make me miferable,! had reafon to bee difcouraged at that 5 but my times are in thy hands: See if thou canft fay

this

OfEfffchMFaith.

18;

this on both tides. When great men icync for thy wealth, fay not now, I fhall bee made a great man in the World ^ but fay, My time is in Gods hand, it is not in their power to doe it. Againe, when great men feeke and confult againft thee, fay not now, I fhall be mi-ferable,but confider thy times are in Gods hands, it is not in their hands to doe it.

FI&CIS.

M4

Of Sffettuall Faith. [ 185

m

OF

EFFECTVALL

FAITH.

Tbejtxth Sermon.

I. Thhss. I. 3. RemtmbYingyour efftiiunilFaith, &c*

Ee haue already anfwe-red oneObjcsaion 3 rhat GWworkcs by meanes; we fhewed after what manner: Wcll 3 if this be ib, (before we leaue the point) take heede you deceiue not your fellies ^ you commonly fay, God v/orkes things by meanes: The faying is true, if thy heart be not faife

for it is true 3 hce workes thi

\%6

Of Ejfettmll Faith.

Ier, i®.

things by mcanes • but if fuch meanes come in competition, (as God hath not appointed, that which is vnlawfnli for thee to doe) if it come in competition with that which God hath fet apart, infuch a cafe thou muft let fuel! mcanes goe, elfe thou mayeft vie that mcanes, but it is the meanes alone,thou fhalt haue no encouragement in the vfe of them. If thou haft meanes, encourage not thy felfe fo much becatife of them, but becanfe thou haft God for thy friend ^ Let not the rich man reioyce in hk riches^ nor tbeftrong man glory in hi* flrength y or the wife man ioy in his wife-dome, lev. io. but let him ^4/glorieth and re-ioyceth^ reioyce in the Lord. If they could doe a man good, we mightreioycein them: The Lord requires nothing but that which is rea-fonable; I dare be bold to declare k, that if the confidence in the ftrength of a man were able to doe him good, he might reioyce in it. Therefore we fee in that place, hee faith, it comes ofthe Lord 9 As if he fhould fay, We fee by experience, when God will vfe them as instruments, it is otherwife, then they doe that which of themfelues they cannot •, they doe it no farther then God blefTeth them, for elfe they hurt, and doe no good to a man. Take heede therefore thy heart bee not falfe, and deceiue not thy felfe, that thou mingle by-refpe&s in the bufineflej but vfe the meanes, and depend and truft in God for the bringing it to pafle y which thou fhalt

know

Of'SffeSuallFaith.

187

x Tim. 1.6.

i.Obicft.

know by this, if thou draw necrc to God ; for that is a tryail, ler. ij. Curfcdis be that makctb flejh bis armt: This dravves the heart from God; you fhallfiudc that noted in 1 Tim. 1.6. The Widdow that trujls in Godfrayetb day And night. Therefore when thou hail: the beft meanes, if thou be not flacke in prayer, it argues thy truft in God j when thou goeft to God, and ftriueft with him by prayer, and feekeft not to the creature, to fay thy wealth, or riches, or the like, fliall helpe thee. So much fortheanfwerto the firft Objection.

Another thing that we are ready to object, is, But what iftuch a thing fliould come to parte? what if the euill that I feare fhould fallvponme? whatifrhebufinefTe I^goe a-bout proceed not, which is of that moment, I am vndone, if it be not done ?

Herein the heart of a man mud be quiet.

Firft, It may be thou art too hafty in this kinde •, many times thou thinkeft in fuch cafes, that thou art without helpe and without hope, when it is not fo: Know therfore, that a man may be vndcr water and rife againe,he may finkc twice or thrice before he be drowned j thou qaayeft rccciucmmyfoiles, many blowes 3 QOt lofethc victory. The belt

Saints haue becne vnder the cloud for a great whiic. but they were not deftroyed, they pc-tot: So was Ufefa fo was Dmid, fo were all. The;, he cafe that thou

fall into the particular ill,that the euill which

thou

<s4nf.

Of SffeBuall Faith.

. thou feareft,fall vpon thee, cut! not away thy confidence, God may helpe thee, hee may 1 comebetweene the cup and the lip, as often it is feene. It is his viuaii manner to appeare in the Mount, and not before. It was a Pro-uerbe in //fa?/, The Lord will be feene in the Mount • not fo much becaufe it was a common fpeech, but becaufe it was commonly done, it was a thing that God vfed to doe. Therfore be not difcouraged too foone, God may helpe thee, as low as thou art. Suppofe this doe come to pafTe, as a mans heart will neuer be at reft, till he fuppofe tint which he would not be content fhould be lb : and hence comes difquiet in a mans heart, if it do come, he hath not refolution to beare the perplexity. Therefore in fuch a cafe, if thou fuppofe it will be fo, doe as ilefhr did; refolue, If I perifh, I perifh. The meaning is. If I perifh, I fhall not perifh: when fhe faich,If I perifh, I perifh, fhe meanes not fuch a matter as-we fay in our common fpeech • but, if it will come to pafle, let it come to pafTe: fo Hcfier^ If I perifh, I perifh: She knew it wasagood worke that fhe went about,and fhe knew fhe fhould haue a reward for it. It is not fuch a thing to lofe the life, as men thinke it is: If wee looke vpon it with the eye of faith, it is no fuch matter. And fo the three Children, they care not what fhould become of them 3 They knew nor whether GOD would deli-uerthem, ornoj but if hec would not, they

refoiued

* J * »HM »» J Wi

" * n i n —1 1

OfSffettuallFaitb. f i8p

reiblucd to bcarc it, andfofhould wee doc.

But, you will fay, a man is not able to doc Oiittt. this. |

If thou diddeft know the reafon, it would virf. mouethec. Therefore labour to worke thy heart to conlidcr, that all thefe word tilings that befall thee, may be good enough; and if thou haue not learned before, learne now: Marke what /W faith, We are atth&ed 3 but not oucrcome • pcriecutcd, but not forfaken-caddownc, bncweperilhnot; cuer dying, but yet behold we line • lorry, and yet we re-ioyce. That is, there is fomewhat that fudaincs vs in the word dangers, fomewhat that keepes vs from linking : And Pa»l> he is as good as his word 5 what he faith there, we fee by his cai riage • we fee in what a manner he went thorow all, all was nothing, pcrfecu-tion was nothing, but what he did in inch a cafe, he had God flood actually by him, and faid, Fearcnot, P40/, I haue much people there, when he fent him into MdceJonu.

But thou fayed, thou hail: nothing to beare obictt.

u\

Confi Jer, whatfoeuer thy cafe bee, If the -Anf. thing doe fo Mil our, thou fnouldcfl be ready to lay, this is not (o ddperatc,but it may txte helped • it is not fo heauy, but it may bee borne 5 it is not fo milcraole a cafe, but it may be happy • and Uiciy, it is not io bad,but it may be good for me.

Fird, There is no cafe (o defperate, but it 1 iiv

Of Efettuall Faith.

% Cor. 11.

I may be helped: Put rhc cafe thy name,which is ib tender a thing, which is like vnco glaiTe, which it it be broke, cannot be made vp a-gaine-, Suppofeitbe broken a;l in pieces in the World, God fhal! make it vp. lofefb^ his name could not be made vp againe, and he cleared as innocent oi all • but G o d cleared him. Damd now by his great iinncs 3 hee brake his good name., fo that now it was not an eafie thing to heale Dauids name; yet God did it abundantly, and he dyed full of riches and honour: It was forgotten as a thing that had neuer beene • when he had gotten credit with God , he got credit with men.

And i© for pouerty: It is not eafie for a man to be rich, riches haue wings. It is true, riches haue wings to flye to a man, if God bid them come,as well as they haue wings to flye from a man, if God bid them Ieaue him.

Againe, what if fuch a man be thine ene-mie > There is no man that is fuch an enemy but God can(oone make him a friend, as we fee in lacob and EJaa . Let the cafe be what it will: you know lobs cafe, there was all extremity of mifery vpon him, that, if a man fhould looke vpon him, hee would thinke it impoffible to helpe hiin, yet you fee what God did.

Againe, I fay, it is not fo heauy but it may be borne: we fee how Paul bore all his afflictions, (we fee it in other inftances, which before we reckoned vp:) in 2 Cor. 11. See

how

Of SfeBuall Faith.

ipi

how he was ftoncd, how hec was Icourged, and imprifoned, the troubles char lice had within him: the care of all the Churches was vpon him, and wlio was afHi&ed, an i he did not burnc > It was to him as a fire to a man, it (corched him ■, and yet you ilia II fee, that he bore them in fuch a manner, that if a man were to chufe Pauls comforts with his affli&ions, he iliould make a good choice to take the one with the other. Z'W,in the prc-fence of Afc/-*?, is not daunted, who was a wicked Tyrant. So Damd^ hee was m a mifera-blc cafe at ZtgUg^ he had loft his Wiues,and all that he had, he had no helpe, but a few (£00.) men, and yet they would haue ftoned him too: this was nothing to him, when God had fctled his fpirit with comfort, he comforted himfelfe in the L o r d. So in any cafe, if(Wkecpe a whole fpirit in thee, it is no matter.

TakeaP^fter that is fharpe, if you lay it Smile* to a fore place, it will fmart and grieue it,, but lay it to the whole flefh, it is nothing: So it is with affli&ions, when thy ibule is whole, it is like a whole fhoulder - lay ahea-uieburthen vpon a whole fhoulder, and it goes away with it well enough: But if the lbule and fpirit be broken 5 it is not fit to beare a crofle. -If God enable a man, it is another thins: then/difcaie is nothing 4 imprifon-

•t>3

ment is nothing, and diigrace is nothing; when God enables a man to beare it, it is nothing :

lpl

F.oai.8.

OfSffettuall Faith.

**

] thing: therefore it is not fo heauy but it may be borne.

Againe,it is not fo miferable, but thou mayeft be happy in it. Why > The reafon is in Rom. s. Bccaufe 3 whatfoeuer it be, it fhall not ieparate vs from the loue of God in Christ: neither principalities, nor powers , nor things prefent, nor things to come, neither men, nor deuils: In fucha cafe, the Deuill, with all his forces fet againft thee, fhattnot be able to make theemiierable,thou art a happy man notwithftanding, hec fhall not be able to hurt thee, God loucs thee ftill, andloues thee tenderly, thou art deare to him at all times. Therefore whatfoeuer it is, it fhall not feparate thee from the loue of God in Chrift: and when he could name no more, he names in generally faith he,neither men, nor Deuils, nor any thing fhall doe it.

Againe, it is not fo bad, (I fay) but it may be beft for thee, it may doe thee good: for our nature is fo rebellious, and fo fet vpon things of this world, that except God {\\ou\d takethiscourfe,toworkeawearinefle in the World, tomortificourlufts, ifGoDfliouId not take fuch courfes, our nature would bee ready to rebell: therefore God dealeth fo with men. Sometimes he afflicts thee with ficknefle, fharpe ficknefle, which is irkfome to thee • but know, that if that difeafe were taken from thee, thou knoweft not what thy heart would doe. Some men bee afflicted j

with

Of Eff&mll Faith.

with enmity ot others; thou knoweft not, if thou wert friends with all men, how thoa (fhouldert be. Thou art afflicted in the world, [in thy wife, in thy children, in thy neighbours, in thy name, in thy cftate, and though thouthinke with thy felfe, If I were free from this, I fhould be happy, I fhould bee humble,I fhould ferue God the better •, I fay vnto thee,thou knoweft not what thou flioul-deft be: A mans minde doth not know what it would be in another cftate, onely he knows theprefent. If thou haddeft fuch and fuch circumftanccs, if thou haddeft wealth^fthou haddeft fuch erodes remoued, if all things fhould goe well with thee, Oh then thou woukk ft be happy: but thou knoweft not what thou fhouldeft be. You know what the Prophet faid to [fazatl: (faith he) Doefi thou know whatthen fhult be when thou Art King of K^inm ? Thou knoweft how thou art affected now, but thou knoweft not how thou fhalt be then,when thou art a King, then thou wilt be anfwcrable to thy ftate and condition. So much for the (econd Objection.

Thirdly, it will be objected- It is true, if God didhearemy prayers,or if hedidvfual-lyheare the Prayers that the Saints make, that it were no more but feeke and haue, we would truft in God in difficult cafes: But I finde by experience, that I pray, and he doth Inot anfwer me : and it is not my experience pncly,but it is the experience of others like

N

wiie:

■9?

l.Obiett.

Concerning Gods hearing our prayers.

m

Of SffeUuall Faith.

J*n{-

WkyCad heares not fosnctimes.

Ohieft.

Whcnweaskc amifle. ;

wife • they pray, and God doth not heare their prayers 3 what fhould fuftaine me ther-fore now ?

Tothislanfwer^ It is certaine that G od alwayes heares thy prayers, there is no doubt to be made of that; he is a God hearing prayers., and hath made a promife, that when they come, hee will heare them: Be afTured therefore that he heares. But now toanfwer thee, i

Firft, there are many cafes wherein God heares not: as firft, it may bee thou askeft amide.

But thou wilt fay, My heart is right • and therefore I hope I aske notamifle.

Yes,though thy heart be right,thou maieft aske atnifle, out of miftakc, out of want of iudgemcnt y thou muft not thinke with thy felfe, becaufe thy aflfe&ion is ftrong to fuch a thing, therefore it is lawfull for thee, and meere for thee to haue it. There are many things which a little childe asketh, which are not meete for him • a wife Father will not fecond his child in all that he affefts and de-fires : thou muft thinke that God will not doe it in thcfe cafes. And therefore learne in fuch a cafe when thou comeft to God for outward things, or for the meafure of grace, or tor the preient vfe of grace (as you fhal! heare hereafter) it may be hee anivvers thee not \ yet thou muft acknowledge G o d to bee onely wife. If we could remember that in 1 Tim. \ .

Of Sffettuall Faith.

J 95

jg. To the Kingotelj wife^ be glory and immor. talitj : we thinkc our felues wife too, wee thinke that we hane fome part of wifdome; but if we did beleeue that he were only wile, that is, if thou diddeft beleeue that none were wife but he, thouwouldeft be content torcfigne thy felfe vnto him,let him doe with thee what he will, although thou fee no rca-fon, yet thou wouldeft be content. Therefore when thou commeft to aske at Gods hands, thou Ihouldeft be ready to fay thus • Lord, I fee no reafon why this fhould not be good, and yet I may be deceiued, I may be mifta-ken; Therefore I will not aske it abfolutely j It may be the want of it is better for me then the enioying of it • it may be, to be crolTed in it, is better for me then to haue fuccefle in it : thou art onely wife, I am not able to iudge : and therefore when wee come to aske any thing of G o d, thus wee fhould doe. P*u\ when he comes to aske the mortification of his flefhly lulls, 2 Cor. iz. one would thinke he might haue asked that abfolutely, we cannot fee how God fhould not heare that prayer, and yet in that cafe P*»l was miftaken, God faw it was bed to fufter that Iuft to continue vpon him, and to contend with him-thou ilialt not be free from this ftrong temptation ; for, faith he, by this I will humble thee, thou fhalt hauea better grace then thou I fhouldeft haue if that luft were taken away: I when/W law that the continuance of that • N 2 vpon

Of Ejfefluall Faitbi

When we are nor fitted for mercies.

vponhim, it humbled him more, that itj brought more glory to G^,that it (hewed Gods \ power in his wcaknefTe, he was content, hee; faw that he was deceiued before: I fay,in fuch j a cafe a nun may be deceiued, much more in outward things. You know, the Difciples, when they came to aske fire to come downe fromHeauen, they thought it was a zealous requeft:* but Christ tcls them that they were deceiued; they knew not from what Spirit that requeft did come; If it had come from GODS Spirit, hee would haue heard it, but they were deceiued: S o if thou woul-deft haue God heare thy prayer, know whether they come from Gods Spirit, whether thy prayers be the voyce of thine owne fpirit, or of GodsSpivk j if it be the voyce of G O D S Spirit, heheares it alwaics, becaufe it askes according to his will • our fpirits may aske that which is good, but not that which is fit at this time.

Secondly, he will heare thee, but it may be, thou art not yet fit for the mercie, not becaufe he doth not heare thy prayer,and tender thee in that cafe thou art in, but thou an not yet fit, herein God deales with vs as the Phy-fician deales with his Patient j The Patient earneftly defires fuch and fuch things j The Phyfician wants not will to giue them him,but he refolues to giue them as foone as he is fit : and therefore he makes him ftay till hee haue purged him, and made him fit for it, till hee

be

Of effetluall Faith.

l 97

be fit forfuch aCordia!!, for fuch a Medicine, thatit may nothurc him: it maybe God ftaies thee. So thcmcnof#W4m/>, they were fitted when they had faftcd and prayed three times 5 when they had faftcd once and twice, they aducntured, and prcnailed not till the third time. So God defers long: What if thou faft and pray, and God doe not heare thee, yet conclude not with thy fclfe, thatthon art not yet fit. There is fomewhat more that muft be done. Daaid, a man would thinke that he had beene fitted for the Kingdome before that time, but God deferred it vntill Dauid was humbled enough, till he was broken enough, till God had prouided a Kingdome,as he pro-mifed.

And fohedid with Jofeph, and fo with the people of lfr&tt^ they were kept long in bondage, they were long prefTtd,before they were fittobcdeliuered: God tendred his people then, hce had no delight in their afflictions. And fo we may fee in the whole Booke of the l*dgts^ how God differed his people to be afflicted, to fit them for deliuerance. So thinke with thy fetfe,thou art not fitted yet^ & if thou wouldft go by a rule, fee the rule, i Vet. 5. tf. Humble your (dues vndcr his mighty hand that he maycxattyoa in dneume. (Marke,whenfoeuer God laves any affli&ion vpon any man,his end is to humble him. And if the worke be done,

Ihe will performe that which he hath prom ifed, alToone as thou art humbled,he will exalt thee: N 3 therefore

Of Efe&uall Faith.

Prou.i».4.

therefore that word is added^he will exalt you in due time, not when thou thinkeft hee will before-hand, for God is wife, and will doe it in due time, if he fhould defer it beyond the j time when thou art fitted, he fhould not doe ' it in due time, but beyond the time.

Againe, ifhefliould fend deliuerance before thou art fit, it were not in due time, it would come too foone: But afliirethy felfe, when thy heart is humbled and weakned from the world, when thy lufts are mortified, and when thou art made fpirituall and heauenly- \ mindedby liich affii&ions, be fure, God will not deferre one iot, he will come in the exad-nefle of time, that as it is faid, in the fulneflc of time his Sonne came, fo it is in the fulnefle of time before he will fane thee, in the fitteft time. Therefore I would fay to thee, whofo-euer thou art, that fueft to God for pleafure, for honour, it may be, to be relieuedinthy ftate, for health, for life,or for comfort y I fay, God hath made a promife, and it is impofli-ble that he fhould faile in the performance of of it, as Salomon faith, Proa. 22.4. Riches, and honour 9 and lifejhall he glue •, but **to whom ? to him thai'is humblt^and that ftar tth the Lord. You muft put in both the conditions. Many men feare the Lord, which are not humbled-and fome men are humbled, but they haue fome fecret way of wickedneffe, wherein they are induldent to themfelues- but they muft goe both together. Let a man be holy, that

he

OfEffeBuall Faith.

199

he may haue no way of wickedneire in him-i felfe, andlcthim be humbled, or elfe God may beftow wealth on thee, but if thy heart be not holy, thou wilt forget God in it. And if he giue thee heakh,if thy heart be not humbled, thou wilt be ready to vie it intemperate-ly, thou knoweft not thine owne heart: but be aflured, when thou commeft to Goi^ he heares the requefts that are made by his Spirit, that if thou be prepared, he will not deny thee, the promife is ablolute, let the condition be fulfilled : for thofe are the words. The reward of humility ^ dxd the ft Art of God^ u rubes y and honour g And life; Exceptnotthefe, when there is not the precedent preparation: for it is not beft for thee.

Thirdly, it may be God doth it not becaufe there is a defed in thy prayer, hee will haue thee pray more feruently,that condition is put in, lam. 5. The prayer of the ri&hteotu anaileth mach^ if it htferuent. Indeede God might beftow bleflings vpon vs for the meere asking, if we did but make our requefts knowne • yet he is pleafed to require that condition that our prayers be feruent, and he defers the gluing of the bleffing vntill we be quickned:and ther-fore he defers oft-times, to inhance, and to caufevs to prize his bleflings, (lightly come, lightly gone, aswevfe to fay.) Things that come eafily, we willingly part with, but God will haue vs prize them high: and therefore we muft begge themearneftly, he holds them

N 4 backe

T« ftjakc Tt pray femcmJy

lam.?.

I zoo Of SfeBuall Faith,

4-

When it crof-fcth Gods pro-uidencc other-wife.

backe to affed our appetites, to make vs contend with him in prayer; or elfe why did hee deferre to grant the Woman of Camins re-qneftywhy did he defer to giuc Ucoh deliue-ra'ncc from his brother Eftu ? If he had done it in the beginning, lacob had not fo wraftled, he had not done that excellent duty of prayer all night.When Hdafidbcoieies to aske a fonne of the Lord^ he hath giuen to many with lefTe adoe,but he would not grant it her till her fpi-ritwas troubled, till fhe prayedearneftly with contention and violence, that Ely thought fhe was drunke: No, faid (lie, but I am a woman troubled in fpirit: they mull be earneft 5 thofe prayers that God will haue at thy hands • and if thou be not heard, goe and mend thy prayers that thou mayeft mend thy fpeeding; quicken thy prayers ,as thou laboureft to-make thy heart more righteous, that thou mayeft be fi t. The prayers of the righteous preuaile mttch^ if they beferuent: fo pray more leniently.

Fourthly, it may be 6Wheares thee, but it croffeth fome other fecret paflage of his proui-dence. There are many things that God the great Gouernour of the world rauft bring together ; and though thou fee no reafon why he I fliouldnotheare thee, yet it may be hee will i difcoucr vnto thee, that thefum of all things j being put together,thou {halt fee that it is not beft for thee to be heard. D^k'now,when he comes to aske a requeft at Gods hands, that he might build him a Temple, it-was a thing that

he

Of Sffetluall Faith.

20I

he defired, and he nude no queftion bur that

it was according to Gods will; and Nathan

>f that opuii >n too, Goe, faith hee, and

all cha! is in thine heart: Dantd did -know what belonged to that bufiheflc,beca no man cow iudge of thofe things that GOD hath appointed to bring to pafle, a man can-not fee round about all die corners of Gobs prouidence, no mail is able to lie it; wee ice

the concurrence of things, how one thing itands with another. And therefore we ought

tolookein inch cafes to be heard 3 as the \Yifemcn,they thought it fit to haue rerurned by the way they came,but God law a reafon to turnc them another way. Therfore be not ha-fty in thy requcfts,but know that God is wife, and will worke all for the beft, his glory muft goeinall, and one thing mull be done, that his end may be brought to pafle in all.

Againe,it maybe God will grant thy rcquefl-but for the manner, and the meanes by which he will doe it,and for the time, it is in his own ; power. But becaufe thefe things are knowne, I will not (land to prciTe them farrher: but j now I come to the laft Objection.

Laft ofa!l,you will be ready to iav,It is true, l 4 Ohiett* I would truft id6W,if hedid aiway ihew mer- J^wic-cie fur my fake, If I fiw the Saints alwaics ked men, and bring their enterprises tp pifle. IF 1 did fee ^S*?"* 1 icititJ well with them that trait m him, but 1 I finde it contrary for the moft part : It is ill with them that cm ft in the LordpwA euiil' [ men

Of EfeBuallFaith.

Pfcl.j7«

ICMX*T,

Ecdc£8.i4«

men profper • and therefore what encouragement haue I to truft in God in this manner as you exhort me to doe, when I am brought to iuchanexigcnt,tofuchacafethatmy life or my goods are in hazard, or my name, it is not my beft way fb to doe: I fee by experience, that thofc that are wife men, politique men, and thofe that haue the greateft meanes, they profper, when as other men that feare God, doe not bring thy^Seuices to pafTe.

I will anfwer this, and fo will haue done with the point.

Firft, I anfwer, it is true, that ill men oft-times doe profper, and that good men many times doe not fucceede ; I fay, we will not deny it: for wee fee the Scripture is plentifully Pfal. 3 7. Feare not the man that bringeth hit en-terprizes to paJfeLJ : where it is fuppofedthat they doe fo. In ler. 12.1. Why doc the wicked prober f where the Prophet fets out in particular how they profper-he faith, they grow And take roote^ they fpring^ And bring forth fruit. And you know what Salomon faith, who was a wife man, and looked through many euents that fall out vnder the Sunne: Ecclef. 8.14* / bane feene this sM»//y,(faith ht)that whereJbouldhaue beene luftice, there hath beene wickednefie, and it hath come vnto the iuftasvnto the wicked: I haue feene the Bat tell hath not beene to the ftron^ nor bread to the wife. And fo he goes along, as you know well. He fets out in that Booke plentifully, that euill men may profper long, and

may

OfSfcSutllFaith.

201

may exceedingly bring their cnterprizes to pane.

Againe, on the other fide, the Saints may notprofper, and that in thofc things which they doc according to Gtds will. When Chnfl fenthis Difciples oucr the Water, and bade them goe to the other fide, yet they rowed all night, there whs a great ftorme, that they could doe no good, fo that they were in great jeopardy and danger, and yet it was his owne appointment: So, I fay, thoumayeft goe a-boutabufineire, and yet finde fuch ftormes 3 fiich contrary windes and waues 3 fuch ftreames running againft thee, that thou mayeft be exceedingly hazarded, though God himfelfe fet thee on worke. When Paul went to CMace-J$*ia, you fee God called him from another place^andbade him goe thither: you fhall not finde that Paul was the better vfed • nay, you fhall finde, that for the time,he feemed to doc leffegood there of any place, there were few that beleeuedin God. And Peter^ when hee came to C h r i s t on the water, he had a warrant for it, he did that which was -i fruic of his faith, yet for all that he Cinke, he beganne to finke, till Christ put forth his hand, and wasfainctohelpehim. Therefore 1 I.. may goe about G^buimeffc, and yet it n notprofper. Therefore wee noult fet downe thatconclufion,it is a great light to know chat itisfo. The Wifemai; giucs ;he rcaiottofir, Ecckf, 7.14. (Saith hee) I hot* jhait finde -

r ictj t

Ecckf 7. I

Of SfeBuall Faith.

variety, thou fl) altfindefeme times., goodtimes: and in the daj of wealth, wkerstkm hajl it, re-ioyce.

Againe, another time afHi&ions will come, know that God hath done this ior ibme pur-pofc: He hath made thif contrary to that, that thofifootildftfinde nothing after him. That is 3 that all the world may fee that hit rvayc: and his a-ftions arepajl finding eat. If God fhoulddeale alwayes after this manner, you might know where to haue him in his wayes: If he fhould alwayes giue affli&ion to finners,a man might fay, furely G o d will doe this: but it is not fo, h.ee hath made this contrary to the other 5 that is, he takes different courfes with men,he hath made this contrary to that, that men ftiould not finde Jfee print of his footfteps: to fay that God will certainely doe this another time. Therefore hee addeth thofe words 3 which doe immediately follow, that none might finde out any thing after him: 1 hauz^> feene the iuft perifl) in his lufiicc, and I hattc feettc a wicked man goe on long in hts malice. This God hath done, that men might know to fcare before him, that men might learne to cry out with Paul, Oh the depth of his wifdome, and vnderftanding, and his wayes are paft finding out; that men might tremble before GOD, and acknowledge his wifdome. But I come now to a particular anfwer: for it is a point worthy the anfwering, it is a poigc rLat will Hand vs in much ftead, when wee mecte

with"

Of efettuall Faith.

105

with many fuch obje&ions as nuns heart will haue in that cafe. Therefore I aniwer particularly and bricfely.

Fir ft, though GoDcbc Co, yet remember' Wemua not that thou mult not iuckc any thing, till thou iud s eb i" Guds

r l i r -n i i i i ' -i cutward nro-

lCC be haue hniihcd the worke : thou wilt not cccdinga,

iudge a mans worke till hee haue done it; If,

a man goe about to build, iudgc nor his

worke till it bee-done j becaufc thou feed not;

for what end many things are framed and \

nude, wilt thou therefore fay that hee is an !

vnskiifull builder ? it wore folly to doe fo,but j

flay till hee haue finifhed his worke, and then !

fee how one part anfwers with another, and

in what proportion. So in all the workes of

GOD, if thou fee it goe well with thofc that

are ill, and thofc that arc good are afHi&ed,

flay till thou fee G O D haue finifhed his

worke.

And therefore I Cay to thee in this cafe, as Saint /dMesUhh ; Know ye set wbai end ibt-j \ Lord made wish Job} Sonurkcwhat end the Lord makcs,as with lob fa with all the Saints- j know what is their ends. Andotherwife take | all the cnill men, as lerokoxm and &r*/ a and fee what end the Lord made with them • their profperity was as a pleafenc Dreame, which wasibonegone* as the flower of the graffc vpon the houfe top, which wirhcrcth: Lookc to the end of things. I cannot ftdnd on it.

1, qpndly, though the wicked profper, yet i profperity hurts them as much as affliction

Of Sjfetfuali Faith.

on and adlierfity doth good to the godly,their profperity flayeththem, whereas the affli&i-ons of the other benefits them: if thou finde this to be thy cafe, that thou profper, and that thou feeft thou goeft on in finne, thou haft no caufe to reioyce in this 5 or if thou feeft other men profper, thinke them not happy for this, it is out of miftake, It is the miferableft condition in the world • you know what God did to Hofhni and ?hinea$^ he did not afflift them, he let them goe long, he fent them nodifeafe, hee intemipted not their courfe: What was the reafon ? Hee had a purpofe to deftroy them.

So againe when thou doft not fucceede in thy matters, but art crofted,yet fo long as that will doe thee good, what needeft thou care ?

Bur, you will obicd, My affiidions are great, and many, and therefore how fhall I bearethem?

I will inftruft thee 5 I fay thou haft neede of ftrong affli&ions. Some Colts are fo vnta-med, they muft needs be broken : fo fome corruptions are fo vnruly, that they will not be wrought out without great affli&ions.

Againe, thou needeft many affii&ions, be-caufe the corruptions of thy heart are of diuers forts, and if there were but one affli&ion, it would not feme the turne.

Againe, thou haft neede that affli&ions ftiould continue long,becaufe finne is very na-turall • fome are hidden, and long a breeding,

and

Obieft.

Anfa.

Wchaueneed of long and ftrong aiHi&i-ftions.

Of SjfeBuall Faith.

ioj

and cannot cafily be rcmoued.Therefore what though thy afHi&ions be fo, as is is laid Da»* Dacu 11.7. 11. 7. They Jhall faitby tbeSword^by the Famine^ by Captivity many dayes. Thcfe were men of vndcrftanding, holy men, yet they had great aHii&ions of diners forts. Sword and Famine, fuch as tames fpeakes of, and long affli&ions for many dayes. Now all this was todoc them good, to try them, to purge them, to make them white. So when thole afflictions are to doe thee good, and their profperity for their hurt, let this fatisfic thee.

Third'y confider, that though they doe profper, and godly men doe not fo, yet their low eftate, their imprifonment, their pouercy, their obfeurity, the difgrace which they are vnder, this is better to them,then the honour, and the pompc, the titles and the riches that euill men haue. I can but name thefe things. *J*l* 37* ^ Huh that the righteous batb^ U bet tcr then the riches of many wicked. What is the meaning of that? That is, they haue more comfort in that little, then the other haue in their fairc Pallaces, in their great ftates y thou mayeft haue more comfort in a little, then they haue in their abundance- thou mayeft haue more comfort in obfeurity, as Paul faith, as not knowne, though a man be obfeure, yet ifhcbeknownetoGoD, and to mens confei-ences,he is of greater eminency then thofe that J are in the higheft place. So though thou haue poore poffeffions in outward things, though

thou

Of EfeBuall Faith.

Qneft.

thou bemelancholiquc, and alwaycs forry,yct that little, that very condition isbettcrtothee then the outward condition is to the other.

Fourthly, inperillous times this is a great difference: for though a man haue profptrity, yetccrtainely, a hard time will come, a time offickneffc, and of temptation, and of death Pfal$7» will befall vs: PfaL 37. In perrilous times they.

fbAltbe confounded: here is the difference : and they fhall melt as they fall: that is, In fuch a time their hearts fhall faint, and Rich men haue nothing to fuftaine them- they fhall be confounded in fuch a time, they fhall not know what to doe.

But now you will fay, What perrilous time is that, when God will deale fo with them, you will fay, in thofe perrilous times, for ought we fee, the Sword deuoures one as well as another p certainely, it (weepes away one as well as another: SicknefTe, when it comes,it fweepes away'one as well as another: And therefore in the perrilous time, I fee no difference between thegodly and the wicked. I anfwer, There is difference when the fame affliction fals vponboth. Lookein ler. 247011 I {hall finde there, thatboth were carried away captiues, good men and bad men, the whole Chapter is fpent in it •, it is but a ihort Chapter : See there what is the difference there is in the fame afflictions which fell to both:faith he. There were two Baskets, the one was full ofgood Figs, the other was full of bad, which

could

Anf.

ier.24.

Difference bc-tweene the Saints and o-thers in the fame afflictions.

Of effettuall Faith.

209

could not be eaten for badneflfe, lookc in the Text, you fhall findethatboth were carried a~ way captiue, but here is the difference, they were carried both in an indifferent manner, (faith he) you ihall be carried captiue afwell as the other, the good Figs in the Basket, but I will know you, mine eyes fhall be vpon you to doe you good, and I will bring you backc in due feafon, and I will plant you in captiuity, and you fhall grow ^ and I will build you, and you fhall not be deftroyed • and I will giuc you a heart to know me in that conditioned I will be your God, and you fhall be my people r all this will I doe to you, although you be in the fame affliction. And what willhee doe to the other ? They fhall be carried in a Basket into captiuity, but, faith the Ltrd, I will make you a reproach, I will make you a curfe, I will make you a common talke, I will deftroy you when you come into captiuity, with the Sword,withFamine,with Peftilence, mine eyes fhall be on you for ill in fuch a cafe. So I fay,the fame Beefome of deftru&ion may fweepe away both, the fame Sword may de-uoure both, the fame difeafe may feaze vpon both, there is no great difference outwardly inthefamearHi&ion. both may die, and is there not great difference in their death ? both may be ficke, and is there not a great difference ? In the one his heart is made glad and light in Cods countenance, in his Beloued-, when as the other hath nothing to hold him

zio

Proti.ii*f«

Of Etfeffuall Faith.

vp: The one hath the confolation of the Spirit, the other wants it. .

Againc, confider in affiiftionthere is great difference, as you fhall finde this difference betweene the condition of the Saints and o-thers,although their outward condition feeme to be alike; Theeuill man ftands in flippery places, and his condition is vncertaine, and it is a great miferie to be vncertaine, for a mans" condition to be ready to be blowne downe with fiich a winde, he knowes not how long he (hall continue and ftand- fothey ftand in flippery places. The other, thofe that are built on chriftjLKz like the houfe built on the Rocke, they are lure it (hall be well with them.

Againe 3 affii£tions that come to the wicked, they conie fuddenly. Therefore it is a thing proper to the wicked. Pro*, i. 27. Their defola-tionjhd& come fuddenly ', *nd their deftruShn a* 4 wbtrlewind: Why,is it not fo with the godly > doe not they often perifh by fudden death ? doth it not fall on them? doe not fudden changes come to them as well as to the others ? No: Things are fudden, not from their fud-dennefle, out from the want of the preparation of the perfon that they fall vpon : therefore God will not fend affli&ion vpon his children till he haue prepared them • hee will prepare them, and then it is no matter if they come j fuddenly,it is no matter though he ftrike them fuddenly before they be aware; when he hath j fitted them, it comes,not fuddenly. Death j

comes i

Afflift

ions ea-

Pfal.

i , Of Effectual!Faith.

Iconics not vpon them as a iiiarc: that is to be j taken in a fnare properly, when the Bead is | taken in a fnare by the Huntfman, or by the | Fowler, who meanes their deftruftion 5 fo afflictions come vpon euill men as a fnare,when as they are taken in an euill Net, Satan takes them there to deftroy them eternally.

Againe, the afflictions of the godly are not <b heauy to them, as the afflictions of the wic-1 . flc w chc s**~ ked arc • G o d affli&s them in the branches, not in the roote • they drinke of the Cup, but not of the dregs y but as for the wicked, hee fmites them fo, as that hee fmites them not the fecond time, that they roare for his wrath : PfdL ij. 24. The godly, though hee fail, yet fliall he rife againe, he (hall not be caft off,the £*r^puts vnder his hand: Thatis, though the godly fall into affliction, yet he is not broken in the fall, God puts vnder his hand, hee fals foft, he fals not foas to breake his necke, to be vndone; fo there is that difference. So that, though God doe the fame a& to both, yet he doth it to the one for loue,to the other he doth the fame act for deftruction. Like to a man that loppes Trees. there is a certaine fcafon in the ycere, when if he loppe his Trees, they will be the better for it, if they be lopped in due feafon, they are the better • loppe them at another time,and they will wither: So God comes to the wicked man in the vnfitteft time to him, a time when they looke not for him, a time that the wicked men feare lead, then

O2 he

•3>14.

Simile.

ZIZ

OfSfeciuall Faith.

Faith «roft be improucd to increafefan-

difkation,

£*g/fc

heecomesiuftasaThiefe doth in theworft, and moft dangerous time of all for the owner of the houfe,then comes the Thiefc, he pickes out that time: So God comes vpon the wicked, and affli&s them when they are in peace and profperity : take heede that he loppe thee not at that time when thou fhalt wither tode-ftru&ion, when thou art not prepared. So the Scripture faith,fudden deftru&ioncomes vpfc wicked men: So that fuddennefle is when men are not prepared. And fo when G$ct faith, Qyk will free the godly from fudden death, his meaning is, he will prepare him, and fit him for death. Put all thefe together. That the wicked bring their enterprizes to pafle, that the godly are crofled and affii&ed, that God hatn a fpeciall end in this, that death, affliction, and iicknefle come fuddenly vpon none but wicked men, and it will giue fatisfadion to any man. I fhould come now toprefTethe point, but the time is paft, I cannot doe it. So much fhall ferue for the fecond Vfe, for the anfwering of the Obje&ions*

The third thing to fet faith on worke in, is tofan&ifieyou,tomortifieyour lufts, torc-uiue and ftrengthen you in the inward man, andtomakeitquicke in euery good worke. This point I intended to handle at this time. Faith is exceeding cffe&uall to doe this. I will touch it but in one word, I will not hold you long. Set faith aworke to fan&ifie thy heart. You will aske me, How fhall I doe it ?

Of Stf&uall Faith.

*»3

Faith doth it diucrs waycs, I cannot goc thorow them : Set faith aworke, to belecuc thcforgiucneflcofthyfinncs, to belecuc the lone of God towards thee, to beleeue the pro-mifes, and thou fhalt finde that theft will fan-<flific thy hcarr,this a 61 of faith wil purifie thy-hcart. But how can that be ? Becaufe this fhall turne thy heart from thy finncs, to God: for there is no way to mortifie lufts, and to quicken thy heart, but by caufing thee to delight in God. Nomancanhaue his heart weaned from finnc,diuorfcd from finne which he hath beene wedded to all his lifc,except he find another Husband, in whom hee may delight more. Now the more thou beleeueft that God is thine, the more thou beleeueft that thy fins arc forgiucn, the more thou canft fet faith on worke to doe this,the more vi&ory thou ("halt get ouer thy iinnes, that is the nature of mans difpofition,that ftill it defires that obj.d that is amiable and pleafanr. Now if thou looke on God as a Iudgc, that will turne thee away from him,that makes thee continue ftil in fin, ! but when thou looked vpon him as vpon one that loues thee, as one that fauoureth thce,as one that is thy frend,that accepts thee, this will winne thine heart, this will caufe a' mans heart to turne from finne, to turne from darknes to light, it will make him to leaue the wayes wherein he delighted before, it will di. uorfc a mans heart from the finne wherein lit hath taken pleaiure a long time, fo that

_________ ° 3 __

Anf.

How Faith ftnvhfici the heart.

zi4-

Of EfeBuall Faitb.

itfhallneuergctthevi&ory oucr it. Therefore the bcft way in (itch a cafe, is to fet faith aworke to beleeue the forgiuenefle of iinnes ^ remember the promifes of God, thole promi-fes you haue heard often,that £<^will forgiue thy (innes 3 that he will pardon thee,take thefe promifes, and apply them • fee God ready to forgiue, this will turne thy heart from finne, thou fhalt finde finne dye and wither in thee, and thy heart to growe and bee quickned in grace : you know, that to get a louing heart, is to beleeue that God lones vs,to beleeue that our finnes are forgiuen. Now; I fay, there is nothing that weakneth finne indeede, but to loue God -, whatfoeuer finne is weakned by other meanes then by loue to GoD,by turning the heart to him by repentance and mortification, that finne lyeth hid, though it feeme no way to increafe: this increafeth lone,when we beleeue the promife of God, that he is ready to forgiue, that is effe&uall for this purpofe. When Christ came to Peter find (aid vnto him, Louefl thou m^j I then, faith hejeecte my Shetpe. So after this manner, when thou once beleeueft that God loues thee, and canft bring thy heart to loue him againe, if now Christ fhould come to thee, and fay, Louefl thou m^j % who loued thee, and gaue my felfe for thee > If thou doeft loue me, difdaine fuch a thing which I hate,doe not (uch things as will grieue me; keepe my Commandements, kecpe my Sabbaths. if thou iouefrme, let not thy con-

nerfation

OfSff&uall Faith.

215

uerlationbe in wamonnefTe, in it rife and en-uying • it thou louc me, labour to bring fonie glory to my Name, and to doc fome good to mankinde • if thou loue me, be diligent in thy Calling 5 if thou loue riiee, honour mec, doc good toothers, doe good to thy feife with it. Let a man goe thorow all the particulars of iinne, and he would abftaine from it, if hee would let faith on worke this way to iandifie his heart.

Againe, faith doth itbyouercomming the World, that when a man is drawnc, one of thefe two things drawee him, Either fome offer of fome great benefit, orfome great euill which he is put in fearc of: now when hec lookes, and feeth that God is able to keepe him when men doe their worft, and that hee can giue him a hcauenly Kingdome, when he lookes to the promifc,he is aboue the World.

Againe, he not onely ouercomes riches, but he makes aduanrage of them • hee not onely loucsthcmasaflauc,but he gets the victory ouerthem, and hee gets feruice from them. And lo when men can make their recreations to feme their turnes for better purpofes, when a man not onely ouercomes them, gets the victory of them, but makes them feruiceable, fo a man make adiiantasre of the World.

Againe, when thou wouldeft hauc thy fan-dification incrcaled, incrcafe thy faith. The more thou beleeucft, the more the Spirit of Chrift is conueyed into thy heart. The ftronger

thy

* * **: •

1\6

Of effeBuall Faith.

thy faith is, the more the winde of grace, the

fappefhall flow from Christ iato thy heart.

As old Adams corruption, it is with the grace

of C h r i s t, when thou commeftneere,thou

art ingraft into the fimilitude of his death;

that is, there comes a gift from him, he fends

his Spirit into thy heart, that doth make thee

ioy in him, that cauleth thee to dye to fin,

and to line to righteotiQiefle. This I

thought to haue opened: But fo

much fhal feme for this time,

and for this Text.

FIP^IS.

«H«5s?W <?f&"6& 'iW^SKfir • *&v

O F

LOVE

THE FIRST Sermon.

Gallat. 5. 6. For in Jefm Qm(l, neither circumcijion availed any thing, nor uncircumcifion^ut Faith which Tborketh by Loye.

N the fourth verfc of this chapter the Apoftleaffirmes, that there is no juftification by the law • for, faith hec,yf yoiibejutfifiedly the Jaw, you are fallen from grace : that is, % you cannot be partakers of that juftification which is by grace: Becaufe for to have it by the law, and to have it by grace ate I 1 A a oppofite. \

«*■

O V E.

oppofite. And he gives a reafon for it, becaufe, faith he, Through the Sprit we watte for the hope of that righteoufnes which is by faith, and not by the law. When he hadexpreffed himfelfc fo farre, which is the righteoufneffe received by faith,that is,that righteoufnefte which is. freely given by God, offered to us,wrought by Chrift,but taken by faith on our parts: Thus faith he, you muft be jufti-fied.Now to confirme this, he gives a reafon in this verfe that I have read- for, faith he, In Chrifl lefiu, (that is, to put a man into Chrift lefts, or to make him acceptable to God through Chrift Icfus, to doe this) neither circumajion availeth any thingjr uncircumcifwn: (That is, neither the keeping of any part of the ceremoniall taw, orthefc* million of it, nor the keeping of the morall law, or the breaking of it will helpe to ingraffe a man into Chrift, or to make him acceptable to God through Chrift: What will doe it then? nothing faith hee) but onely faith. Now left we fhoukl be miftaken in this,as if he fhould require nuthing at their hands but an empty idle faith, hee addeth. further, it muft be fuch a faith as is effe&uall, as is working: And that is not enough, but it muft be fuch a faith as workes by love. So that you have two parts in this Text: One is a removall or a negation of that which doth not ingraffe us into Chrift , or that makes us not acceptable to God through Chrift; it is not bein^ circumcifed or uncircumcifed, or any thing of that nature: The other is the affirmative part; What is it that doth it, that makes us in a glorious condition, that

makes

Of Love.

makes us fonncs of God < faith he, it is onely faith and love, it is fuch a faith as is accompanied with love and good vvorkes 5 fo that you ice hec removes all workes of ours, all workes of the ce-lcmonialllaw, circumcifion is nothing, it is as good as if you were not circumcifed,it is all one. And by the fame rcafon that circumcifion is excluded, all other is. And not onely workes of the ccremoniall law, but all the workes of the morall law alfo considered as the meanes of jufti-rication- becaufe they arc oppofite to faith, they exclude faith, and faith excludes them,fo as they are as well to be fhut out as the workes of the ce-remoniall law. None of thefe faith the Apoftle, will doe it. For you muft know the way to fal-vation is contrary to that of damnation: Looke how you loft the kingdome of God,(o you muft get it, looke what gate you went out at, by the fame gate (as it were) you muft come in at. What was it that loft all mankind the kingdome of heaven * You know it was not our particular breaches of the morall law, but it was the fall of ^i. dam, and when the root was dead, you know, all the branches died with ir. Well, what way is there then to regaine this lofle { We muft goe in againeintoParadifc by the fame way that wee went out, that is, by being borne of the fecond o^w,and by being made partakers of his righ-teoufncUe : By being borne of him , or ingrafted into lum. As you communicate of the finne of the other, becaufe youarc his children, fo you rpuft partake of his nghteoufneflc. A-A a 2 g a ^ nc :

/

Of Love.

game, faith the Apoftie, it is the Lords pleafure that you (hould be faved after this manner, bc-caufe he would have it to be of grace. If you fhould have bcene faved by any workes of your owne, you would have imputed it to your fclves, and to your owneftrength : But the Lord would have it to be of grace, of his free will, and therefore hee will have it meerely of faith, by taking the righteoufneffe of the fecond ^idam whichhe hath wrought for you, Againe, he would have it fare to all your feede: if it had beene by workes, it would never have beene fure unto you, you could never have kept the law fo exadlly : But fince Chrift hath wrought righteoufnefle, and you have no more to doc but to take it, now | it is fare, or elfe it would never have beene fure. | Againe, if it had beene by workes, the ftefh had j had wherein to rejoyce, it might have fomething ! toboaft of: But the Lord will have no man to | rejoyce in the flefl^ but let him that rejoyceth,re-J Joyce in the Lord.Now if it had been by works> | if it had beene by any inherent righteoufneffe > j by any ornament of grace that the Lord had beautified us with, we had had rejoycing in our fclves; but now that it is by the fecond ^4 dam, by comming home to him, by taking him,by applying his righteoufneffe : Now no flefh can rejoyce in it felfe, but now whofoever re-joyceth , rejoyceth in the Lord. Therefore faith the Apoftie, you muft know this truth, you can never be faved by doing thefe anions, no nor you (hall not lofe falvatiaa by omitting

them

Love.

them, for this is not the way that the Lord hath appointed mankinde to be faved by : But the way by which mankinde muft be faved, is by receiving Iefus Chriftandhis rightcoulhes. But you muft remember that you rnuft take him fo as to love him. And it muft be fuch a love as is fruit-full in good workes, and not an emptie and idle love, that is, a love in (hew onely, but it muft be a love in decde and in truth.Now in the handling of thefe words we will begin with the affirmative part,becaufe though the other be put firft,yetthe affirmatio you know in order of nature, is before the negation:thcrfore I wil begin with this,what it is that puts us into the happy eftate of life and falvatio,Faith.But it is faith that works by love. This is enough to make this cleere to you,that thefe two great radicall venues faith and love, arc the two pillars, as it were, upon which our falvation is bu.^c. The h ft of them we have handled at large, F itlu ant 'it efficacy of it in the Text we handled of effi ^all faith: Now the o-ther remaines, of Love . hence wee will deliver this point to you-that,

Whofoever loves no f ,whatfoever elfe he find in himfelfe, whofoever loves not the Lord Iefus, is not in Chrift,andby confequent, in a cur-fed and damnable eftat

Becaufe this is ncceL Ij required that you have faith, and love, or vou can have no fal-

Ivation; or elfe you are n m Chrift, and cannot be acceptable of God th >• gh Chrift. So our bufineffe will be to ope* an you this grace of A a 3 love.

Docl*

\

Love what.

Of Love.

love, that you may know what it is. And that you may know it, we mull firft declare unto you a little in generall,whatthis affeftion of love is.

All afFeftions, as you know, are nothing elfe but the diverfc motions and turnings of the will, jus the will turncs it felfe this way or that way, fo a man is faid to be affefted to love or to hate, to grieve or to rejoyce. N ow love is that aft of the will, whereby it turtles it felfe to a thing, as hatred is that wherby it turnes it felfe from a thing: And that which is the objeft of this affeftion of love is fomething that is good ^ for that which is true, and that which is beautifull is not the proper objeft of love, that is the objeft of the intuitive underftanding : but it is no further the objeft of love than it isgood. For this take for a generall rule, We love nothing but as it is good; And a thing is faid to be good, when it is futable, proportionable and agreeable to us, for that is the definition of a good thing. There may be many things that arc excellent, that are not good to us, we fay not that any thing is good, but that which futes and is agreeable to us, and convenient for us. So that if you take the definition of this affeftion in generall of love,Love is nothing elfe but a difpofition of the will, whereby it cleaves or makes forward tofomegood that is agreeable to it felfe.-I fay,it is a difpofition of the will whereby it cleaves to, and makes forward to fome good thing agreeable to it felfe, which you muft marke, for we fhall have ufe of all this in the fequelofthistraft.

Now

L O V E,

Now this love flicwes it felfc by two effefts: it would have the th.ng it loves to be prcferved.

And fecondly, a man that loves, would have it his, and therefore he drawes neere to it, or clfe he drawes the thing neere to him.For I take it not to be true that is commonly taken for granted, that love is a defirc of union, for we dpcnotal-wayesdefire, that the thing fhould be united to us that we love, (for a thing may be too nearc us, as letters may be too neare the eye, as well as too farreoff:) But wee would have things in fuch a diftance as is moft agreeable to us ,as we love fire for our ule, but it may be too neare us, and wee love a knife for our Life, but it may be too neere : [So by the way marke it, It is not alwayes a dc-fire of union, but it is a defire to have the thing it loves in fuch a diftance, as is moft agreeable to us: but ftill remember this, that love fhewes it felfe by thefe two effects: It defires the preferva-tion of the thing: Secondly, he would that what he loves might be his. As when a man loves an unreafonnble creature, when hec loves a glaflc, when he loves a horfe, he prefervesthe glaife, he kcepes the horfe ftrong and faire, and if he can he would have them for his ufe. So a man that loves riches, or 'honour, or that loves a good name, he preferves them, he would have them his: that is, he would have them at his owne arbitremcnt,for his owne turne & fervice: So a man that loves his fonne or his friend, he defires the prefervation of them, and witball he would have them his- that is, he would have them lo lure united to him, as

Aa

may

_ 1

8

Five kindes oflevc,

I.

Of L o v e.

may ftand with his conveniencie. This is the nature of lovej one thing more know of it, it is a commanding affection : Love and hatred are as it were the great Lords and Matters that divide the reft of the affe&ions betweene them, as when a man loves,, he defires, he goes and makes forward towards the thing he loves- if he obtaine it, he rejoyceth in it- if he doe not obtaine it,, yet if there be probability, then hce hopes, ifthere be no probability, then hedefpaircs- if there be any inconvenience and impediment that hinders him in his profecution, he is angry with it,and defires to remove it: thus thefe affections hang on love. Againe,on the other fide, as love defires the prefer vation of the thing ina neereneffe and union of it; fo hatred defires the deftruftion of the thing, and the reparation from it. And upon this affc-dionlikcwifc hang the others, when a man hates a thing, hefiiesfromit- if it overtakes him, hee grieves *, if it be likely it will overtake him,, though it be not yet on him,he feares.-if he thinke he is ftrong enough to refiilit, hee isbolde and confident., <So thefe two affedions (Ifay) divide the reft. Now I will adde but this further, that I may declare to you the generall nature of this affe&ion, thatis,the kindes of love: And you fliall finde thefe kindes of love. I will name them briefly.

Eirftjthere is a love of pitty,as when you love a thing, you know, you defire the prefervationof it; when you finde any thing lye upon it that de-1 ftroyes it, you pitty the thing you love,, and de-fire'

O V E.

fire to remove it: So a father pittics his fonne i when hce is fickc, when hce is vicious and unto- i ward, hce loves him now with a love of pitty, he defires to remove the thing that hurts it.

Secondly, there is a love of concupifcence, that is, when a man defires the thing that hce is faidtolove mecrely for his ufe. As when you love an inanimate creature, or any other creature for your ufe,you arc faid to love it with a love of concupifccntiall deiirc: and this in common men is a futablenefle between the object and the lower faculties.

Thirdly, there is a love of complacency, when a man is well pleafed with the thing,that is,when the objed is fomewhat adequate to the higher faculties of the will and underftanding,that there is fome agrecableneflebctweene the thing loved, and the frame of the foule, fo that when he looks on it hee is well pleafed with it; So the matter loves hisfcholler that is every way towardly: fo the father loves his fonne as one in whom hee is well pleafed.

Fourthly, there is a love of friendfhippe that goes beyond this love of complacency, becaufe in the love of friendihip there is a reciprocation of affcftions, when a man both loves and is beloved againe: So a man loves his friend, and is loved againe by his friend.

Lafily, there is a loue of dependance, when one loues one upon whom all his good depends, fo we are laid to loue God, wee loue him as one upon whom all our good and happinefle,. all our

comfort

4,

Three foru of Love.

O F L O V E.

comfort and hope depends. Now, as you fhall fee after, with thefe three laft loues, we are laid to Ioue the Lord, wee loue him with the loue of complacence, becaufe he is a full adequate ob je& to the foule:&we loue him with a loue of friend-fhip, becaufe there is a mutuall loue, he loues us, and we loue him$ as the fpoufe faith, CMj Beloved is mine, and I am his. Againe, we loue him with a love of dependance, for we hang and rely upon him for all our happinefle and comfort.Now this loue wherewith we loue any objecft that is futa-ble to us, it hath degrees, and that loue is ftron-ger, as the objeft of that loue is more adequate and full. Againe, as it is more free from mixture^ for all things that we loue in this worId,we know there is fome mixture of evill in them, and therefore our loue is leffe.

Againe, as the thing we loue is more high and fupernaturallj as wee hang and depend upon it more, fo we loue it more; all thefe you fhall finde in God. Now lay thefe generall principles, and we will make ufe of itafterwards:Onely thisob-ferue more, before I pafle fro the general defcrip-tion of it, That there is a naturall loue that God hath placed in the heart of every man, and that loue wherewith every man loues himfelfe, fuch a loue as .every man hath to his children, fuch a loue as wherewith a man loues his wealth, or a-ny thing by nature that is good to him.

Now this naturall loue hath two other loues hanging on both fides of it

carries

One is a vicious and finfull loue, that

it

O V E.

1 I

it the wrong way to louc finfull things.

The fecond is a fpirituall louc, which lets limits to this naturall louc, that fcts bankes, as it were, to the ftrcamc of naturall affc<3ion 5 that fuf-fcrs it not to runne over, and not fo onely, but gives a higher rife to this naturall louc, and pit-chcthiton higher ends, it elevates naturall louc, and makes it an holy louc. So that all naturall louc is to be fubordinate to this, otherwifc it is not goodj tor naturall loue is but given us to help us to goe that way that fpirituall loue fhould carry us,even as the windehelpes the fhip,where-as otherwife it fhould haue beene driven with oares; And therefore the Lord, to helpeusto loue our felues, and to loue our children, and to loue thofc things that arc futablc and convenient to us, hee hath in mercic, and for a hclpe to us, put a naturall affe&ion into our hearts, which yet is to be guided by fpirituall loue, that we are now to fpeake of.

So the next thing is to fliew, what is this fpirituall loue, this loue of God, this loue of Chrift Iefus.

And firft we will (hew how it is wrought, and withall what it is. For you niuft know, that every man by nature hates God, by reafon of that oppofition and contrariety which is betweene God and every man by nature, for all loue comes from fimilitudeand agrecablcneffe: And therefore where there arc two of a contrary difpofiti-on, there muft needs be hatred. Now the pure nature of God is contrary to us, and therefore

every

love of Goi

how

in the heart.

wrought

Of Love.

every man by nature hates God. And therefore that love may be wrought in the heart of man towards God, this finfull nature of ours muft bee broken in peeces, and fubdued. And againe, it muft be new molded and framed before that can ever be fit to loue God.Therefore, if you would know how this loue of God is wrought in us, it is done by thefe two things:

Firft, by breaking our nature in peeces as it were, that is, by humiliation,and by the law.

Againe, by moulding it anew, which is done by faith and by the Gofpell: For when we come and propound Chrift to men to be taken, and to be received and loved by them, what is the an-fwer wee have from them i Moft men, either minde him not,or regard not at all this invitation to come to Chrift, but they deale with us as thofe that were invited to the marriage, faith the Text, they made light of it, they cared not for the invitation, it was a thing they looked not after : or againe, if they doe,yet they minde them uot enough, becaufe they doe not prize Chrift enough. Therefore the firft thing the Lord doth to prepare mens hearts to loue him, is to fend the law to humble them, to difcovef to men what neede they are in, to make an impreffion on their hearts of that bond of damnation that they are fubjeft unto when the law is broken, that mens eyes maybe opened to fee their fins- then a man begins to looke toward Chrift, to looke on him as the captiue lookes on his Redeemer, as a condemned man lookes on him that brings him a

pardon,

O V E.

13

pardon,as a widdow that is miferable and poore, indebted and undon?, Iookcs upon her husband that will make her richand honourable,thatwill pay all her debts, I fay, when a mans heart is thus humbled and broken by the law, by found humiliation,then he begins to looke towards Ic-fus Chrift. But I fay men doe faile, partly that they hauc no fenfe of their finnes, or elle they haucafenfeof their finnes, but not enough to bring them home to Chrift,for that was the fault of thefecondand third ground- there was im-preflion made in them,, that they prized Chrift, but there was not fo decpe a preparation as to louc Chrift indeede^fo as to preferre him aboue all things, fo as to cleaue to him, fo as they will let him goe for nothing. And therefore this is required that our natures be broken all iii peeces, that is, that the humiliation be deepe enough, not a little light impreffion,a little hanging down of the head, a little fenfe of finne, butfo farre as it may be to purpofe, that he lookes to Chrift as to the greatcft good in the world, that he will rather undergoe any thing than mifle of him, that hee will rather pare with all his pleafure than hec will goe without him. That is the firft thing that muft be done to prepare our hearts, for this loue our hearts muft be humbled by the law.

Now when this is done, they muft be made up againe, as I tolde you, they muft be moulded a-new, and that is done by the Gofpell and by faith : For when the heart is thus prepared, now let the Gofpell come and welcome: Now a mans

heart

iThelfueof Chrift what.

Of Love.

heart is fit to be wrought on: Why? whatdoeth the Gofpell i The Gofpell comes and tells you, that the Lord Iefus is willing to be your Redeemer, is willing to be your Lord, he is content to be yours.

If you will take him, you (hall have him and all his.

Now when a mans heart is broken, you cannot bring him better newes • Indeede till then you may goe and preach the Gofpell long e-nough, you may propound Chrift to men, they will not take him: But when we propound him thus to a heart prepared, thus to him that is poore in fpirit, to him that hath his heart wounded in the fenfe of his finnes and of Gods wrarh, now I I fay hee is willing to come in, hee is willing to take Chrift as a Lord, as a husband: when that is done,that Chrift hath difcovered his will to take them, and they refolve to take him , then there arifeth a holy, a conftant conjugal] loue wherein they are rooted and grounded. This is the love we arc now to fpeake of. So that to prepare us to love Chrift, wee muft come to looke on him as upon that which is futable and agreeable to us. And againe, as one that is willing to re-ceiucus: And that you muft markc diligently. Therefore wee will give you this definition of loue out of that which hath been faid: It is an holy djpofition of the heart rifing from faith, whereby wee cleave to the Lord with afurpefe of heart toferve him andtofleafe him in all things.

When thefe twothings are joyned, that a man

is

is humbled, and lookes on Chrift as one that is now fie for him: And fecondly hec is pcrfwaded that Chrift is willing to take him, when this is done, a man rcceiues Chrift by faith: And from this faith this loueiiTucs. Whence this is fpeci-ally to be marked, and it is a matter of much moment, That to loue the Lord, it is not onely required that yjubeperfwadedthat he is well af-fededtoyou, that he is willing to receive you, (for that men may haue, which fay that Chrift is mcrcifull and ready to forgiue, and fo they think-but yet they loue him not: Therefore I fay, it is not onely required that you lookc on Chrift as upon one that is well affe&ed and propitious to you) but alfo that you lookc on him as one that is futable and agreeable to you, for both thefe muft concurre to incline your hearts to loue him: you muft, I fay, both lookc on him as one that is fit j for you, as a good that is agreeable to you: And alfo you muft be perfwaded that he is willing to receiueyou Now the firft indeed is the maine. This fecond, that Chrift is willing to forgiue you, and to rccciue you, though it be wcakc, it maybefuch a> is a true faith , and may beget loue: when a man lookes on any other men that he loues, if he fee fo much excellency in them,as that he longs after them anddefires them-though he thinks there be a backwardnes in them to love him, yet if there be fome probability that they are likely to loue him, he may com. iofarre as to embrace them in his affections, and haue a defire to th;m, though it be true, as that perfwafion

is

'5

is ftronger, fo their loue is more neere,for faith and love grow together: Indeede if there were an utter averfnelfe, if there were enmity, as it were impofliblc to remoue it, then we could not loue, but hate even as Cain and ludas did. But, I fay, that is a thing you muft cfpecially marke, that faith doth not confift in being perfwaded that Chrift, or God through Chrift is willing to forgiue you your finnes, or to receiue you to mercy, but in this your judgement muft be re&i-fied, that is, to know that you are to lookeon Chrift as one that is futable and agreeable to you, as one to whom you haue an inward inclination, as one that is fit for you. This is the maine thing, the other eafily followes, to be perfwaded that he is willing to forgiue us, and that he is willing toloue usuherefore whereas, it may be, you haue thought, that to beleeue that God is willing to forgiue you your finnes, is faith: I dare be bold to fay, it is not full faith, you may haue it, and yet not favingly beleeue, you may haue it, and yet not be true beleevers. This I make cleare by this argument: That which begets no loue, is not faith.But you may be perfwaded that Chrift is willing to forgiue you your finnes, and yet not love him, as a prifoner may be perfwaded that the Iudge is willing to pardon him, and yet for all this heemay not love the Iudgej for loue as I tolde you comes from fome futableneffe, fome agreableneffc betweene the party that loues, and the party that is loved, A-gaine, you {hall finde this by experience. A man

may

Of Love.

may be pcrfwaded that he is in a good cftatc,that he lhall be faved, and that his finnes are forgiven him, and yet for all this, he may be an unregene-rateman,"he may be a man that hath no life of grace in him: I fay,we fee oft in experience, many men applaud themfclves id their good pcrfua-fion, and they die peaceably and quietly, and all is well,they thinke God hath forgiven them* and yet we finde there is no louc in them, nor no f ruitc of loue. Againe, on the other fide, a man that hath his heart broken with the feafc of his finnes, may hunger after rightcoufneflc and after Chrift, he may long after the Lord himfelfe,that hedefircs him more than any thing in the world; and yet there is but a weake perfwafion that the Lord will receiue him, and forgiue him his fins: I fay, this man may be a true beleevcr,though he be not.yet fo fully pcrfwaded that Chrift will forgiue him, when the other is no trucbeleevcr, as I faid to you before. As when one loues another man or woman, if hee lookc on him as one th:tisfutabletohim, if hee thinke it be but by good probability and likelihood, I (hall obtainc their louc, though I hauc not yet a full afTurance of it-1 fry,thcrc may be an affedion ofloue. And thence I confirmc that which I faid to you, that faith that hath beene joy ned with it is true ^ and that faith that is difjoyned from loue is not true. So I fay, fuch a difpofition of heart as looses on Chrift as one whom he longs after, he lookes on him as on a husband, as one whom he is willing to match with, that he can fay trucly, This is the

B b beft

*7

*S

O F L O V E.

/

Rmf

beft husband for me in all the world, though yet I have not wooed him, though yet I have not a full affuraace of his affc<5iion to mee, as I would have-1 fay^this will certifie your judgement,and withallit will comfort you, that though your faith be weake, yet he belongs to you, it is a true j faith, Againe, it fhtittes out thoje that have falfe hearts*althoughthouthinkeftthy perfwafi« on be full, that Chnft belongs to thee, yet if thy heart be not thus prepared to feeke htm j and to-efteeme him, thy faith isnottrue. I can ftay no Ipnger in the opening of this, fo much (hall ferve to (hew you what this love is; You fee what love is in general!, and this love to the £ord,this love toChrift.

Now I come to profecute the point, having gone thus farre in the explication of it; I fay, this love is fo neceffary to falvation, as that hee that hath it not is in a curfed and damnable condition; he is not in Chrift, if he doe not love, that as the Apoftle faith, hee that belevcs not fhall be damned: we may fay as well of love, for there is a tye betweene all thefe, faith, repentance and love. And therefore wee finde thefe words put promifaioufly, fometimes he that beleevcs not ihall notbefaved, fometimes he that repeats not /ball not be faved, fometimes he that obey es not, fometimes hee th^t loves not (halt not be fayed and therefore the Scripture is cleere ii* it, and there is good reafon for it.

Firft, becaufe if a man love not,thcre is a curfe, thf re is a woe due to him, for wherefoever there

is.l

Of Love,

is not love, a man is an hypocrite, as our Saviour faith to the Scribes and PharifesJVo be toyouScribes 4HdPhtrtfeshyfocriteSjXhax. is becaufeyou are hypocrites. Now whercfoever love is not, there is nothing but hypocrifie in fuch a mans heart. For what is hypoenfie t Hypocrifie is nothing but to doc the outward adion without the inward finceritic; as we fay it is counterfeit golde, when it hath the forme and colour of golde, but in the inlldc is bafc: as we fay he is a falfc Heclor, when he acts the part of Hetltr, but is not fo indcede:! So hypocrifie is to doe the outward ad without! the inward fincerity• Now to doethem without inward fincerity is to doe them without love- for to doe a thing in love is to doe it in fincerity. And indeed there is no other definition of fincerity, that is the beft way to know it by: A man that doeth much to God, and not out of love, all that he doth is out of hypocrifie, he is an hypocrite, and there is a woe belongs to him. So that >as we deale with counterfeit wares, wee breake them in peeces, or we fetmarkes upon them, :s Ave doc with counterfeit peeces of golde and fil-ver, we bore hales in them, as condemned pec-<es- fo the Lord propofcth a woe to fuch as love him not, for in that hypocrifie confifts, when a man doth mrtch, and doth it not out of love.

Againe,hce that breakes the law, you know there is a curfe belongs to him : Now there is a double keeping of the law, a (hid and exact keeping of ir, and there is an Evingelicall keeping of it, that is, when you defire and endeavour to ful-.

B b 2 fill

*9

HypocriGe

what.

Reaf.i

Reaf.%

Of Love.

fill the law in all things: and accordingly there is a double curfe,there is a curfe that followes the breach of the morall law that belongs to all man-kinde, till they be in Chrift; there is befides an Evangelicail curfe that followes upon the Evan-gelicall breach of the law. Now when a man loves nor, he breakes the whole law: for as love is the keeping of the whole law, fo the want of love is the breach of the whole law 5 becaufe though hce may doe many things of the law, though he may keepe the fabboth,though he may deale juftly, though he may heare the word, and doe many things,yet becaufe it is not out of love he breakes the whole law. When he breakes the Jaw thus, there is a curfe belongs to him,and it is the curfe of the GofpelLthat cannot be repealed, it is more terrible than the curfe of the law. And therefore he that loves nor,is in a curfed and damnable condition.

Againe, you know, in the law of God an A-dulterer ought to die,as in the law.of triali,when the woman was to drinke the curfed waccr,ifihee were an AdultereiTe, it was a curfe to her, the Lord appointed it to be death to her. Now hce that loves not the Lord is an Adulterer, that is, hee is falfe to the Lord that fhould be his huf-band. And when he loves not the Lord,he doth love fbmevyhat eHe: And doth k not deferve a curfe to preferre their pelfe before the Lord? that he fhould love pleafures more than God? that he ftould love the praife of men more tha the praife of God i And this is the cafe of every man that

love$j

o

L o

V E.

21

loves not the Lord, hee loves the world: and hec that loves the world is an ^Adulterer And an k^4-dulterejfe^dxxh St, lames.

Laftly, when the Lord fhallbe afuiter to us, when God (hall offer his ownc Sonne to us in marriage, and we refufc him; when Chrift fliall come from heaven to (hew us the way to falvati-on, and to guide our feetc into the way of peace, and we fhall either bccarelefle or refift it, doe you not thinke the Lord will be filled with indignation againft fuch a man? will hec not be angry with fuch] a man 1 Is not the Sonne angry when he is not received? Kifle the Sonne left be be angry: Will he not lay the axe to the rootc of the tree, and cut off fuch a man,as men doe briers and thornes,whofcendis damnation? This is the cafe ofallthofe that love not, when they rejeft the Lord, and the Lord (hall come to be a fuiter to them, and they will have none of him. This is enough to cleare this to you, That whofoever loves not, is in an evill condition, in a ftate of damnation, he is not in Chrift, he is a man without the Covenant, We come to make fomc ufe ofthis.

If it be of fuch moment to love the Lord,then let every man Iooke to himfelfc, and confider whether hee have in his heart this love to the Lord Iefus; for as it is with men, although you may doe them many kindnefles, yet if it proceed not from love, they regard it not: fo it is with the Lord, whatfocver you doe, though you may doe much, though you pray never fo conftantly,

B b 3 though

Reafa

iFfe.

O

L o

V E

iCor.i^.ai.

though you fan&ifie the Sabboth never io diligently, doe what you will, yet if you love him not, he regards it not: Neither circumcifion is a-ny thing, nor uncircumcifion is any thing, but love, Indeede, when a man doth love him, the Lord bcares with much, as you fee hee did with D^/^becaufehewasonethat loved him. But when you love him not 5 performe never fo much, he rejects all, he heedes it not: As you fee it was with Amaziahy you know how much he did, yet it was not accepted, hee did it not with a perfed heart,that is,he did it not out of love* And therefore the Lord doth with us as we doe with men, when men have falfe Jjearts, we fee they love us not, we fay they doe but complement. So the Lord Iefus doth. This fhould helpe ustodifco-ver our feives, there is no way to difcover hy-pocrifie, none fo fure a figne of it, as where love is not.

And therefore learne by this to know your feives, and to judge of your condition: It may be, whenweconfefTeourfinnes, wee have not thought of this, that we love not Chrift, or at the leaft, we have not confidered what a finne it is, but you may know what a finne it is by the puniihment of- it: % Cor. 16.22. Let himbe accurfed that loves not the Lord Iefus. You may know the greatnefle of the finne by the greatneile of the punifhmentj for the puniftiment is themeafure of rhe finne, and (marke it) he doth not fay,if you beleeve not in the Lord Iefus, or if you doc not obey him; but if you love not the Lord Icilis;

That

Love.

2 5

That is, if there be anomiflionbutofthis one thing, that you love not,let fuch a man be accur-fcd,ycalet him be had in execration to the death. Therefore confidcr this, how great a finnc it is , not to love the Lord. And when you confidcr your finnes, and make a catalogue of them, lookc on this, as that which difcovcrs to us the vile-neffc of our natures, as fWi&lth of luff, I knew not that it was finfa, but by the Lirv: but when firinc began to live, he died : So I may fay of this, it may be men take not this in o confideration, this finnc, that they have not loved the.Lord 5 and therefore learne to know it. When wc confidcr this, that he is accuvfedwho loves not Chrift, it' may open a crevifc of light unto us, to fee what condition wee are in, how curfedour nature is, how hainous this finne is, when a man fees that there isacurfed man, a man whom the Lord fets himfelfc againft, a man whom the Lord is an e-nemic to, whom he puts all the ftrcngthand power he hath to confound, when hee fees there is a man whom the Gofpell curfeth, which is more terrible than the Law, becaufe the curfe of the Law may be repealed, there is a rcmedie for that in the Gofpell: But the Gofpell,if that curfe a man, there is no remedie: This (hould humble us j for the Gofpell (hould humble us as well as the Law. And there arc finnes againft the Gofpell as well as againft the Law, and whatfoever is finnc fhould humble us, yea the finnes againft the Gofpell are greater than the finnes againft the Law: And therefore in this fenic the Gofpell is.

Bb 4 fitter

*4

Tryall of love by the affections.

/_

Of Love.

fitter to humble us. Now when a man comes to confider his finne, it may be poffibly, he lookes to finnes efpecially againft the morall Law ; but you muft learne to doe more than that: Begin to thinke, Have I received the Lord Iefus < Have I beleevedinChrift? Thefe are great fins againft the GofpelL- and thefe finnesfliould chiefly humble us. If you thinke I preflethis too .hard, confider the words of the Apoftle I named, Ztf him be accurfed that loves nrt the Lordhfus : Let thefe words be founding in your carcs^ compare your hearts to them, fomctimes caft your eye on the one, and fomctimes on the other, and fee if it be not abfolutely requiredto love the Lord. And agame, refleft. on your hearts, and fee if you be in the number of thofe that doe love him..

And take heede herein that you deceive not your fclves, for it is the manner of men, when we prefle the love of Chrift upon them,thcy are ready to fay, I hope I love the Lord, I hope I am not fuch a mifcreant as not taloye him £ yea but confider whether thoudoe or no: it is true, thou maift deceive rac or another man when thou pro-feflCeft love to God, bat in this thou canft not deceive thy felfc; for a man knowes what he loves, love is a very fenfiblc and quick afie&ion. When a man loves.any thing, when hee loves his wife, loves his friend, loves his fonnc, loves his fport, his recreation, he knowjs he loves it, he hath the feiife of that love in himfelfe.Therefore coiifider with thy felfe whether thou haft any fiich ftirring affection towards, the Lord itfu* or no^ doeft I

thou I

V E.

'

thou fccic thy heart fo poflcflTed with him? arti thou ficke of Iovc,as the Spoufe faith in the Canticles, / am ficke »fUvt f That is,arc you grieved when he is abfent? are you glad when you have him t when you can get into his prefencc t for there is a kinde of painful ne(Te in love: and all painfulneffe is of a quickc fenfe. When it is faid, the Church was ficke of love, ficknefle is painfull: And therefore when you want the Lord, when there is a diftance bctweene him and you, when he doth not lookc on you as he was wont, there will be painfulneffe in it and gricfe.

Againe, there will be much joy and gladneflc when you have him. Therefore let it be one way to examine your felves, ifyoufcelefuch a love towards him or no.

Befidesthat, letmceaskc thee if thouwalkc with the Lord, if thou converfc with him, if thou be pcrfeft in his prcfence, if thou doe as Enoch did, walke with the Lord from day to day; as it is an argument of an evill man, that hewalkes not with the Lord, that he reftraincs prayer from the Almighcy,that is,that he doth not converfe with him: So is it a great argument of love to defire Gods company, to-defire to be with him, to walke with God: (to life that phrafe. )You will fay. What is that to walke with him ? To walke with him is to obferve the Lords dealing with you, and to obferve your carriage and dealing- to him againe, that there may be continuall commerce and intercourfe every day, that continually every houre, every moment, you would con-

\ fixiei:

2 5

I. By gricfe.

t. By ioy«

iTryall, by walking with

the Lord.

To walke with God what?

z6

O f L

O V E,

5 Tryall 3 by the diligence of love. Thciti.4..

fidcr and thinkc what the Lord doth to you, what his carriage is to you, whatpaflages of his providence corcerne you. Againe confider what you doe to him, what carriage there is betweenc you:I fay this converting is an argument of love. Sh: 11 a wife profeffe love to her husband,and nc-never come where he is, never be within dores, and never be in his companie < So, will you fay you love Chrift, and not be frequent in prayer, or negleft and flight that duty,feldome converfe with him,and feldome fpeake of him? When you love your friend, you are with him as much as you can, you love to fpeake with him, and to fpeake of him: So it is with the Lord,if you love him, certainly you will love his company, you will love his prefence.

Befides, if you love the Lord, you know love is a diligent thing: and therefore it is called diligent love, i The ff. 1.4. Bffecluall faithy and diligent love: that is, when a man loves a thing, he is diligent to obtaine, he fpares no labour, no coft, he cares not what he doth fo he may get it- much labour feemes little to him, many yeares feeme a few dayes, hee cares not what he doth fo hee obtaine it, he is diligent and laborious. Doe you take this paines to draw neere to God, to get grace, to excell in it? Are you willing to put your fclves to it, todenieyourfelvcs in youreafe, to take fome time from other bufinefies, and to be-ftow it this way? arc you content to put your felves ro a harder taske, to forbeare things that are plcafunt according to the flefh, to take paines

for

O V E.

*7

4 Tryn!!,defire of prcfcnt <ra-ioymentof thc|

for the Lord? If you love God,it will make you diligent. A man v. ill take paiacs to get the thing he loves.

Bcfidcs, love is an affection that would enjoy prcfently the thing it loves, it cannot endure deferring. And therefore when a man profeileth he thin 8 bclorcd loves the Lord, and yet will defer re to coine in, iayingj wil ferve the Lord perfc<ftly,but not yet, not till my youth be a little more over, not till things be thus and thus with me, then I will- it is certain thou loved him not:for it is true of every aftcdion, that which is a true and right affection, that which is an hearty affection, it is prefent. If a man dciirc any thing,he would have it presently, hope would be prcfently fatifficd : and therefore hope deferred is gricfe, and love deferred is a great griefe: So that if you finde a difpoiition to put it off in your fclves, I will doe it, but not yet 5 certainly you love not the Lord. It may be, if you were fure to die within a week or a month, what men would you be? how perfectly would you walke with Goddiow would you have your hearts weaned from the world more than they be? Well, if you love the Lord, you will doe as much prcfently, though much of your life remained for love is a prcfrnt affe&ion, it cannot endure deferring, but it would h:.vcfuil communion, and that (pcedily and prcfently :fo is it with that affection where jrou findc it.

Againe, if you examine your felvcs further, if you have this love in you, you may know it by this; Love Is a thing thirds well pleafed with i:

felfp,

< *""ryntt <^

£ Tryal of lore byitsconftrai-I ning u$ to ' pleafe God.

Of Love.

felfe, as we fay, Lcve defires no wages> that is, it carries meate in the mouth of it, it is wages e-noughtoitfelfe, it hath fweetnefle enough in it felfe, itdefires no addition: So it is when a man loves, Love pay es it felfe, I fay, it is its owne wages. And therefore if you love the Lord, you (hall know it by thisj youferve him, and fervc him with all your might, with all your ftrength, though he fhould give you no wages. Iacob, as you know,ferved for Rachel, the very having her was wages enough; So if you Iotc the Lord, the very enjoying of the Lord, the very having communion with the Lord, the very having the aflTurance of his favour, that you might fay, CMy Behind is mine, And I am my Beloveds :t\iis is wages enough to a man that loves indeed,to fuch a man, though there were not heaven to follow, though there were not a prcfent reward, nor a futurc,yet he would love the Lord$and if he loue him,therc will be a delight to fervc him: and enough to him is the Lords favour, as Chrift faith, It is my meate and drinker dee my Fathers mil: that is, though there were no other meate and drinke, though there were no other wages, yet this was as plea-fantto him as eating and drinking. Aske thine owne brcaft, whether in any thing thou Ioveft,if the very enjoying of that, though there were no other wages iupcradcied, if that were not motiue enough, if it were not comfort enough, and wages enough to you to doe it !

But befides all this, to name one more, if you loue the Lord,it will makeyou,it will conftrainc |

you)

Love.

*9

youtoplcafehim,itwillputfuch ncccffity upon you to obey him in all things, to doc what he requires, whatfocver is for his advantage, that you j cannot chufc but doe it • as the Apoftlc faith, I l Cor.$. The Love of Christ conUr nines us: What is the meaning of that i That is,I cannot choofe but doe ir, it makes a man doe it whether he will or noj it is like fire in his bread, he cares for no fhame,it makes him goe through thicke and thin, the loue of Chrift conftraines us. It is true, I confeffe, I may lofe my reputation,you may reckon me a mad man, forac men doe thinke me fo, but that is all one, I muft doe it, the loue of Chrift conftraines me. So that where loue is, it isfuchaftrong impulfiuc in the heart, it carries oncontofcruc and pleafe the Lord in all things, that he cannot choofe but doe it. As a man that j is carried in a (Ifong ftreame,or as one that is carried in a cruwde, or as one chit is carried in the hands of i ftrong man, fo a man is carried with this aifeAiontiiac liee cannot: choofe. You will lay, this is ftrangc that Iomc fhould compell, it doth nothing Idle. It is true: You muft know, when the Apoftk faith ^The love of Chrift con-fir A-nes me y it is a <JM-:tonomy from the cffc<3, that is, loue ra -ikes me doe it in that manner as a man that is compelled, that is the meaning of it: fo it hath the fame effc& that compuifion hath, though there be nothing more different from compuifion than loue. And therefore know that of loue, that it is fuchachangeasdrawesonc to

ferae

i Ccr, j.

Object.

wn ry.

-=*=

3°

Of L o v*.

fcrue the Lord out of an iaward attra&iue,thcnccl I take that note ofloue, fuch a thing as puts it on, fuch a thing as nfeth from an inward inclination of the mind,fro an inward principlc/o that there is no other fpurrc, no other attra&iue, but the a-miablcnefiTe of the objeft.

Now when a man fhall finde this in him-felfe, that hce hath all thefe, hce findes that hee hath fuch a fenfible loue, that heeknowes hec loves the Lord Icfus: Againe, hce findes an earncft defire to be in company with him, to walkewhh the Lord from day to day: Againe, hce is exceeding laborious and diligent to get this love , to get this afiurance of favour, and to excell in that grace,without which he kflowes he cannot pleafe him: Againe, when the affe&ion is piefent, you would haue communion with the Lord, and you would not haue it deferred-: A game, when a man lhallbewcll plcafed with that hce doth, it is enough that hee hath the Lord himfelfe, though there were no other wages: And when hee findes fuch a ftrong impulfiue in him, in his ownc heart, that carries him on to feme the Lord, that hee cannot choofe but doe it 5 then you loue the Lord: And if you lone the Lord, you are in Chrift. But if thefe things be not in you, you doe not loue him: and then, what is your condition '. You know what the Apoftle fairh, Hee that loves not, let hrm hee accurfed, let him tee had in execration to the death. I fhouid profe-

cute

I

Of Love.

J*

cute it farther, apd (h?w th? reafons why

wee (hould louc the Lord, as there

is great reafon : But that I

muft deferre till the

afcernoonc.

FIN 1 S.

THE

O F L O V E.

>ti&;®Si *ns$er»a 3&&4S?: %»

THE

SECOND

SERMON.

Gall at. 5. 6. For/;? JefusQhrift, neither circumcijtonavailed any thing, nor uncircumcifionjtut Faith which Tborkcth by Loye.

He laft tryall of our love to Chrift was its conftraining vertue, love will conftrainc you to ferve him,f you cannot choofe but doe ir, it fo conftraines a man, as the weight of a ftonc compelleth it to goe to the center, as thelightnefle of the fire compellsitto afcend up; for fuch a thing is love, a ftrong inclination of the heart,when the foule puts it felfe on any thing from an inward principle, from a bottome of its cwne,when it js carried on with no other motive but theamiablenes of the obje£. Now

Now to conclude this, wee mud befeech you to confider your ownc condition, and examine your fclvcs by thefe rules, that you may be able to fay as Peter faid, Ltrdthou knoxveH I Uve thee: that is,to have fuch an afTurancc,that your hearts may be well afFeded towards Chrift Iefus, that you may love him,that you may be able to fay to God, who known our hearts, fearcheth our rcines, that knowes all the windings and turnings of yourfoules, Lord thou knoweft that I love thee. Since it is a matter of fuch moment, wee fliould be carefull to examine, if we findc that wc have not yet this love: forwemuft know, that all that we have, all that wc doe, it will nothing availe us, but faith which worketh by love. And if you objeft, why doe ye preach damnation to us i doe you tell us we are in an evill condition for want of this love < I anfwerc, it is profitable for you, while you are in fuch a condition, to have it preached,it is good for you to fpeake this damnation to your felves,that while yet there is hope you may feek to be healed,that you may be tranf-latcd into another condition, that you may not perifh in the evill day, when there fhalbe neither hope nor helpe for you.For you muft know,that when wee deliver you thefe figncs of examining your felves, our end is not to grieue you, this do-ftrinc tends not to deftrudion, but to difcover to you your ownc hearts, that you may know your ownc condition,that if you want it,y ou may fcek after it. If therefore you findc a want of this love, that we will doe next, fliall be to flicw you what

C c reafon

??

Motive* to lov« Chrift.

Of Love.

rcafon you have to love the Lord Iefus: for there is no better way to get it in you, than to defcribe him to you, to {hew you what caufe there is of loving him: if wee were able to prefcnt him to you as he is, we fhould effed this thing, but that mad be the workc of the holy Ghoft 5 notwith-ftanding we will briefly open to you fuch rea-fons as we finde ufed in the Scriptures.

And firft, let this moue yon to loue him, that he is worthy to be beloved, as David fpeakes, Pf*iLi$.$. The Lord is worthy to bepratfid: fo wee liny fay, the Lord is worthy to be loved: for what is it that makes any thing worthy of loue, it is the excellency that we finde there. Now in the Lord there is all kinde of excellencyrwhatfo-ever there is that is amiable under the Sunne, all that you (hall finde in him more abundantly: If ever you fee any thing in any creature, any thing amiable in man, if ever you fa w any beauty, any vertue, any excellency, allthele muft be more a-bundant in him that made thefe creatures. And therefore if you haue a loue, as there is no man without fome loue or other,fome creature feemes beautifull to you, thinke with your felues, this is more inthe Lord. If ever youfee excellency in any man, if ever youfee any nobleneffe, any ho-linefTe, any excellency of difpofition, know that it is more abundant in the Lord Iefus : Let thefc rivers leade you to that Ocean,to that abundance of excellency that is in the Lord. Aid if you loue any creature, let it be with a little loue, let your affeffcioabe proportionable to the ohjcA; as it

exceedes,

Of Love.

cxccedcs in the Lord.fo let your louc execede towards him, to loue him with all your foule and all your ftrcngth: And know this, that hee hath not onely that in an omnipotent manner, that is but fprinkled among the creatures, they haue but a fparkc, but a drop of it ^ but alfo there is this in the Lord, that there is nothing in him but that which is amiable; every creature hath fome im-perfei5honinit,there islomcwhatin it may caufc avcrfution in you, there is no man but hath fome weakneffe, but hath fome infirmity, there is no creature but it hath fome want, fome defe<5t in it: but in the Lord there is no want, there is nothing to put you off- but as the Church faith, Cant. 5. He is wholly delegable : that is, there is nothing in him but that which is amiable. That would be a very profitable thing for us in this cafe often to thinkconthcLordlcfus, to prefent him to our felues m our thoughts,as the Spoufc doih^Cant.^ . ihee confiders her xvcllbelovedis the fairest often thonfand: fo wee mould beholde the perfon of our husband. You know it is but a harlottry loue to confidcrwhat wee haue by our husband, to consider what riches he brings, what honour, and not often to contemplate upon his perfon, and upon his vcrtue and excellency: wee mould karne to doe this with the Lord, that wee may loue him. Therefore that wee may hclpe you a little in this contemplation, wee will fbew you how the Lord hath defenbed himfelfe: Exod. 34.4. when the Lord defcribes himfelfe to Mo-fes, thus he declares his ownc name, The Lord re-

C c 2 hovahy

*«

o

Love.

hovah,flrong, mercifully gracious, long-fujfcring, 4-hundantinhndneffe and in truth, referving mercies for thou fands, forgiving iniquity, tranfgrefion and finne, &c. Wee will a little open to you this de-fcriptionthat the Lord giues us of himfelfe, that Co you may learne to know what hee is y for the way toloue the Lord is to know him: and indeed therefore we loue him not,becaufc wc know him not- there is no other reafon, why in heaven, when we fhall come to be prefent with him, wee (hall loue him fo abundantly, but becaufc wee (hall know him face to face y that is the reafon the Angels and the Saints loue moft: And of e-very man amongft the Saints hee that knowes moft loucs moft. Therefore it fhould be your labour to know the Lord. But to open, as I fay, this defcription unto you,

Firft, he is Tehovab, that is, hee is a conftant friend to whomfoever he is a friend, he is alway the fame; for that is another name, by which the Lord describes himfelfe to Mefes, when he fends him to ^£gypt, lam that lam, faith hee, fay J am hathfent me: I take this word, that it comes from the fame rootc y Iehovah is defcribed by that I am, and by that it is beft underftood, when the Lord calls himfelfe / am, whereas every man may fay, I was, and I (hall be, this every creature may f >y, but the Lord faith, lam • that is, whatfoever the Lord was from eternity, the fame he is to eternity, there is no change in him: And that is a great excellency in him that may moue us exceedingly to loue him. You know when we meete with

V E.

?7

a friend that is conftanr, that hath no alteration in him, that is a furc friend, hauc him once and hauc him for ever, it fcts a higher price on him. Waen we ca :i confider what the Lord is, that he hath dealt thus and thus with us, that he hath loved us- and when we confider he is conftant in it, due he embraced) them with the fu:c mercies ot D.iv d, as they are called; that is,his companions fade not, but wiien hce bath once begun to loue, hec loues for ever : it is not fo with men, if they loue us at one time, they forget us againe, as the Butler forgot loffh^ when they are in profperity they forget us, but the Lord knowes us in all our conditions^ thou haft knownc my foulc in adver-fitie. When we are in 3 ftrait, friends oft times are backward to h;lpe us,but the Lord in fucli an exigent he h the fame ; he appeares in the Mount when there is no helpe in man; I fay, this constancy, that God is alway the fame to us, that his mercies are f ure, for they are called the fare merges $f David. He (hewed mercies to S4*/too,but they were another kindeof mercies^ Saul was not one that he had chofen to himfelfe,and therefore his mercies continued not, for indeed hce ncwr loved SauI with that unchangeable loue : But when he loues any man as he loved D*v:d, his mercies are fure as they were to JT>Jv:d. D*v<d was ready to ftcp afide often as well as SauI, hce letSWgoe, but he carried DuvJ alorg, they w^relure merci< s : and fuch hee fhewes to all thofe that he hathb.gun to loue.Thatis the firft, I am, 01 Lhjvrfj.

Cc i Second's*,

w

o

iF

L o

V E.

I Secondly,he is ftrong Jehovah, Qrong^ merciful! \ and gracious, &c. that is, Almighty.What is the 'meaning of that, that he is almighty <* The meaning of it is this,that the Lordhath.all theexccl-lencies-thofe which we call graces and venues , and qualities in men , all thefe abound in the Lord 5 for what femes any vertue for, or any quality that you haue, but to enable you to doe fomething: if a man haue any fcience or art,that is but to enable him to doe that which without it he cannot doe: if a man hath the art of 'Arithme-tique, he is able to number, or if he haue the art ol Logicke, he is able to difpute: come to all mo-rall rertucs, What is temperance, but that which enableth us to doe fuch and fuch things up«. pon fuch and fuch occafions * What is patience, but that which enableth us to endure af-fli&ions > So all that is excellent in man, all thofc amiable, thofe beautiful! qualities wherewith the foule is adorned, arc but lb farre good as they enable a man to doe this or that. Now when the L ord is faid to be almighty, the»meaning is, hee hath all excellency in him, and hee hath-it in the higheft degree, for in this fenfe God is able to doe more than any man, in regard ofexcellency; whatsoever a man is able to doe, you know how infinitely the Lord hath it beyond him, he is able to doe Co much more as he is beyond any man : For that power, that attribute, that quality that is in man, it is not a quality in him, he hath it beyond any man. Againe, when a man is able to doe one thing, yet he is not able to doe another, one creature is able to doe this,another thax: But

the

Of Love.

39

the Lord is Almightic, therefore he is able to doe all things. And therefore this is a kmd of cx-ccllencic, that is the fecond defcription, he is lc-havAkyind he is Almightie.

But now when you heare that the Lord is thus conftant,andthus exceeding in cxcellencie,a.man will be ready to fay, what is this to me \t I am a finfull man,there is nothing in me bur that which may turnc away the Lord from me,and caulc him to abborrc me : Well faith he,:o comfort you, know that I am mercifull, excecchg pittifuU^ex-cceding ready to forgiue, though your finnes bee exceeding many, though they bee exceeding great, yet the Lord he is mercifull: he is ready to pafle by all thole infirmities. And that is another of his excellencies. Yowknow we reckon it a very amiable thing in a man when we fee him pittifull. This doth more abound in the Lord, than in any creature,thcre is no man in the world fo ready to forgive as God. If he were not God, if he were as man, my brethren, could hee beare with us as he doth t Let us doc to a man injuries, and injuries againe and againe, and never give o-ver,what man can beare ir,doth he not in the end withdrawc himfelfe, and will no more be reconciled i But it is not fo with the Lord, when wee have done all, let returne tv mc^ faith the Lordlier. 3.2. Well,butifwc hauc fuch finnes in us, fup-pofe the Lord is mercifull and ready to forgive, but yet there is no goodnes in us , wee hauc no-1 thing in us why he (hould regard us, and why he fhoald looke after us: To that it is anfwered , the Cc 4 Lord

Lord is gracious, ihatis , though there bee no

worth found in yon, ye; he is ready to doe you

£Ood:;:s grace you know is proper to a Prince or

a great man,that is fay d to be gracious to his fub-

je#, or to one that is very intcriour, becaufc hee

can doe nothing to xkferuc it, ir is called grnce,

for grace you knowe is nothing but freenes, and

to be gracious is to doe things freely,when there

is no motiue, no wages, when there is nothing to

winne him, but of free grace he doth it. So the

Lord doth whit he doth of his free grace, he hath

mercy on whom he mil have mercy, that is, when all

men did ftand before him alike, though there

were nothing, when there was no caute why the

Lord (hould regard them more than an other 3 yet

He willhaue mercy on whome he will haue ?nercy> that

is,he is gracious,taouglithere be nothing in us to

winne.that love at-hi&honds. Well, but yet wee

may be readie to object,.it is true^ the Lord hath

been thus to me,he hadh. ben very merciful to for-

\ giue me my linnes, he luih beene very gracious

j to me to (hew me favour when I never deferved

lit, but after I was puc iat >iuch acondition, I

Iprovoked him to anger by. rehpfing intofinne

againe and againe after I have been in a good e-

ftate, I have broken the covenant with him, I

continued not in that good eftate thai out of Ins

mercy he.hath put me into.

To this he aifwcrs, HzUhniftrfi/inr, that is, thoughyou provoke hi n ok of m-a(ure,vthough yoa hive done it ag line and againe, he continues patient, y ou cannot wearie huno a;, bu: his mer-

&

O V E.

cy indures forever: you know that if there were an end of his mercy, that on your finning 3 hcc fhould give over to be mcrcifull, his mercy did not indure for ever, therefore it is faid, He is long fujfcring^ becaufe though your finnes be often repeated,yet the Lord as often rcpeates his mercy, therefore there is a multitude of mercyes in him, as there is a multitude of finncs in you , there is a fpring of mercy in him, that is renued every day, he opens a fpring for ludab & lerufjlem to rv.tjh in, it is not a Cetttrne but a Synng, that is renewed as ra :ch as your flnn?s,that as you are defiled daily, Co the Lords mercy is renewed to wafh away thrift firings, he is long fuiTcring. But befides all this.he goes yet one 'tep further; he is abundant in kindles and in truth, that is,if you would know die Lord yet further , whereas you may thinke Hi is .1 urr.bk G*d y becaaie of his great Majeftie, and po wer,and therefore that thole difturten you, as whereloever you find terriblenefTe, that (you know; purs o% it is contrary to love: and therefore the-Lord co wion^us the more, tells us: that chough lie be fo great a God as he is, yet he is a-bund.int in L>.nitap y th\t is > H: is tx;eidi-ig re.idy to ■rire with us y that looke what you finde iaa kinde Husband, inakuiiieFather,orin akinde friend, that you (bill find in tlie Lord , he is exceeding kxndcto you 5 heis not har(h, he is nor ftiffe, he is not .ready to obfeiae all that you doe amide, if you will aske any rhin^ at his hanis,if you want it,(as therein kindnes doth confift) he is ready ta doe ir,\vhaclbwver it is,he is a God hearing prayed

n

O f L

O V E.

er, he faith, whatfocver you askc at his hands he will doc it, can you have a greater kindnefle than this ? if kindneflcbe an atira&iveto winne love 5 hee is kinde, and hce is abundant in ir. If you will not beleeve this aflcrtion, this affirmation, this defcr'ption of himielfe, hec tells you he hath promifed,and he will be as good as his word, he is abundant in truth, that is as if hec fhould fay, I am notonely of fuch a nature and difpofition as I have defcribed my fclfe to be,but bLfidesthis I am engaged to you, you have many prcmi&s I have made you, I have fworne I will doc thus and thus: Therefore I will addethis to this difpofition, lam abundant in truth, that is, you fliall findemeas good as my word; and not lb onely ,but I will be better than my word:/ am abundant in truth .• that is, his performances execede, they runne over, whatfoever hee hath fsid, he will furely doe it. Confider this, consider how many precious promifes yeu have, confider what the Lord hath faid hee will doe for you, how full is the Scnp&re of promifes every where- remembei' this, the Lord-is abundant in truth, he will doe them and overdoe them, hee will fulfill every word that hee hath faid. And that he may give you a proofe of k,he addes,that he refcrves mercy for thousands , that flicwes hee is abundant inkindnciTeand in truth : as if hec fhould fay, when any of you doe mee fcr-vice, when you are faithfull as Abraham ray fer-vant was, 1 am bound no more but to reward your felres, but I am abundant in mercy and for-

givencfle

O V E.

4?

givcneflc, rcfcrving mercy for thoufands: The Lord cannot content himfclfe to doe good to a mans ownc perfon, but to his children, to his generation. As David when he loved Barz,ilLy and JonAtfun^ it extended to their poftcrity, when his love was abundant: fo the Lord refcrves mercic for thoufands*

Laftly, becaufe the objection ftill comrs in when you have fuch a defcription of the Lord: I J but my finncs are ftill repeated^ hee addes in the ! conclusion, he is a God ftill forgiving iniqmtie, j frAnfgreJfon *ndprint* Why arc thofc three words ; put in i That you may know that hec forgives i finnesofall forcs^for every man is ready to finde ! fome peculiarity in his finncs, hee thinkes fuch and fuch finnes cannot be forgiven, finncs that I have committed thus and thus: Nay, faith the Lord, what finncs focver they are, of what nature foever, he fotgives iniquity, he forgives na-turall corruption, he forgives leffe infirmities, he forgives greater rebellions ^ and he is ftill doing it, for fo the wordfignifieth, hec is ftill and ftill forgiving iniquity, tranfgrcftion and finne. So we have ihewed you what the Lord is, that you may L*arn to know himahcrfore we vvil conclude this firft,andfiytoyouastheSpoufefaith,C*i«/. 5 . Such a one is the Lord, and fuch a »m U our rvellbelo vcd> oh you daughters of I em [.ilem, that is, he is wholly delectable • if we were able to (hew him to you, itmuftbe your labour to confider him, | that you may lcarncto know him, and to love; him.

Secondly^)

3 <JWot.

Of Love.

Secondly, when you know this ancfconfider what the Lord is, sad what excellency is in him, confider in the next place the greatneffe of the Lord, and know that this great God is a fuiter to you for your love, that is, he that makes towards you: If a great King, or if your potent neighbour fliould fue to you for love, would not that move you? You know the weaker fliould fecke to the fhongcr, men of meaner condition fliould fccke to him of higher place*, when the great God be-feechcth us to be reconciled to him, whefchee defires to be at peace with us , and to be friends with us, I fay, the greatneffe of God is: great argument to move us to love him: as you have that-Dfltf. 10. 17* when the Lord reafons there with the people to perfwade them to love him, faith hee, / am the Gedof Gods, the Lordofhords, mighty md terrible: as if he fliould fay> this great God hath done all this for you: and this he requires at thy hands,thatthou fliouldcft love him, when he (hill defirc but this, refufeit not. If one that we contemne, one that is beneath us fliould feekc our love, wc are ntit €o ready to returne loveagaine,forwefayhe is below: But when we confider God in hismajefty and greatnefle, that he fliould feeke to be reconciled to us, that fliould move us,that fliould win our hearts to him

Befides, confider what the Lord might have required of you^you know you are his creatures, you know what a diftance there is betweene the Lord and you,if he had put you on a harder task, you ought to have done it, if he had faid to us,

you

O V £•

45

you (halt offer your children to mcin facrificc, you (hall give your ovvne bodies to be burned, you (hall be my (laves, who could have faid any thing to that, for he is the Lord, the great God, our foveraigne Crcatour: But now when the Lord comes and askes no more at our hands but this, you (lull love mee, will you deny it him * This is effectually urged in the fame Chapter, Dent. 10. i4.where'J^/?/(markc the manner of urging it) had defcribed to them what the Lord had done for them, that hee had brought them into that goodland^&c. K^indnovv, faith he, what doth the Lord require of thee for all this y but onely this, that thou love the Lord thy God f As if hee fhouldfay, the Lord might askc much more at thy hands- if he had, thou hadft no reafon to deny it but all that hee requires is that thou love him: and wilt thou denic this unto him?

Bcfides, confiderwhoitisthat hath planted this loue in the heart,is it not the Lord that giues thee this very affe&ion t And when he calls for this love againe at thy hands, do^h hee call for more than his owne? Shall hee not gather the grapes of his owne Vineyard t and (ball he not eate the fruite of his owne Orchard i Hath not hee planted in us thefe atfetfions i and ought they not to be returned to him, tofervehim and topitchonhim i

Bcfides confidcr, you are engaged to love the Lord, and that fliouldbeagrcat motive to us: j in Iojh. 24.12. toil are witmffes that you have l ho fen the Lord this day tofervehim: k^A nd they faidjve are

mtntffcs .•

4 rjlfot.

5 Mot.

Iofa.14.

Deut.ji.xj.

Of L oj e.

rvttntjjes: that is Ufuahs fpcach to the people: As if hecihould fay to them, you are not now to choofe, you are now engaged, you cannot goe backe, you have profefled you have chofen the Lord to ferve him, therefore you are witnefTes a-gainftyourfelvcs. So I may fay to every man i that heares mec, you are engaged to love the Lord: Why C Becaufe you have chofen him for your husband, you are baptized in his name,you have taken him for your Mafter,and for your Father, therefore he may challenge it at your hands as right, for he is your Father: and where is his honour then < He is your Mafter, and where is his feare then ? That is, you are engaged, he may challenge it juftly, you are his, <hee hath bought you, yea he hath overbought you, hee hath paid a price more worth than we, hee hath bought us with his blood: And what hath hee bought us for but to be his, that is,to love him < Therefore when we love him not, wee robbe God of our felves, we doe an unnaturalizing, it is treachery and injuftice in us. As you know, it is one thing in a woman that is free from an husband to ncgleft a man that is a friend, but when flic hath engaged her felfe, and the match is made, now it is adultery: So every one of us that loves not the Lord, finnes the more, becaufe he is engaged to him: Deut. 32*13, Thou forfookefi the flrong God oftbyfalvatien, thou forfakeft him to whom thou art engaged, he is the ftrong God of thy falvati-on, he hath done thus and thus for thee. There-tore confider this, for feeing you have fuch an

affe&ion

O V E-

47

affcftioivas love is, you muft beftow it fotne-where, fomcwhat you muft love : and you muft know againck is the beft thing you have to bc-ftow, for that commands all in you • and where will you beftow it i Gftn you findc any creature upon whom to beftow it rather than the Lord < Will you beftow it upon any mane The Lord exceedesthem, as David faith y Who among the gods is like thee * That is, take the mo ft excellent among thcm,that therefore are reckoned as gods, yet who among them is like unto theefor whom will you beftow your love upon,your wealth,or your plcafures or your phantafies { You muft thinkerhe Lord will take this exceeding cvillat your hands,that you fhould beftow this affeftion elfewhcrethanonhim whom you arc engaged unto, to whom you are bound fo much, who hath done (o much for you.

But that which moves us moft is particulars, ifamanconfider what the Lord hath done fur him in particular, remember what paflage hath becne betweene the Lord and you from the beginning of your youth. Ier.z. Neither fed they where is the Lord that brought jon out of the land of Egypt through the wildernejp: I remember thee from the land of Egypt ,&c. That is, let a man consider Gods particular dealing with him, for when the Lord would ftirreup David, and melt his heart, and bring it to a kindly forrow for his finnes, he takes that courfe : 2 Sam. 12.7. it is Nathans fpeech to him, faith he. Did not the Lord doe thus and'thus? Didhcenot make thee King of Iudah and

ifrael?

6 (Jlfot.

Icr-i,

iSarrun.7.

Of Love.

7 Mot.

Gal

20.

JfrAtl f Did not fa give thy lM 'afters wives and thy jslajlcrs hcufesinto thy befome? And if that had nor been enough, he would have done thus and thus. So let every man recount the particular kindnef-fes and mercies he hath received from the Lord $ and when we confider that it is he that doth all, that it is he that feedes us, that it is he that clothes us, we have not a nights fleepe but he gives it to us, we have not a blefiing but it is from his hand, there is not a judgement that wee efcape but itis through his providence: I fay the confidcration of rhefe particulars (houldbeas fomany fparkes, to brecde in us a flame of love towards the Lord, to thinke with your felves when you have done all, how unreafonable a thing it is, how unequall a thing that you fhould forget this God,that you fhould never thinke on him, that you fhould not love him, hee that hath done thus much for you. And laft of all confider, that the Lord loves you,for that is the ereateft motive to winne us to love him $ for as fire begets fire, fo love begets love. This was the caufe that Paul loved the Lord, Gal. 1.20. He that lovedmee, andgauehim-felfefor me, faith he, I will not lWe any more to/ my felfe, but to him, he hath loved me, and gave himfelfe for mc, he hath loved me.-and there was thattcftimony of his love, hee gave himfelfe. I fay confider this love of the Lord, and let this beget in you a reciprocall atfeftion towards him: Puc all together, and confider the Lord is worthy to be beloved, that he that is fo great fues to you for your love, that he that is God, that planted

O V E

4?

ted that love in your hearts, and therefore hee doth but call for his owne, that hee that hath ' done you fo many kindneffes, that you arc fo engaged to him,that you are now bound unto, you : arc not now to chufc; at the leaft coir,e to this,to fay hee is worthy to be beloved, bring your hearts to this, to defire to leve him.

You will fay, we may defire long c;iough,but how (hall we be able to doe it f

I will tell you m a word, and fo conclude. Firft, youmuft pray for it, it is a lovely fuite, when we come to the Lord and tell him, that we defire to love him, that we would iainedoe it if we could, and befcech him not to deny us that requeft, that we know is according to his will: doe you thinke that the Lord will refufe you in that cafe, efpecially if you'begge k importunately at his hands C

For if you object and fay,we have prayed and have not obtained it; know, rhat to love the Lord is a precious thing; and therefore the Apoftle reckons it fo.

You will fay, How doth this prayer doe it? I fay that it doth it partly by obtaining at Gods hands; for when yon crieearneftly, hee cannot denieyou: But as he did with the lame and the blinde when they 'were importunate, hee never neglected any but healed them. When you eric tothe Lord, and fay , I would fame love thee, burl cannot, will hee not be as willing tohealc thy.foule, to give thee legges to runne after him, and eyes to fee him, as he was to heale the lame

D d and

Obicff.

Mcancs to enable us to love God.

I. Prayer.

Olject.

ObicR. Anfxv.

Prayer w«rkes lot€4 wajes-

Ob]ttt.

Jttfo. J

xTheflU.

Of Love.

and the blinde, certainly he will not denic thee.

But befides that,prayer doth it, becaufe it brings us to converfe and to have communion with him; by prayer wee are familiar with God, by that meanes lovegrowes betweene us:as you know when you converfe with men, it is a means to get love.

Againe, prayer doth k, becaufe when wee are much in calling upon God, the Lord delights to (hew himfelfe to fuch a man, yea at fuch a time, for the raoft part, as hee fhewed himfelfe to Chrift when he was praying, as he did to Mofes, and to Cornelius and others.

And againe, prayer it exercifeth this love, it blowes up the fparke of this love, and makes a flame of it 5 therefore much prayer begets much love: If you would be abundant in love, be fervent and frequent in this dutie of prayer, i pray much and you (ball finde this effeft of it, it will beget love in you: You will fay prayer is a gene-rail meanes for other things: Why doe you put it as a peculiar meanes to get love i

The reafon is, becaufe love in 4 anefpeci-all manner is a gift of the Spirit, a feuite of the holie Ghoft; and it is true, it muft be a peculiar worke of the Spiritto beget love. It is true,faith comes by hearing, and hearing begets faith, it is do lelikewifeby the Spirit y but love iimore peculiarly than other graces, the gift* of the holie Ghoft. And therefore 2 Thejf. 4. faith the Apo-ftle, Ton are taught of God to love q,k mother: That iSjitisfuchathingasGodteacheth, or elfe our

teaching

•x

Love.

5»

teaching will never doe it: that which he faith of love to the brethren, we may fay of the love of God 5 th£ Lord hath put love into man, man loves many times, and knowes not why, many times he hath realontlut he fliould love, and yet he cannot^ becaufeitis a peculiar gift of God. That naturall aftcftion for a man to love his children, all the world cannot doe it, all the arguments in the world cannot perfw ide a man: for if arguments could doc it, we might perfwade o-thers to doe fo 5 bur none can love fo as the father doth his childe: and why { but becaufe the Lord .workes that m men. So the love of God is i peculiar worke of the holy Ghoft, none are able to love Iefus, but hec in whom the Lord hath wrought it, in whom the holy Ghoft hath planted this affedion; Therefore the way to get it is earneftly to pray,to acknowledge the power of the holy Ghoft, togoe to him, and fay, Lord lam not able to doe it: this acknowledgement of the power of the holy Ghoft is the way topre-vaile. Befides, you know the power of God is fo tranfeendent beyond the pitch of our nature, that except the holy Ghoft worke more than nature, we fhall never be brought together in agreeablc-neffe and futableneffc, wee are no more able to love the Lord, than colde water is able to heate it fclfe: there muft be fomewhat to breede heate in that water, fo the holy Ghoft muft breed that fire of love in us, it muft be kindled from heaven, or elfe we fhall never have it.

Secondly, another fpeciall meanes to enable Dd 2 you

!

?■*

o

L o v ft

*. meancs to confidcr eur finncs.

ObjcB.

Anfw..

, you to love the Lord, is to confider your owne condition,, to confider your finnes, what you are, what hearts you have, and what lives you have lead i

You will fay, how doth this, beget love? Yes,this is a great meanes:'J^*>7 loved much, becaufe much was forgiven her, that is, CMary Magdalen had great fenfe of her finnes, the Lord had opened her eyes to fee what a one fhee had beene, what finnes {lie had committed: And becaufe ihe had that fenfe of her finnes, her eyes were open to fee her owne vilenefle: thence it is, faith he, die loved much. For when we are humble and poore in fpirit, when we are little in our ownc eyes, then the Lord will come and (hew mercy on us; when a man (hall fee his finne, and (hall thinke with himfelfe, I am worthy to be destroyed, I can expeft nothing but death, then the Lord fliall come fodainly as it were,.and fliall tell | us you (hall live,, and (hall reconcile himfelfe to ! us, this will command love. We (hall never re-j ceive the Gofpeli as to love Chrift, till we come | to poverty of fpirit, till we be thus humbled : as in the firli of Luke, it is the fpeech of Mary, My fiule doth magnifie the Lord) and why? becaufe he had refpeff to the poore eft ate of fas handmaiden: Whehihe was little in her owne eyes, and made no account of herfelfe, and thought not her lelfe worthy to be looked after, the Lord comes and takes her,and vouchfafes her fuch an honour as to caufe his owne Sonne, to be borne of her: now ihe could not holde, but that wa& it that enflamed

herJ

_l

Of Love.

her heart with love { 3 the Lord, my foule doth magnific thcL#rd, becaufc he had 1 efpect to the poore cftate of his handmaid : So wee fee in Da. vtd, you never finde a greater cxpicffion of love inDav/d, than at riiat time when hce was moft humbled, when the Prophet came to him-'and toldehim what the Lord would doe for him, that he would build him an hiufcj#ww begins to confider what he was, what is David, faith he, What am I, or what is my fathers houfe i That is, I am but a poore mifcruble man, I am but thus borne,what have I done that the Lord mould re-fped me fo fairs * If David had not beene fo little and fo vile in his owne eyes, thofe great mercies had never fo w: ought on his heart. And therefore I fay,the way to make us abundant in love is to confider our finnes, to be humbled, to confider w r hat wee are, and to conceive from thence the kindnetfeof the Lord: you know how itaffe&ed .SWwhen hee came into the hands of David, that he had power to kill him, he confide-red what he had done to Dauid, how he had ufed himfelfc to him, and he faw Vauids kindnefie a-gainetohim, but unexpe&ed and undeferved it was, it melted his heart, it diiTblvcd him into tcares. So the love of the Lord, when we confider how we have behaved our felves to him, and yet he hath offered us peace, and yet he faith, Rc-turneand I will forgive you, I fay, this would worke on the hardeft heart: And therefore confider your finnes, it is not enough to fay I am a finner,perhaps you are ready to doe fo:13ut come

Dd 3 to

O

O V E.

Icr,$,

3 Meanes to befeech the Lord to (hew himfelfe to us.

f to particular finncs, confidcr wherein you have offended the Lord, fay you have done thus and thus, as /Wreafons with himfelfe, I was a blaf phemer, I was aperfecuter, an opprejfour, and yet the Lord had mercy on mee: fo be ready to fay ,1 have committed fuch and fuchfinnes, it may be un-cleanneffe,it may be Sabbath-breaking and fwea-ring,&c. yet the Lord hath beene mercifull or willing to receive me to mercy: as that place, Ier. 3.1. If a mans wife play the harlot^ mil hee returne to her f No, he will put her away, and give her a Bill of Divorcement: but you have done it, and done it oft, and with many lovers- and yet returne againe to mee, faith the Lord: So I fay, when Chrift fhall come to you, when you have committed fuch and fuch finnes, and the Lord fhall fay to you, though you have done this, though you have done it often, yet returne again tome, and I will receive youtomercie: I fay, this fhould melt our hearts, and caufeus to love the Lord. I fhould come to the third , that is, to befeech the Lord to ihew his owne felfe to you: forindeede wee fhall never come to love him till the Lord fhew himfelfe to us. It is one thing when we preach him to you, and it is another when the Lord fhewes himfelfe: For as the Sunneisnotfeenebut by his owne light, there is no way in the world to fee the Sunne, all the candles, all the torches cannot doe it, except the Sunne fhew it felfe: So I fay of the Lord, all the Preachers in the world , though they fhould fpeake with the tongues of Angels, they were

not'

L O V E

55

not able to fhcw the Lord Chrift Iefus what hec is : But if the Lord fhcw his ownc fclfc to you, if he open the cloud and {hew you his glory, and the light of his countenance, then you (hall know the Lord after another manner than we can {hew him to you, with another knowledge more effectually : And when you have fcene him thus, you {hall love him, without this you fhall not love him. And therefore pray the Lord to (hew himfelfe to you, as it was Mofes prayer,/?.™*/. 3 3, ShewmethygUry. What is that ? That is, Lord {hew mc thy excellency which is exceeding glorious: You muft thinke Mcfes asked not this in vaine, it was for fome purpofc, hee asked not meerely tofatiffiehis fancie,for the Lord would not then have heard him : But what did he aske it for t Surely that he might love the Lord the more, by knowing him better. And when Mofes came to aske it at the hands of the Lord, he did affent, he proclaimed, that is, hee revealed iiirn-fclfe more than ever he did before. Sol fay to every one of you, if you be earneft with the Lord, defire himro {hew you bis excellencie, that you might love him more, fcrre him more, and feare him more, he could deny you no more than he did Mofes: for you muft thinke, that this is no extraordinary thing for the Lord to {hew himfelfe. That which hec did miraculoufly to Stephen, when he opened the heavens, and (hew-ed himfelfe to the outward view, that hec doth ordinarily to the Saints, hee {hewes himfelfe to their mindes and inward affections. When wee D d 4 preach

Exod.ii

Of Love.

preach at any time, except the Lord (hew him-felfe to you at that time, then our preaching is in vaine: for tlje word that we fpcake is but a dead letter, it will worke no more upon you, than a dead thing that hath no efficacy. But when the Spirit goes with the word, and hee openeth to you the thing that we fpeake, then it is cffe&ualL Therefore Paul to the Ephefians, when he had o-penedthofc great my ft erics, hee concludes with this: The Lord give you the Spirit efrvifedome and revelation, to enlighten the eyes of your nnderttan* dingjbat you may know what the hope of your calling is, and what is the glorious inheritance of the Saints r &l\ As if he fhould fay, when I have faid all this, it is nothing, it will not doe it; but he be-feecheth the Lord to give them the Spirit of re-velation,and then it is done. And fo to conclude all, when we have faid all wc can to move you to love the Lord,it is all nothing except the Lord give you that Spirit of wifedome and revelation to open your eyes to fee what is the exceeding greatneffe and excellency of his. power.

fini $,

THE

O V E.

57

THE

THIRD

SERM0N.

, ,

Gallat. 5. <{. (wi* JefusQnipy neither circumcifion availed any tbin<r t nor uncircumcijionjbut Faith which Ttwrketh by Loye.

V T of thefc words we have formerly delivered this point to you, that,

Wh foever loveth not ps not in ChriH. The laft thing (in the profecu-tion of this point) was the meanes whereby this love is wrought in our hearts, which we did not then finiih, not withftanding we will not proceed in it at this time, but rather alter the matter, and doe that which 1 did no: then intend- becaufc there are many this day that are to receive the

Sacrament,

The Sacrament ©f the Lords buppcris not to be omitted.

Reafons. i

The Lords Suppcrbeyond the l J a(Tcover intworefpe&s

I.

Of Love.

, _ „ t

Sacrament, and you know when we come to receive the Sacrament, our chiefe bufincfle is to examine our felves. Let every man examine bim-fclfe, and fo let km eate of this bread and drinke of this cup.

Wc have often preffed to you the neceflitic of thefe two things:

Firft, that you may not omit the Sacrament when k is admihiftred in the Congregation whereof you arc members: for if they were to be cut off from the people that negle&ed the Pafle-over, why fliould not this be accounted a greater finne, and to deferve a greater punifhment, to negle&the receiving of the Lords Supper,which is come in the place of the Pafleoyer, and is farre beyond it i

Firft, becaufe it is more cleare, and it is more cleave becaufe the doctrine is more cleare. for it doth morejively reprefent Chrift now exhibited intheflefb, than that which onely reprefented Chrift which was then to come.

And fecondly, becaufe the mercie that you are now to remember is your redemption from finne and from hell, a greater mercie than that which they Were to remember in the Pafleover, which was their deliverance out of Egypt, (though that was not all)thereforethe negle&ing of thisfnuftneeedesbe a greater finne than the negkfting of that.

Now you fee how ftri&ly God layeth a charge upon them, that no man fhould omit the Pafleover, unlefTe ficknefle or a journey hindred

him

Of Love.

him.' Now confider this you that have becne negligent in comming to this holy Sacrament, for it is a great finnc, and provokes God to anger when he fliall ice that this ordinance which him-felfe hath inftitutcd, and which he hath laid fuch a chai ge upon you to doe is negleded^

Bcfidcs, doeyouthinkcitisafinnc to neglect comming tothewordc and is it not as much to negled this ordinance i

Befidcs, doe we not ncede all helpes of grace * and is not this among the maine heJpesr

Againc, as you ought not to omit it,fo to come negligently to it, to come without examination, to come without a more folemneand extraordinary renewing of your repentance is to receive the Sacrament unworthily, to eate and drinkc judgement and damnation to your felvcs. Now there are two forts that receive the Sacrament unworthily.

Firft, thofe that are not yet in Chrift. Secondly, thofe that are within the covenant, but yet come remiffely and negligently, and take not that care they ihould in examining their hearts: for though you ought to renew your repentance every day, yet in a more efpcciall manner you ought to doe it upon fuch an occafion. As women doe in fcowring their Yeflells, they make them cleane every day, but yet there are

ifome ccrtaine times wherein they fcowre them more : fo we (houl J fcoure our hearts in a more fpeciall manner upon this occafion. Now bc-. caufethisisthebufineffe that wee haue to doe

this ]

59

i Men ought not to come negligently to it.

Two forts receive the Sacrament im* worthily-I*

Of Love.

Properties of love.

iritis bountiful!, l Cor. 13.

this day, wc will therefore handle that more fully that we touched lightly before, which is this examination, whether we love the Lord Iefus or no: for if you love not the Lord Iefus, you arc not in him 5 for whatfoever you doeavaileth not, if you haue not faith and love. Therefore if you finde that you have not this love to Chrift, that you avc not rooted and grounded in love y you have nothing to doe with Chrift, and if you have nothing to doe with him, you ha?e nothing to doe with the Sacrament. And therefore we will fhew you what properties of love we finde in the holy Scriptures.

This is one property of love fet downe in 1 Cor. 13 .Love is bountifully and feeketk not its owne things: that is, it is the nature of love to beftow readily and freely any thing a man hath to the party whom he loveth. We fee, Iofefh that loved Benjamin, as his love was more to him than to all the reft of his brethren, fo he gave him a greater portion than the reft. It is the nature of love to be bountifull, what a man loveth, hee cares not what he parts with to obtaineit. Herod cared not to have parted with halfe his kingdomc,to pleafe that inordinate affecftion of his. The Converts in j the Apoftles time, how bountifull were they, laying all their goods at the Apoftles feete? Zac-cheus, w r hen hee was converted, and his heart was inflamed wirh love to Chrift,he would give halfe his goods to the f sore. But in generall, it is a thing that you all know, that love is of a bountifull difpofition. If you would know then whether

Love.

61

thcr you have this love to the Lord Iefus or no, confidcr whether you be ready to beftow any thing upon him, whether you be ready to part with any thing for his fake. Dtvtd, when hee a-bounded with love to the Lord, you fee how he cxprcfled it in his provifion for thcTcmple,you fee how he exceeded in it, o^tf hundred tkoufand flekcls of geld:, and a, thou find thoufand talents of [Uver: this, faiih he, I have done according to my poverty : As if he had faid, if I had becne a-blc to doe more I would have done n*ore,but this was as much as I could reach unt©: herein hee fliewed the grcatncflc of his love to God in the greatnes of his bounty. Take it in the love which we have one to another: where a man loveth, he denieth nothing. Sawpfon, when he loved the harlot, he denied her nothing that {he asked of him. If you love the Lord Iefus, examine your felves by this, are you ready to beftow any thing for his advantage { are you ready to take all opportunities to doc fomewhat for his glory i coflfidcr how many opportunities you have had , and might have had, wherein you might have expreffed and manifefted this love to the Lord Iefus. Might you not have done much to the fetting of apowerfullMiniiteryhere and ther_e? have you not had ability to doe it i would it not much advantage the glory of Iefus Chrift to make bridges (as it were) for men to gee to heaven by, and to make the high way that leadeth thither? A

I greater worke of mercy than thefc extcrnall vvorkes that appcare fo glorious in the eyes of men,

Of Love,

Aa$ at,*4 t

men: to have blefied opportunities, and sot to ufe them, becaufc wee have ftraight hands and narrow hearts, is a figne we want love to Chrift. In the paflages of your life there is many a cafe, that if yon were of a bountifull difpofition, you might doe much good in. You know what Paul faith, which was a great teftiraony of his love, ^ABszo\ 24. 'My Ufa (faith he) is not deare unto me, fo I may doe any thing for Iefus Chrift,/* / may fulfill the courfe tfmy CAtinittery. So examine your felves whether you can fay thus upon any occafion; fo that I may doe any good, fo that I may help forward any good caufe that may tend to the glory of God, my life is not deare unto mee, my liberty is not deare, my eftate is not deare, my friends are not deare to me. You that have to doe in government,many cafes there are, wherein if you will doe any fpeciall good, you muft part with fomething of your owne$ N God lookestoyou and fees what you doe, and how your hearts {land affe&ed in all thefe paffages, aske your felves now whether thefe things be not deare to you : if there were love in you, it will caufe you to doe more than you doe. It was Da. vids great wifedome, when water was brought to him that was purchafed at fo deare a rate, when I fo high a price was fet upon it, hee would not j drinke it himfelfe, but powred it forth to the ' Lord; and therein hee (hewed the greatneffe of his love, that he was willing to part with that which he fo exceedingly longed for, which was bought at fuch a rate. / The

Of Love.

<5

The like he did when he bought the threfhing Aoorc ok\s4raunah the Iel/ujite> hec might have had it given him for nothing • Ne y faith he, / will not offer to the Lord oft hat which cosl me nothing: As if hec had faid, I fhall fhew no love to the Lord then,and it I fhew no love to him,what is my fa-crifice worth? For David knew well enough that God obferved what hee did, hee obferved what itcofl: him.TheLord obferveth all that you doe: -Beloved, he knoweth your hearts,and feetM whatmotions you have, and prizeth your afti-, ons accordingly. If you doe any a&ion for him, that cofts you fbmething, he obferveth that like-wife. In Rev, 2.1 know thy workes and thy patience: fo doth the Lord fay of every man, I know what fuchafcrvicecoft thee, I know what loffethou fufferedft,when thou di.dft part with fuch a thing for my fake. Therefore if youwould ihew your love to the Lord, and would have a teftimonie in your hearts, that you have this Jove wrought in you, be not backward to beftow any thing upon Chnft. The woman that brake the boxe of precious oyntment, you fee how the Lord accepted that w'orkc of hers fo much, that he puts it down that it fhould never be forgotten.For love where-foever it is, will open the heart, and open the hand, and beftow any thing upon Icfu* Chnft, that is in our power. . .^

Now if we examine whether love be amongft naen by this figne, wee ihall findc but little love, and we may juftly take up the complaint of the Apoftlc, Every manfeckes.his owne things } and nor,

the

Revel a.

O

L o

V E,

Object.

i^dnfo

tv,

i ^_

the things eflefa ChriJi t that is, when any thing is to be cjpne, men are ready to enquire thus, it is the fecret inquifition of their hearts 5 What is this to mee? what profit will it bring mee < wherein will it be to mine advantage '< And if they finde it is a thing that will coft them fomething, and a thing that they (hall get nothing by, how colde and backward are m^nto doc it i It is from this, that men feeke their owne things.

But here every man will be ready to prolific, and fay that he is not fo ftrait handed, but bee is readie to doe manie things for Chrift, that hee is bountifull, and feekes not his owne things?

My Beloved, let us trie this now a little: thou thinkeft thou art fo bountifull for the Lord, I would aske thee this; Doeft thou doe it purely for the Lord infuch a cafe, when there is no profit nor praife with men, nor advantage redounding to thy felfe 1 art thou as forward then as when there are allthofe refpc&s 1 art thou as a-bundant in it, as diligent, and as ready to doe it? Thisdifcovers the fatthood of mens hearts for the rnoft part.

And befides, take it in the cafe of felfe-love, c^nfider whatthoudoeft when thineownefelfe-love (hall come in competition with this love to the Lord: for in that we {hall know our love to thfrLord, when wee denie our fclves, when wee crofle our fclfe-love, and reject and refufe it: for otherwifeitisoothanketous, whtn there is no inward croffing in u$, no contrary affedions drawing us another .way.Therfore if you would

know

Of Love.

know whether you love the Lord or no, trie what you doe in the things that arc dearcft to i you, confider what you doe in thofc things that | of all others you aremoft unwilling to part with: for indeed herein is the tryall,as the Lord faid to K^ibraham, when hee would have offered up his fonne, Now Abraham I know that thou love Ft tnee : As if he had faid, this is a fure teftimony that thou loveft me, becaufc thy fonne is not deare to thee. So I fay, when you are to part with fome-thing that is deare to you,confider what you doe infuch a cafe, confider whether you can fay generally, / account all things but as lojfi and dung for Cbrijl. It may be thou art willing to part with fomething that thou careft not much for,but this is nothing. Some man will not lofe his credif, that is deare to him ; Examine thy felfe now, if thy credit be deare to thee, art thou content to lole the praife of men for Chrift < when thou art put to a hazard art thou content to fuffer the lofTe ofthyeftate?

Every man hath fomc particular temptation, young men for the mod part are lovers ofpleafures more than lovers of God, andolde men are lovers of their ownc wealth more than of God. Therefore confider what you will doe now in your fe-verall cafes. Chrift, you know, requires this at every mans hands, that his wife and children, that his father and mother, and whatfoever is dearcft to him, that hee ftiould negleft it all for his fake • and herein a mans love is feene.

And when you have done all this, I will adde E c that

O

Love

^, Tt is content wirh nothing but love again*

that further, though you doe bring your hearts to doe it, yet are you willing to doe it i doe you doe it chearfully and readily i for why doth the Lord require that as a neceffarie condition, that whatfocver is done to him might be done chearfully and willingly i For no other reafon than this, but becaufehee regards nothing but that which commeth from love, and if it come from love, we know, we doe it cheerefully.Therefore confidcr whether thou art willing to doe this chearfully, and with a fuil hand, not nigardly and pinchingly- and by this you (hall know whether you have this love to the Lord lefus or no, whether you be bountifull, whether you feeke the things of the Lord,and not your owne things.

In the fecond place, you {hall finde this to he onepropertie of love (by which you may trie yourfelves) it will be content with nothing but with love againe from the party whom wee love. If oae love another, let him doe never Co much, let him be never Co kinde in his aftioas towards him, let him be never fo bountifull to him, yet except he have love againe, heeis content with nothing.- Indeede when we doe not love a man, w^ can be content to receive profit from him,and it is no muter tho Jgh his h^art goe another way Co weenjiy it« b k ic is the nature of crae love to defire to b^ paid in its ovvie coyne. Now if thou b/e the Lord lefus, if tno-imi^hteft haue all tbe bleflilgs that he could beftow upon thee, if nee fh vjld upzn his hand wid^ and compaife thee about with abundance, yet if thou loueft ihe

Lord

Love.

«7

Lord, thou wouldcft not be content with this, but thou wouldcft have afiiirancc of his lovc,thy heart would be at no reft elfc.

And this you may fee in David,Pfil.s 1.David, you know, was well enough, hce had health and wealth, and abundance of all things, yet you fee hovr miferahly he complained, becaufc he wanted that joy that hee was wont to have, becaufc he was not in thofe tcrmes with the Lord that he was wont to be; and till hce had that, his bones wcrc'broken with forrow,and hee tooke it fo to heart, that nothing in the world could content him,iillhewusaflured of Gods favour: And it iscertaine, that if thou love the Lord, nothing will fatisfie thy foule, but the afTurance of his loving countenance to thee againe. Therefore that which Alfolom did we may make ufe of,upon this occafion, hec had that wit, to make a right pretence, whatfoever his intent was: when hee was called from banifliment where hee lived well c-nough, and enjoyed all things, hee wanted nothing, but had as much as hee could defirc, yet, faith he, what doth all thisavaile mc, fo long as I may not fee the Kings face ? It was but his crafti-nefte: Yet thus much we may obfervc out of it, that this is the property of love,that tilla man fee the face of God, that is, till he enjoy a neare and clofc communion with God, untill he can have the love of God witneffed to his foule, hce cares for nothing in the world befides: As you have it in 2 Chron. 7. 14. you have that condition pur in: if my people (faith he) when they are m di(lre(fi> (I) all

E c 2 humble

Pfalfi.

2Chron.7«t4'

O

O V E,

r humble themfilveSj and feeke my face, then I will doe : thin and thus. As if he fliould fay^it may be they j may feekc libertie, when they are in captivitie^ it i may be they may feekc health, when they are in ficknefle; it may be they may feeke deliverance [from enemies, under whom they are enthralled $ | but that is not the condition that I put them upon, but if they humble them felves y andfeeke my fact', thenlmllhearein heaven, &c. So I fay now, if you will trie whether you love the Lord Iefus or no, confider whether you feeke his face, that is, whether you feeke grace or no, whether nothing in the world can content you but his favour. For it is the property of one that is truly fanclified, mercie alone will not content him, but hce will have grace as well as mercy: Another man that lovethnottheLord,it is true, it may be hec i$ pinched with the fcnfe of his finnes, but let him have mercy, it is enough hee thinkes; but now take a man that hath his heart right towards God, except he have grace, it contents him not $ for that is the property and nature of true love, thatitcareth for no wages, all that itdefires is the love of the party, that what it doth may be acknowledged and accepted ^ and there is a great difference in that: You know,a nurfe doth much unto the childc^s well as thejnother^and it may be more, but notwithftanding the nurfe never doth it but when (he is hired^but the mother doth it for nothing, and (he doth it more abundantly, becaufe (he doth it out of love, and it is wages e-nough to her that {he hath done it> becaufe fhee

loves

Love.

6 9

loves her childe: So I fay, if you love the Lord Iefus, it is not wages that you feckc, but if you may hcivethe light o. his countenance to fliine on you,if you may have his favour,if you may have opportunitie to doc him fervicc in your place, it is enough for you, you care not for the preient wages, nor for future. Therefore herein you may know the nature of your love, the rightneflc and, ingenuity of it, ifitbcfothatall that you doe is outofljvctotheLord, and if you can content your (elves with love againe from God, it is a figne that you love the Lord Iefus.

Againe, (to proceed) if you love the Lord Icfus, you will alfolove his appearance: as you havc it in 2 Tim.4. .8. A crorrne of rtghfeoufneffc is latdup for me, And as many as love the appearance of Iefus Chrtft: and in Heb. $.ult. Hee was offered for tfteftnnes ofm Any, and frail appear e thefecond t me to fuch as lookefor h m, &c For whom was he offered^ and to whom (hall he appeared To as many as lookefor his comming againe. Soin 2 Pet. $. 13. What manner 9f men (faith the Apoftle) ought rve to be in a/lgodlinejfe & holy conveyfatton, looking for and haft wg to the appearance of Chrift' &c. So that it is ccrtaine,every man that loveth the Lord Iefus, hee loves his appearance, hee haftcneth to the comming of the Lord,lu lookcs for his comming againe: and it muft nccdes be fo in reafon. For if you love any, you know, yosmuft needes love t heir prcfence ; will you piofeflTe that you arelouingto.my, that whenyouheare of rheir comming to wuris you, there is no ncwes more

E e 3 unacceptable \

j.Itdefircsthc fecond comming ofChrift i Tim.4.$.

Hcby.ult.

iPct.jij.

O f L

O V E.

Objett.

sAnjw.i

unacceptable to you? If a womanhada husband intheEaft Indies, and report of his comming home (hould be the worft newes that fhee could heare, (hall wee thinke that fuch a woman loues her husband < So if you did loue the Lord Iefus, you would be glad to haue his appearance.

And (Beloved)feeing the Apoftle hath chofen jOut this note, why {hould not we prefle it in our examination of our felues, whereby wee may know whether wee loue the Lord Iefus ornof whether wee define to be with the Lord < whether we can fay, as the Apoftle Paul, Wee defire to lie at bome^ and to be with the Lord ? If we examine the loue of men by this rule, wee (hall findc that there is exceeding little loue to the Lord Iefu^ men are foexceeding backward indefiring to be at home, and to be with him • and we may know that by our backwardnefle to be in the Lords prefence cfpon earth: Shall wee thinke that men aredefiroustobeinbisprefence in heauen, and yet are fo unwilling to draw neare to him upon \ earth r But you will objeft,

Many of thofe that loue the Lord,that are men truly fan&ified, yet are afraid of death, and the newes of death is terrible to them ; and therefore fnrely this is a rare figne, euen in thofe that haue faith and loue to defire the appearance of Ieius Chriftc

I anfwer, it is true, there may be a backward-neflc even in the Saints, but you mud know upon what ground k is. A fpoufe that is to marrie a husband, no que ft ion but fhee would be glad to

be

Of Love.

bchandfome, and to be prepared for his com-ming, and though fhec maydefirchis companic exceedingly, yet becaufe things are not lo readic as (lie would have them, or for feare that he may finde that which may divert and turneaway his eyes from delighting in her, perhaps fhec defircs | not his comming at that time. There is a ccrtaine negligence and unpreparcdnefic in mens hearts, which brecdes an unwillingncffein them fomc-times, and makes them afraid of feeing the Lord, I and yet there may be a true and inward love after him.

Bcfides, you know,thcrc is flefh as well as fpi-rit, and the fpirituall part defires, as /Wdid, to be at home, and to be with the Lord, and to enjoy his prefence, but that flefh that is in us is al-wayes backward to it.Thereforein Revel. 14. 13. Blejfedare thofe that die in the Lord,fo faith the Spirit, butfo faith not the ficfh- the voice of the flefh is contrary to it, but it is the voice of the fpirit and the regenerate part that is in us. So that this I may boldly fay to you,that every man that hath this faith and love wrought in him by the Spirit of God, hee hath that in him which doth earneitly defirecommunion with Chriftto live with him for ever, to be in his prefence continually, although there may be fome rcludancie by reafon of the flefh that is there. Takea man that hath fore eyes, you Jtnow, to the eye the light is exceeding pleafant,but look how much forenefle and defeat there is in the eye, {6 much the light is burdenfome to it; but fo farre as.the eye is righr,

Ee 4 fo !

7?

Rcvd.i4.xj.

j Simile.

1

Of Love.

fo far re as it is perfeft, fo farrc is the light plea-finganddelightfulltoit; fo it is with the heart of the regenerate man, looke how much faith 3 looke how much fpirit there is, fo much defire thercisoftheprefenceof Chrift, and it is moft pleafing and acceptable to him,as the light of the Sunneistothceye; but looke how muchfore-ncfTe, that is, looke how ouch flefh there is in him, fo much relu&ancie, fo much unwillingnes there is in him: and that hee muft ftrive againft: But (till the rule holdeth good, that wherefoevcr the heart is right, there is alwayes an earneft de-fire and longing to be with Chrift, And indeede this is only found in theSaints^for evil mc,if they Liew what heaven were,they would never defire it: for they defire heaven in another notion,they would be well, they would be freed from mifery and difcontent which they meete with in the w^rld, they would have whatfoever the fle{h defireth, and that is it they looke after; but to defire heaven as it is, that is, to defire an excellency in grace, to be alway praifing God, to be continually in his prefence, to be freed from theprar dife of finne, this is a thing that if men aske their awne hearts,, they doe not dcfiie in this manner^ for they defire it not here upon earth, when they are in the communion of Saints.. When they are in places where there are holy fpeeches,and holy excrcifes,it is burthenfome to them, they are out of their element, they are as men th^t are not upon their proper center- thefe men defire to be in heaven, but they defire another kinde of happi-

aeffc

U F L, O V E.

* —■■ ————————— ————— —— ————

neflc than there is in heaven^ the felicity there is prcfented unto them under another idea, they de-fire no more than the flcfli defires: but to defirc heaven indeed,as it is hcaven,to defire God there in his purencfleand holineflc, to defirc it fo as thereby to be fequeftrcd from all worldly,carnall and fenfiull delights, this a carnall man defires not. Therefore this is a diftinguifhing note and fignc,that he that loves the Lord rviU love his appearance.

Fourthly, you fhall findethisto be the property of love, hecthat loveth is very readie to ipeakeof the party loved; love is full of loqua-citie, it is readie to fall into the prailes of the party beloved, and to keepe no meafure in it, to a-bound in it, that is the difpofition of every man that loveth. So is it in this love to the Lord Icfus: You may fee it in Dav d, as he abounded in love to the Lord, fo hce could neverfatiffie himiclfe inpraifing the Lord: in Pfil. 105. which is repeated 2 Chron. 15. you fhall finde that hec hath never done with it, but is alvvayes finging praifes to the Lord : S-ngpraifctothe Lord, and be alrvay talking of his wondrotts xvorkes* And againc, Remember his marvadoiu tvorkes that hee hath done of olde, and allthe wonders, &c. As if he (hould fay, if you love the Lord, (hew it in praifing of him. DoeyouprofefTe to love the Lord, and. yet never delight to fpeakeofhimc' nor delight to heare others fpeake of him t My Beloved, this back-wardneife that is amongft us to holie and gracious fpecch, to fpeeches that tend to the fetting

forth

73

4 Itdclightcth to fpeakeof the party beloved.

1C.hr011.xf.

Of L o

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[forth of the Lords ptaife, {hcwes that love to the Lord Iefus is wanting among us.

You know, it is naturall for every man to a-bound in the fpcechcs of the things they love, of what nature foever they be. Mariners are delighted to talke of their voyages, and fouldicrs of their battells, and huntfmen of their games. If you delight in the Lord, certainly your tongues will be much in fpeaking of him 5 you will be ready to doe it upon all occafions. Out of the abundance efthe heart the mouth fpeaketh: and if love to the Lord doe abound in your hearts, this love will be expreffed in your tongues, upon all occafions : and therefore, at the leaft, you may judge of the mcafure of your love by this. Hee that fpeakes much of loving God, and yet hath his fpeeches, empty, vaine, and unprofitable, furely we may guefle that he loves him not at all: and this is a marke that will not deceive us.

And now what will you fay for your felves, that you fpeake no more upon thol£ feverall occafions that you meete withall in the world < is it becaufe you are aftiamed, becaufe you are ba(h-full, and fcarefull to expreffe your felves, and to make an openprofeffion of that holineflc that is in your hearts t Certainly it is a figne that you love not the Lord Iefus: for hee that loveth, is never afliumed 5 becaafe, whom a manloveth,he mngnifierh, hee prizeth much, hee hath a high e-fteemeof: and therefore that bafhfulneflc and fearfulnefTe that you objeft, will not keepe you backe, if you did love the Lord in truth and fin-

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77

ccnty. Or clfc, why is it that you fpeake of him no more? is it becaufc you cannot fpcakc ? is it becaufeyour anderftandings arc weakc and dull? becaufe you are not able to doe it as well as o-thers, and therefore you are loath to exprefle yourfclves i

You know, when you love any, that love will teach you to fpeake, it will quicken the dulleft wit and invention^ love fharpeneth, and maketh the vudeft tongue eloquent. It is the nature of love to fct the heart on wovke,and when the heart is kt on worke, the topgu* void be 44 the yen of a ready writer. You know how the Apoftk fctts it forth. Our heart is enlarged to ytu t love openeth the heart wide, and the heart openeth die tongue wide: therefore if you love the Lord much, you will bee much in fpeaking of him. Confider therefore what your fpecches arc concerning God,whethcr you your fclucs are readyto fpeak much,and to delight to heare others fpeake alloc" whether you be glad of any occafion, as thofe that love are glad to heare thofe that they love to be fpokcnof *

Fifthly, love will doe much and fuffer much for the party loved: P**/*/, as he was abundant in love,fo he was abundant in labour like will-; who-foever abound? * »in love will abound in workes alfo. T.iercfo e fee wh it y ju doe for the Lord Jcfus, fee what you fuffer fcr his fake. When Gtoiftcamc to ?:. 'r, and :*s.<ed him that quefti-o">, fti r; I, veH tho 1 me i ha* puts him upon the I by this trim of his Lve, Fcede my L>xwbes:

As

f ItwilMoe much and fuffer much for rh- party beloved.

Of Love.

As if he ihould fay, Peter, if thou wilt fhew that thou loveft me, exprefle it in doing fomething for my fake, Feede my Lambes : herein thy love ftallbedifcerned; doe not fay thou lovett roee, and yet art negligent in doing for mee, Feede my Lambes. We ihall not need to preffe this much in this Congregation, becaufe it belongs to the Mi-niftery: Although you haue fomewhat to doe in it for the Magiftracie alfo,whereby they may exprefle their love to the Lord Iefus,to helpe the feeding of Chrift Lambes.

It is true, wee arc as the vines that bring forth the grapes, but you are as the dmes that holdc up thofe vines: the Magiftrates feede the people as well as the Minifters: therefore that phrafe is applied to David, hec was a Shepheard. Therefore in your feverali occafions, when you mectc with that which may tend to the feeding of the people of God, when you (hall labour fo farrc as may lie within your compaffe, that the Gofpell mayhaveafreepaflage, that there may be more faithfull and laborious Minifters fet up in the feverali placesof the kingdome, the more you doe this, the more you feede Chrifts lambes. And if you will fhew that love you have to the Lord, lliewitby feeding his people, that is, by doing thatwhich lyes in your power tending to that end,by doing of it zealoufiy 5 wkh all your might. And as that was the worke that Chrift put Peter upon for the tryall of his love, fo I may fay to c-very one of you, If you will fliew that you love the Lord Ieius, doe the worke that belongs to

your

Love.

77

your particular place; for every calling hath a particular worke in it: if you love the Lord, be diligent in that way, in that calling which Chrift hath given you to doc him fcrvice in: and herein you (hall (hew your love, as it was Chrifts ownefpeech, I bavcgUnfiedthy Name, that is, in that particular worke, in that charge which thou gaveft me to performc: fo you mull (hew your love to God in doing the a&ions of your particular callings diligently. You know, when that womans heart abounded in love to Chrift, how it found oat a way wherein it would (hew it fclfe prefently in breaking the boxe of oyntment, &c.

As it is faid of faith, It is dead without twkes, fo love is dead without workes, the Lord regards it not, it is a dead carkafle, without motion. Wee know it is the nature of love to be diligent: if you doc love Chrift, it will make you diligent.

And as you will be ready to doe much, foyou will be ready to fufFcr much alio: thefe two I put together, becaufe fuffering is a kinde of doing, onely it is a doing of things, when there is difficulticand hardncfle. Now if you love thp Lord Iefus, fee what you will fuffer for his fake; thofethat we love, wee are exceeding readie to fuffer for. A husband that loves his fpoufe, is exceeding readie tofuflfer any thing to enjoy her love, he is willing to fuffer any dilplcafure of parents, of friends, to fuffer the loffe of hiseftate^he cares not for difcredit in the world> hee is ready to breake through thickc and thinne, and to doe

any

O f L

6 V E.

% S«m.*.*i.

Hcb«x».

0V\t&.

,any things fo he may obtaine her love at rhelaft; So if you love the Lord Iefus, you will fuflvr a-ny thing for his fake. It was an excellent teM-mony oi Davids love, in 2 Sam. 6.21. when Da^ w/there dancing before the Arke wnsfcofftdat by 'Michal his wife, fee what an anfwere hee gives her, It is> faith he, before the Lord: as if hee (hould fay, I am willing to beare this at thy hands, for it is to the Lord who hiXh chofen wt rather than thy father andallhishoufe: As if he fhould fay, feeing it is the Lord, for whofe fake I endure this rebuke at thy hands, I care not for it, I am willing to doe it, yea I will doe it more, and be more vile in mine owne eyes, and expofe my felfe yet to more fcorne and derifion, (jnce it is to the Lord who hath chofen mee rather than thy fathers houfe; fo I fay, when any thing comes to be fuffered for any good a<fiion, for any good caufe, (as indeede commonly fuch adions have fufferings joyned with-them) ii you love the Lofd, you will be ready to goe through it, and that with cheer fulneffe, becaufe it is to the Lord who hath chofen you, and palled by fo many thoufands. And therefore it was the commendation ofthofe in Heb. 10. it was an argument of their fincerity, that they fujftred the ffoyling of their goods with joy. Whence came this, but from their love to the Lord < they were fo faire from being backward to fuffer, as that they were glad to have the opportunities fuffer fomewhat for his fake.

But you will fay, I am readie to doe much for

the J

L o t E,

19

the Lord,and I hope I am not backward to fuffc r for him.

It is well if it be fo, but let mee adde this to all that f have faid, In what manner doeft thou doc that thou doeft i You know the caution that the Apoftle puts in, in i Iohn 5.3* Herein is lov.e manifested, th.it we keepe bis comma??dements, and bis commandemtnts are not grievous. Indeed herein is the reality of love fcenc, that wc keepe the com-mandements ok God. It is true, a man may doc much for Chrift, and yet not love him 5 an hypocrite may goe farrein performances, and yet though he doth much, heemay not love much: therefore you mnft examine your lelves by that, in what manner you doe that which you doe. Therefore it is added, if wee keepe his commande-ments, and they be not grievous .as if he fhould fay, the manner of your doing is all in all, you muft both doe much, and fuffer much 3 but they muft both be done willingly. You know, the wife and theiervant, they both ferve the husband,and doe much for him, both are alike dJigent, yet not-wuhftanding there is this difference, the wife doih it out of iovc, flice doth it in another manner, proceeding from another affedion, aiming acano her end than thefcrvantdorh.Sotwomen may be diligent in keeping the fame commande-mentofthe Lord- the one doth it as one that loves the Lord earneftiy, being dcfirous to pleafc him, as one that delights in the Lord, nothing doth more content him, than when he is in an opportunity wherein he may cxpreile his love

to

x^Anfo.

1 Iohnf 1, or

Of L o

V E.

|to the Lord, all his commandements are not grievous to him, it is not refpe<3 to the reward, it is not an eye to the punifhraent that raooves him.

A man indeed may doe much for the Lord, when it is the refpe&s that he hath to hell and to judgement, to heaven and the re ward that moves him : Not but that thefe may be motives 5 but yet you muft remember this, that if thefe be the principall,and if thefe onely moove you,you doe knot out of love, you take but an aimefrom your felves. When a man hath a bufineflc of his owne to doe, you know how carefull he is in it, and with what diligence hee doth ir, how often and how ferioufly he is devifing with himfclfe to bring his matters to patfe. Now if you love the Lord,the anions that you doe, you will not doc them as thofe that are his (laves and fervants, that doc things for other regards • Andindeedc fuchisthe love for the mod part that is among us now adayes, there is much formality in our a-ftions, wee have a forme ofgodlineffe without the power of it; even as in our love towards mcn,therc are many complements, and much profeffion of love one to another, butweefinde that there is little true love: So wee may take up a complaint againft men in their love to God, there is much formality , men arc much in outward performances , which is well, I confefTe, but alas, the power is wanting ^ it is all but complementing with God,asitwere,whenyou come and do thae duties of Gods worfhip, when you keepe

th c

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8

the Sabbath, and prcfent your felvcs at prayers and at Sermons, it is well you doc fo- but yet when your hearts are going after your covctouf-neffc, and after your plcafurcs, after this or that particular humour, the Lord lookes upon this as upon a formall performance : it is anothcr kindeof doing that the Lord requires at your hands. It may be you doc duties in fecret and private , and it is a good propertic that you doe fo, but yet that is not enough- you may doe them as a taske, that you are glad when the bufinefle is done, and it is well that it is o-vcr • but when you will doe things out of love, you muft know that ycumuft doe it in another manner, not in this formality. If you will fcrve the Lord out of love, it is not the praying to him morning and evening that will content you, but it is the working upon your hearts, it'is the beating upon your affedions till you have brought them to ? good frame of grace, till you have wrought upon yourfelves a found and thorow renewing of your repentance, you will never give over till your hearts be quickened in prayer, till you have found that God hath anfvvered you, till you have had experience of his mercy and loving kindnclle towards you.

So when you come to heare, is this ?11, (thinkeyou) that God requires of you, to fir here, and lend us your cares for a little ume t No, my Beloved, unlcfie you doe it from love, unleflfe you be mooved to it from an in-

F f ward

Of Lo

V E.

ward principle, from an entire and holy affection to God, it is nothing. You mud labour to have the V/ord wrought upon your hearts, you muft obferve how you pra&ife, and how you bring forth into a&ion that which you heare; for you doe not learne a thing here, when you cometoheare the word, till you pra<5hfe it, till your hearts bee tranftormed into it: Doe not thinke that you have done the worke, when you have fate here and heard us, when you have gone home and repeated the Sermon, and un-derftandit: Toheareas God would have you heare is another thing: it is like your letfbns in muficke, you fay you have never learned them, till you be able to pra&ife them; fo you never have learned the word of God aright, till you have an abilitie in you to praftife it.

To fh:w you what love is, and what faith is, and what patience is, to make you underftand and conceive of it, it is nothing; but to have faith, to have patience, to have love, to have your affedions inflamed to the Lord, this is the right hearing. As it is in phyficke, the under-Handing of the Phyfitians bill is nothing, it is the taking and applying of that which is , there written that doth good to your bodies; fois it with thedo&rine that wee preach, you may underftand it, and apprehend ir, and conceive of it aright; but except ytui bring it forth into your lives and a#ion$, you learne it not. Therefore this flight and overly performance is not a true teftimonie of yourloue to the Lord

Iefu<$

Love.

8?

Iefus,but the doing of it to purpofe,fo that God who fcarchcth the heart may accept of ir-thc doing of it thorowly that your hearts may be wrought upon, this is afigne that your doing and fuffering comes from Love.

Of Love

6, Properry of love, it is like fire in 4 things Cant 8. Mat:i4,f«

;t<&m& tifttfittft* Qt&sfift >JMJSi

THE

FOVRTH

SERMON.

Gall a t. 5. 6. Far /» fefus Qirift, neither circumcijlon availed? any thing, nor uncircumcifionjbut Faith which Tborketh by Loye.

H e laft thing that wee did was to fhew you what were the properties of true love 5 that by them you might try your felves whether you love the Lord Iefus or nor we went through five in the morning, we now proccede.

Another property ofloveisthis^ it is full of heate: therefore in Cant. 8. it is compared to codes of juniper : and that phrafe is ufed in M*t. 24.5 . Iniquity Jhall abounded the love of btany Jhall waxecolde. That antithefis fhewes that love is a

hot

O V E.

»5

hot thing, hot as fire. Therefore if you would know whether you love the Lord Icfus or no, confidcr what heat and what fire there is in you.

Now what arc the properties of fire i wherein doth love and that agree t

Fire, you know, is the moft aftive of all the elements ; colde benummes a man, and is the grcatcft cnemie to a&ion: if thou love the Lord Icfus, thou flialt finde thy love will have tu'at property of fire to fet all on worke on thee; it will fet thy tongue on fire,and thy hands on fire, and thy head and heart on fire, every tl | ig that is within thee will be working, and doing fomc fervicc or other tc :he Lord. When a man wan-teth love % hee is as amanbenummed, as a man fro: en in his ireggs, not apt to any thing: the morcathiiigis like to fire, the more aptneflc, and the mote aftivenerte; fo the more love, the more aptnefTe and readineflc to every good worker where there is no love, there men are reprobate to every good worke.

Bcfides, love as it is very aftive, fo it is very quicke, as fire is of a quicke nature. Therefore we fay that love hates nothing fo much as dc-layes, and it is in this like to fire, which is the quickcit of all other elements. Confidcr of this therefore ; Art thou fpeedy in thy executions? if thou love the Lord, thou wilt not deferre and put off from day to day any thing that is to bee done,thou wilt not fay with thy iclf,I wil change my courfeof life, but not yet: no, if thou love the Lord, thou Wilt doe it prefently.

Ff 3 Befides,

Of Love.

Befides love agrees with fire in this, that it is earneft and vehement: arid indeede I take it,that in that regard it is chiefly compared to fire. For fire, as it is of a quicke, fo it is of a vehement nature, and fo is love. Lookewhata man loves, upon that hebeftowes the top of all his affe&i-ons, and the maine ftrength of his intentions run that way. Examine by this therefore whether thou love the Lord or no. If thou love the Lord Iefus,thou wilt look upon other things, as things that thou regarded not much, thou wilt grieve for them as if thou grievedft not, and rejoyce as if thou rejoycedft not, thou wilt ufe the world as i/thou ufedft it not, thy heart will be taken up about Chrift, and about the things that belong to the kingdome of God, thy intentions will be fet upon the things that belong to the feryice of God, and thy ownefalvation. Thisis a thing by which you may plainly difcerne the truth of your love: examine therefore what it is upon which you beftow the maine and the top of your intentions. Indeed, my brethren, the gr-act-ft things that the world hath are not worthy of the toppe and ftrength of our affe&ions j for they are but trifles. Therefore if you love the LordIefus,if you prize him aright, and be rightly affe&ed towards him, you will efteeme nothing grear, but the enjoying of his favour, and nothing of worfe coafequent than the lofleof it, nothing will be of any great moment to you,but oncly iinne, and grace j finne that difpleafcth him, and grace that brings you into favour with him: as fjr other

Uil

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87/

things, you will looke upon them as trifles, you will not put the ftrength of your mindes to any thing die; this is the nature of love, it is vehement toward the thing that it lovcth.

Moreover, it hath alio this property of fire, that it is ftill afpiring, it is ftill enlarging it felfe, ftill growing on, ailiinulating, and turning every thing into its ownc nature, it is ovcrcomming and is not ready to be overcome: Which proper-tic of fire is noted in that place I fpakc of in the movning^Much water cannot quench it ft u asjtrong 44 death: Now death, you know, overcomes all-lb will love, it will brcake through all impediments Confider whether you finde this difpo-fition in your felves, that your hearts arc ftill drawing nearer and nearer the Lord, that they are ftill afpiring up towards heaven, that you arc ftill going onward and thriving in the worke of grace.

But that which of all other things will mani-feft moft to us this affe&ion of love, it is thofe af-fedions which depend on it 5 you (hall know it,/ fay, by the affe&ions that hang upon it. It is true that all the affe&ions depend upon love, but, for this time, / will inftance but in two, namely, ^inger y and > Feare.

Looke whatfoever it is that a man loreth, where he findes any impediment in the profecu-tion of it, hee is angry, hee defires with as much earneftneife to remoove that impediment, as hee loves the thing.

F f 4 Take I

7 Property of love, it com* mandeth the arTc&ions,ef-pccially anger and fcare.

Of L o v

E.

Take any man even of the mildeft difpofition, if in any thing that heeloveth much, and inten-deth much, there be an intercurrent impediment that (hall interrupt him, he is angry, though o-therwife he be of a mofl meeke difpofition. For anger is but earneftneflfe to remove the thing out of the way that hinders us: whatfoever a man loveth, hec is angry with the impediments that hinder him in it. Come now and examine your love to the Lord by your anger: that anger that proceedes from love to the Lord, we call zeale : will you profefle that you love the Lord, and yet your hearts are not moved when he is difho-noured? Thinke with thy felfe when thou art wronged in thy name, orfome body mifcalleth thee, mifreports of thee, and profecutes thee with evill fpeeches and revilings, is not thy wrath kindled in thee againft fuch a one f Well, if thou love the Lord Iefus as thy felfe, a's thou oughteft to love him above thy felfe, why arc not thy affections ftirred in thee, when thou hea-reft him difhonoured, when thou knoweft that his Name is ill fpoken of £ If a man fhould take from theethy weikh, or any thing that is deare to thee 5 if a man fhould come and violate thee with ill tearm:s, thou wouldeft be angry with him, and be ready to flie in the face of fuch an one. If you be thus affected to the Lord, and to his glory,why doe you not doe the like for hinvf You know, David did the fame: CMwe eyesgujh out (faith he) *?;/£ rivers $jwater bee an ft m:n kcepe mt thy Law. Therefore know that, if you findc

not

Of Love.

8 P

not y our hearts affcftcd with the things that belong to God, that there is no anger ftirrcd up, it is a fure argument that you love him not. It is obfervable that is faid of oldc Ely, i Sam. 4.3. when newes was brought him that the Ifraclites were fled, that moved him not fo much when it was tolde him- morcver that there was a great (laughter among the people, that ftirrcd him not neither- when it was tolde him yet that his two fonnes Hophm and Phwca* were (laine, yet this did not fo much affeft him-but when it was tolde him that the Arke of the Lord wastaken,the text noteth fomcthing more than ordinary, that hee was fo ftirred with it, that he fell from his feate, & it coft him his life.Can you find this affc&ion in your fclves, that you are not moved with the death of childre fo much,or for the loflTe of your goods, or for your ownc particular difcontems, as when you (hall hcare that the glory is departed from ifracl, that religion farcers any echpfc in any place, that the Gofpell of Iefus Chrift is hundred t This is a thing that will try your love to the Lord. If you finde that you can heareof the dcfohtion of the Churches, and of the in-ereafe and growing of Popcrie, and yet you doe not take it to heart to be nffefted with it, you doe not grieve for it, it is \ figne that you want love to the Lord. You know what is noted of them in Iere/n. 3 6. 24. when the King had done an abominable action, that hee had cut the roll in-funder that Icr m ah gave him, and caft it into the fire that was upon the hearth before him, it is

faid

1 SanM^-

Ici 3^.14.

A&.I7.

O f Lo V E

fayd that thole that were about him, did not rent their clothes , nor petition to him &c. As if hee ftioulifay; in this they dif covered a wonderfull | want of love to the Lord, and to his caufe, that , they were not moved with this difhonour, that j was offered. toGod,and to his fervant,and to the I caufe ot Religion at that time. You know what (difpoficion Paul had in this cafe Att. tj. Hcob-ferved that the place,where he was,was given to Idolatry >the text faith, Hisfytrh wasfiirream him, his zealeand his anger was kindled in his breaft. Therefore confider what your affections to the Lord are by this holy anger that is in you. Mo-fes you know, was the mcekeft man vpon the ! earth , and yet you know how he was mooved, j how his zeale was kindled in his breaft, when he ; faw the idolatry of the people.

In the next place confider your feare: For if you love the Lord, it will caufe you to feare and tremble at his word , and at his judgements, for whom a man loves much, he regards much, and when a man regards another much,he is much affected with what he doth $ Now when the Lord fhall (hew fome tokens of his wrath, thofe that love him, and efteeme of him, thofe that prize him, cannot but be affe&ed.S hall'the Lyon ware, s and fhall not the beajls of thefieldtremble * Confi-wcrc preached' der, bow ycu are affected therefore, when the Mthctimcof j L orc j fh a )i difcover any expreflionof his wrath,

lencf^ij. *"i anc * w * iat ^ ot ^ ^ ce e ^ e * n l ^ iS ^ roa ^ e 5 which is I now vpon this place 5 is there not wrath gone

[outfrom the Lord? You know the plague is

more

L o

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PI

more particularly Gods hand, then any pthcj; affli&ion: Therefore David faith when he chofe the plague, that he would choofc to fall into the hands of God,intimatingthat 5 in that buy Gneflc, God was in a more peculiar manner the doer of it. As the thunder is fayd to be the voyce of the Lord, fo the plague may properly be fayd to be the ftroake of the Lord, more peculiarly than a-ny other affliction.Confidcr therfore what your affections are in this cafe: for my beloved , let it not be in vaync to you , that the Lord ftretcheth forth his hand as hee doth now at this time a-mong vs. It is but yet in the beginning, and what is the Lords meaning in it t Is it not as a meflTenger fent vpon an errand < If it had its an-fwer, if that were done, for which the Lord had fent ir, would he not remoue it againc 1 Would he not bid the deftroying Angell to putrp his fword into his (heath < DoubtlefTe he would, if you would doe that at the beginning of this fick-neffe that muft be done before the Lord will re-moo vc it from you.

You will fay,what Hull we doe rhen i I be-feech you coniider what commonly is the caufe 'j^fo of a plague among vs. Confider what hath ben | the caufe of the plague in former times. You dial ^ ur «ofthc finde in Numb: 25. twocaufes of the plague. Muabxy. 0:k was the fuperftirion and Idolatrie of the people, they begann to be yokt with Idolatric, Thif ojr.cd ihcwfdttcs to Baal Peer. I confeiTe that

QuCiK

ne was not yet pjc wne to any g

rcat h

eigi

it. it

vv. s but yet ia the banning, in the lecdes , and

vet

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4 *

yet you know how the Lord was offended with them.

And the fecond was fornication, the finne of vncleanes that was comitted. It is not likely that all the people fell into that finne oi Idolatry ^01 into the finne of Fornication^ but yet the Lord was offended with the whole Congregation for thofe that did it,as the manner is to be.So here you fee twocaufesof a plague, idolatry which was but beginning, and the very admitting it into the Campe-and the Fornication of the people.

Another caufe of the plague you fliall find in Davids numbring the people, it was their fecuri-tieand pride,'and truftmg to themfelves ,and the creatures: for furcly it was not Davids finne only (who had fomewhat forgotten God, and trufted to his mountaine,& thought that that was ftrong enough) but it was the finne of the people.

It is good (my beloved ) to be fecure out of confidence vpon God, and therein, the more fe-curitie the better^ but to be fecure for any outward help, either in the number of men or fhips, or ftrength or poIicie,or becaufe we arc compaf-fed about with the walls of the Sea, or whatfoc-1 ever it is wherein wee thinke our fafetie confift-eth, the more confidence in this the worfe. The Lord fmott the people for this fecurity in Dauids time*

Another caufe is, the unworthy receiving of the Sacrament. CMany are ficke among j oh ( faith the Apoftle ) and many are dead, becaule you receive the Sacrament unworthily. The Lord is

pleated

Love,

5>?

plcafed to punifli that particular finnc of receiving the Sacrament unworthily, with fomc fick-neflc or other, whether the plague or no, we can-nor fay, but this we may be furc of, that this was the caulc why fo many were ficke and dead. You know that paflage in the booke of Chronicles concerning Eztk/as, when the people had not preparedthemfelves aright as they ought, hee prayed to the Lord, and Jt is faid, The Lord healed the people .- we cannot fay what the Lord healed them of,but yet it makes it evident that the Lord had fome way fmitten xhc.CMofes for the omifli-on of the Sacrament the Lord would have flaine him, that is, he would have fent fomething upon him,-whether fome difeafe, as is moft probable, or fome other thing which fhould have taken a-way his life in the end. The omiffion and negligent receiving of the Sacrament I put together , which moovcth God to anger, and to inflict plagues upon a people.

I will name yet one more befides thefe, and that is the coldneflc and deadneilc of their hearts who belong to the Lord, from whom he expects better things, and more zcale, which J gather hence : What was the rcafonthat the zcale of Pffineas flayed the plague t Numb. 25. Becaufe his love was hot, and his anger was kindled in a holy manner againft that Ifraelitifo man^ and the CMtdiarutijh woman,x\\tt had committed fornication among the people. If the zeale of Pbweas was the caufe of (laying that plague, and of withholding the Lords hands,then iurcly the coldnes I of

Numb.if.

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O V £.

Slue ft,

Anpv.

of thofefrom whom the Lord lookes for much heate, for much fervency of fpirit, whom God experts fliould ftand in the gappe, I fay, that is the caule that the Lord goes on in punifliing.

But what fliould we doe now to remove it f

Amend the things that are amiffe, repent and amend, and he will turnc from his fierce wrath, which he not onely intendeth againft us, but is alfo already upon us 5 Labour to cleanfe your hands from idolatry and fuperftition, and cleanfe the land from the crying finne of uncleanneffe and fornication, and every man labour to cleanfe his ownc heart.

And againe, to turne to the Lord, to take heede of fecurity, which is a forerunner of a ru. ine, as a great calme is a forerunner of an earthquake.

Againe, take heed of receiving the Sacrament unworthily,many of you this day have received^ i therefore I fliould fpeake fomething particularly to them, but in truth this concernes all among us 5 but chiefly let me fpeake to thofe a little that are able to pray, that have fome fire in them, that have had the worke of grace in their hearts wrought by the Spirit of God, that have fome fparkes if they were blowne up, that are men fit to ftand in the gap • It belongs to you, my brethren to doe fomething that the Lord may ftay his hand: and remember that when the Lord begins to fend forth tokens of his wrath and dif-pleafure againft a Nation, itisatime whereinhe experts and lookes for humiliation and repentance:

Of Love.

tancc: Therefore rake hecde of ncgle&ing that in I fay 22. In th.it day (faith the Lord) when I called/or hum'-li.it ion , behold: killing of fat lings and oxen, &c. Therefore know what your dutie is, andlcarnenow to fee what belongs to you to doe, fliew your love to the Lord in trembling at his judgements, in being zealous for his Names fake: as indeed where there is abundance of love there is alwayes exceeding much zeale: So it was with Paul, fo it was with Elias y io it was with Mofcs 9 fo it hath beene with all the Saints. And fo much for this.

Another property of love is this, that it doth not play the huckfter with the Lord (as wee fay) it doth not bring things to an exadi account, but when a man loveth, hee is willling to doe what offices of love and friendfhip he can, and he doth not ftand to lookc for an exact rccompcnce$ (for that is to play the huckfter, to make a bargaine with Godjbut the nature of loveand true friendship, wherefoever it is found, is this, to be free in doing that it doth, and not to ftand to examine how much they fhall doc, and how much they (hall receive fordoing of it- buttodoe it with liberty and with freedome. And fb it will be if your love be right to the Lord, you will not ftand halfepeny-wonhing, you will not ftand confidering what you arc bound to doe of ne-ceflitic, whether you are bound to pray in your families or no, whether you are bound to keepc theSabbothio exa&ly and precifely as is commanded 5 whether you are bound from giving

fo

85

Uny 11,

8 Property of love, it doth things freely.

fo much liberty to your felves in vaine fpeeches, j &c. but love will rather fay, what (hall I doc to recompense the Lord C It will bedevifing what to doe, it will be glad of any occafion of doing any thing that may be acceptable to God. When you fet limits to your felves, and are afraid of going too farre, and doing too much, it is a figne that what you doc cemmeth not from love to the Lord, but from fome naturall principle, it comes from your felves, and not from the fpirit. For if you love the Lord Iefus aright, why doe j you not labour to exceed in the duties of obedi-; ence l why doe you blame thofethat goe fur-i therthan your felves are willing to doe * why ' doe you quarrell with that exa&nefie and pre-cifeneffe, and ftri&nefTe which is required in walking in the wayes of God t Love is abundant in the worke it doth , and if you love the Lord, you will not fet limits to your felves, you will not have fuch thoughts as thefe, I will doe as much as may bring mce to heaven, and no more, I will take fo much paines as that I may not be damned, but to exceede, and doe more thanneedes, this I hope may be fpared, and 1 may goe to heaven notwithftanding well enough, though I goe not fo fart as other men. No, Beloved, if there be love in you, you will ft rive to doe the utmoftof your power, it is the nature of love fo to doe.

Againe, you will not be fo exaft, nor indent

with the Lord what hee will doe to you- but*

j though the Lord be flow and flacke in rewarding

! you,

O V E.

97

you, though he (lay long, and fuffcr you to goc on without taking any notice of you, as it were, nay perhaps hce gives you many affliftions and perfecutions , poverty, trouble, ficknefle, &c. though the Lord doth not doe what you expect, yet your love will be free, it will goe on, you will be ready to fay as Paul did, / know whom I havetrufied: that is, he was refolved to fcrvc the Lord, to doe his utmoft, though the Lord did referve himfclfc and the recompcncc of reward to a further time, yet he was content. Such a dif-pofition will be found inthofe that love the Lord Iefus.

Again you may judge of your love to the Lord Iefus by another property of love, which is a hatred of finne, by your hatred of, that which is contrary to him; for love is not better knowne by any thing than by hatred 5 for all hatred is properly rooted in love: for you hate nothing but becaufe you love the contrary; therefore if you love the Lord Iefus, you will hate finne. Examine your fclves by this, for it is a fure rule, if you love the Lord, you will hate that which is evill.

You will fay, I hope I doe that.

It is well if you doe, but let us confider that: it may be you may be angry with finne, but doe you hate finne t That was the commendations that the Lord gives the Church, in Rev. 2. Thou hatefl the works of the Nicholaitans which I alfo hate. Thercfore,if you would know whether you love the Lord iefiis, try it by this, doe you hate fine'

G g You

9, Property of love, hatred of £anc«

OljecJ. ^Anfw.

Rcv.x.

O f L

O V B.

Three differences betweene hatred and anger.

I.

You will fay, How (hall wee know whether we hate it or no?

In thefe three things you fhall finde wherein hatred differs from anger, and thereby you may examine your felves.

Firft, hatred is more of generalls 5 a man hates all drunkards, if he hate drunkenneflfe: hee hates all toads and all ferpents, if hee hate poyfon. A man is angry with this or that particular, but hatred is of all. I would aske thee, doeft thou hate all finne, every thing that is called finne, all that belongs to finne i If it be this or that finne that you make againft, you are but angry with finne, you doe not hate fin.-for hatred fais alwaies upon the generall. Examine therefore if you finde this difpofition in your hearts, that you hate every finne, that your hearts rife againft every thing that is finfull, whatfoever is contrary to the Lord, whatfoever you apprehend under the notion of fin, that you hatc,and refift,and ftrive a-gainft- this is a figne that you love the Lord.

Secondly, hatred defires the utrer definition of the thing it hates, anger doth not fo, anger defires but a revenge proportionable to the inju-rie; therefore we fay there is a kinde of juftice in anger, it would not have the party that it is angry with to be deftroyed, but it would have him fen-fible of its difpleafure, it would have fomething done that might anfwer the injurie that is offered^ but hatred defires the deftru&ion of a thing utterly. Now doe you doe fo with your finnes £ doe you defire to have them wholly extirpate

nnd

o

O V E.

99 I

and rooted out of you ? to have your lufts tho-rowly and perfectly mortified i are you willing to have finne fo cleane taken away,that you may have any no libertic to have dalliance with inn any kind? do you hate it fo as that you cannot endure to come neere it, nor to have it within your fight i It is a figne you hate it indeed.

Laftly, hatred diffcrcth from anger in this, that it is implacable: hatred comes from judgement, and it continues, and therefore hatred is notapofllon, but we call it an aflfb&ion- it is a beautie, and dilpofition, and frame of the will-anger is a paflion that dies, and flittes away after a time j but hatred continues. Is your difpofiti-on fuch to your finnes? examine your felves-no-thing is more frequent, my brethren, than to be humbled for fome finne, which amazeth you for the prefent, but doth your hatred continue { If not, you doe but fall out with your finncs onely, and grow friends with them againe. If you did

I hate them, as you (hould, you would never re-turne to amity with them more.

Many a man takes refolutions to himfelfe , I will be drunke no more, I will be a gamefter no more, I will not commit fuch, and fuch groffe finnes, as I have done any more j perhaps feme fhame, or fome feare hath followed him, fome deepe apprehi-nfion of wrath and judgement, which let him vpon this refolution fortheprc-fenr^but ii the heart be right that thou hateft fin as thou (houldeft, tiiou wilt continue hating of it. Therefore coniidcr, whether you love the Lord

G g 2 Iefus

10. Property/it lovcth the

faints.

i Io'hn 4,10, opened.

Of Love.

Iefus by this triall, whether your hearts hate fin^ in your conftant refolution or no. This was the difpofition that was in Lot^His righteous prnle was vexed with the uncle An converfation of the Sodomits-, that is , he did not onely abftaine from rhe adles that they did,but his foule wrought againft them> he was vexed with them, as a man is vexed with a thing that is contrary to his difpofition.

So it is fayd of 'JMofes, he flood tn the doore of the Tabernacle^ and he wept as he ftood,his heart was mooved in him. It is not enough to abftaine from finne, but to hate finne, and that is an argument of our love to the Lord Iefus: take this therefore for an other triall of your love.

Againe^thereisonemore which wee cannot leave out, though it be a thing knowne unto you, yet becaufe the Scripture gives it as a peculiar figne by which we may judge of our love to the Lord, it mart not be pafled by, and that is our love to the Saints-and there is good reafon given of it, if we confident well,i ^.4.20. Wilt thou fay thou lovefl God whom thou halt notfeene y and yet loveHnotthy brother whom thou hattfeene? The meaning is this, for a man to love the Lord who is immortall, invifible, who dwelleth in light in-acceflible, is a more difficult thing than to love thy brother whom thou feeft. For why doe wee love the Lord, but becaufe we conceive him under fuch a notion > we thinkc of him as fuch a God having fuch and fuch attributes: Now,faith the Apoftle ,. whatfoever thou conceived: of God,that very image and difpofition is ftamped

on/

O V E.

IOI

on man like thy (clfc,thou flialt fee the very fame difpofition in a holy man that is in the Lord him-fclfe. Indeed it differeth in the degree exceedingly, there is but a glimplcof it , yet why is it fatd that the Image of God is renewed, but that there is in holy men a difpofition like the nature of God t Now this is in a more rcmiffc degree in man, and therefore more futablc to our weak-neffejas you know,difficulty comes from difpro-porrion,it is a harder thing to love the Lord than a man like our felves. If therefore wee doe not love men like our felves, in whom is ftamped a difpofition like the nature of God, and his I-mage, in fome degree, furely we cannot love the Lord who is fo fane above us.

Againc, a man like our felves is vifiblc, we fee his anions, wc heare him fpeake, we know more plainly the frame of his difpofitionjand therefore itismorecafietolovea holy man than to love the Lord: For fo is the Apoftles argument. Doc not thinke that thou loveft the Lord whom thou never faweft, when thou docft not love thy .brother whom thou feeft daily. Therefore wee may conclude thus much, if wc love not the Saints and holy men, it is ccrtainc we love not the Lord.

I confeflc every man is ready to fay (in this cafe) he loves holy i«en.

I would put you to this tryall, and aske you but this qucftion 5 you (hall know it by this:Doe you love all the Saints t You (lull finde that the Apoftle Paul ft ill in lus Epiftles puts in that caution, Love $q all the Saints . If thou love grace and

Gg3 holincfle,

4Tryaiif of our love to holy men.

I.

Of L

O V E,

holinefle, thou wilt love it vvherefoever it is. Ma-f ny men will love fome particular grace, efpeci-aliy when it futeth with their difpofition, and is agreeable to them, and to their conftitutionj but to love all grace, to love all holinefle in all the Saints wherefoever it is found, it is an infallible figne that thou loveft the Lord Icfus.

Againe, doeft thou love none but them^ that, where grace is, thou loveft, and where it is not, thou withdraweft thy love i

But, you will fay, would you have us to love none but the Saints i I anfwer, it is true, wee ought to love all others with a love of pitty, wee flnould (hew abundance of this love to all man-kinde ; but then there is a love of complacencie and delight, and with this love we ought to love none but the Saints.

Againe, thirdly, doe you love them as they excell in holinefle i many men can love one that hath but fome degree of grace; but if it be one that hath more exa&nes than ordinaric,that hath proceeded higher in holinefle than he thinkes re-quifice, here his heart is readie toquarrell,andto rife againft him.

Laftly, doe youmanifeft your loue by delighting in their companie,and by the fruitesof love towardsthem? You may profefle much, and fay much, but of all other things companie is the worft diflembled. Will you profefle that you loue the Saints, and that you delight in them, and yetdefiretobe in any company rather than in theirs i that whenyou are among them, you are

as

Of Love.

as if you were out of your element, you move as if you were out of your ovvne center i It is im-poilible but that thofe that arc moved by the fame fpint mould be bed plcnfcd when they are in one and the lame fociety. Put all thefc things together, and by thefc you may judge whether you love the Saints or no.

You will obirtf, I doe love the Saints, but who arc they < I love not hypocrites, and fo it is made a notable excufe.

I will not wifh iheeto love hypocrites, oncly takeheede thou fuiTer not the impes and inftru-ments of the Divcll to paint out the true Saints unto thee in the colours of hypocrites:thou muft confidcrthatithathbecnethe ufuall manner to caft that afperfion upon all the Saints, upon all holy men in all ages,as the Apoftle faith in iCor. We Are as deceivers though true: that is the common efteeme that the world hath of the Saints, they judge them to be deceivers, and to be men that profeffe themfelvcs to be otherwife than they are. You know what was faid of Iefus Chrift, fome faid of him he was a good man, o-thcrs faid nay, he was a deceiver of the people. You know what was faid of David, that he was a fubtle man, one that went about to deceive o-thcrs. JW,you know, was reckoned the great impoftor of the world- this was alwayes laid upon tie Saints : therefore let not the Divells in-ft rumen's deceive thee in that.

B fides, why arc they hypocrites f Is it because there arc fome fhewes of holirteflc in them?

Gg 4 Surely

105

Ohictt.

Anftv,

Two impfdi* t meats of the InveofChritf*

Of Love.

Surely that is not argument enougb.

Thou wilt fay, becaufe they doe not anfwer that which in their profeflion they make (hew to be?

If that be the reafon,why doeft thou not pitch thy hatred upon tliofe that are found to be fo i And to conclude this, you muft know, that no man fpeakes againft religion or hates religion,un-der its owne notions, under its owne name , but fomething elfe muft be put upon it, the name of hypocride, or the like.

And it is the common condition of men whofe hearts are not upright, that they arc not able to judge aright of the wayes of God; a man that hath not grace himfelfc cannot poffibly judge a-right of grace in others: but I haften.I muft now proceedeinthepoincl formerly began to infift on,namely, in (hewing yoa the meanes of getting this love, and of increafing it»

/ (hewed formerly fomes meanes to get this love and to inereafe it.

As firft prayer, for it is the gift of the Spirit.

Secondly, to befeech the Lord to (hew him-felfe to you.

We will add but one now at this time,to (hew you the way more fully to obtaine this love.

If you would love the Lord, remove the in> pediments.

What are thofe?

They are two. Strangenes, and uncircumcifion of heart, or ) worldly mindednefle. / Firft,

i Sirjn£*r*cs.

Of Love.

Firftjftrangencflc is agicat impediment to love. It is an obfervation that the Philofophcrshath, that ftrangencs when wedoe not falute,and con-verfc one with another, is a meanes of difiolving fiicndihip 5 Co in this cafe , when there growes a ftrangenefle betwecne God and vs, it unties and ioofens that love and communion that fliould be betweene us. Therefore, if you would prefervc your love to the Lord, liiftcr not your hearts to fit loofe from him,fuffer not a ft rangencs to guow betweene God and you. For ftrangcneflTe breeds fcarfulncfTe, and fearefulncfle loofeneth love, as boldncflb is the parent and nurfe of love, j and that which incrcafeth it,

Bcfides, when there growes a ftrangenefle betweene God and us, wee begin not to know the Lord, there growes an ignorance, and fo there is an intermiflion of thofc rcciprocall offices of love betwecne us . that even as it is among the Saints, the forfaking of their fcllowfhip loofea-eth their love, andfo ftoppcththeintercourfc of good duties that fhould be among them: fo it is with the Lord* And therefore if you would maintainelove with the Lord, draw nearc to him, and he will draw nearc to you.

How (hall we doe that < £>»eft.

By fpeaking much to him, by hearing him Zjnfw, fpcj'ie to us, by retiring to him upon all occafi ons for conlolation and comfort. j If thou receive any injurie from men, wran- i |glc not with them, but doc as David did 5 betake j jthy felfe to prayer, take hcede offinnc, for that \ of 1

O

L o

V E.

i.Vacircumci-fion of heart.

Dcm, $0.5.

t Iohn i*

,ofall other things will brccde a ftrangenefTe bc-JtweencGodandthec; and if you doe fall out, feeke to be reconciled againe asfoone as maybe, labour to entertaine a continuall commerce bc-tvveenc God and thy felfe, obferve conftantly his dealing with thee, and obferve againe thy carriage towards hm, this will breede a familiarity betweene God and thee.

And above all, be much in prayer; for that in a fpeciall manner maintaines and increafeth this communion and fsmiliaritie betweene the Lord and thee.

Againe, the other thing that hinders is uncir-euracifion of heart, or worldly-mindcdnefle: in Deut. 30.6. I willcircumcife your hearts, and you (l)alllove me with all your foulcs* and with all your hearts. As if he fhould fay, that which keepes you from loving me, From delighting in mee, is the uncirewmcifion of your hearts, that is, your worldly lulls, and worldly cares, and worldly deil-cs, when thefc abeund in our hearts, they keepe us from loving the Lord : Therefore in 1 Iohn 2. If you love the world, the love of the Father is not tn you. Come to any particular, and you /hall finde it fo; if you love wealth,you cannot love the Lord, if you love pleafures, if you love praife with men, if you love honours, &c. you cannot love the Lord; the love of God,and vaineglorie, the love of God and covetoufnefle will not ftand together. Therefore if you will love the Lord, you mud have your hearts crr-cumcifed, that is, you muft have thefe finfull

lufts

Of Love.

lufts cur off 5 for nothing qncnchcth love fo muchasthefc. You know, the love of an adulterer quencheththcconjugall love of the wife to the lui band: your love of the world is adulteric, the Scripture calls it fo^thereforc if you love that, it will quench your love to the Lord.

Youwillfay,May we not love the things of the world <

Yes, my brethren, oncly take heede that it be not an adulterous love.

How (ball we know that t

You fhall know it by this, if it doc leflen your lbveto God: You may know whether your love to any creature, to any fport or recreation be adulterous or no. A chart wife may love many men befides her husband; but if it once begin to leflen her love to her husband, that is an adulterous love: Therefore if you would love the Lord aright, be fure to cut off this, for it breedes adiftancebetweene God and you. As it is faid of^lfulom, when the hearts of the people went with K^ibfolom, they fell from David the King 5 fo when our hearts are ftollen away wirh the love of earthlie things, our love to the Lord is leffened with it. Therefore I fay, if you will love the Lord aright, you muft be carefull to remove this: for the cares of the world, the lufts anddiv^rfeplcafurcs, thefe choake the love of the L 3rd, they arc the greatefl qucnch-coales of any other.

Loue > you know, is of an uniting qualitie, when any thing, lieth bctwecne God and us,thar,

you

107

£*fB.

Jnfn

w,

When love to the creature is adulterous.

Note.

Knowledge of God cfpccia'l helpc to make us lore him.

Of Love.

you may be furc, will hinder our love. Now there are many things that lye betweene God and us.

Somethingslie in our underftandings, temptations, to atheifme, temptations to thinke that the Scriptures are not true, temptations to judge amifle of God in any thing,temptations to doubt of the favour of God; Thefe lie in the under-ftanding betweene God and us, and arc contrary to love: for love uniteth.

But in the will there lyeth much more, fome-times vaine hopes,fometiraes vaine fearcs/ome-times one thing, fometimes another. If there be any inordinate luft after any creature, after any thing in the world, it lieth betweene God and us, and makes a feparation betweene us • and till that be removed, God and we cannot come together, till there be an union wee cannot fully love. Therefore if you would love the LorcL have your hearts circumcifed,that is, have thoie things removed out of your understanding, and out of your will. Take away thofe obftacles that lie betweene God and you: And if you cannot doe it your felves, goe to Chrift, it is he that cir-cumcifeth us with the circumcifion made without hands,

Againc, when you have done this, that you may grow in love to the Lord, learne to know the Lord} for the more you know him,the more you will love him. What is the reafon that the Angels in heaven fo love him * Becaufe they knew him. What is the reafon that we (hall love,

him 1

/

O f L

O V E.

him more in heaven than wee doc now, but bc-caufc wc (hall know him more? Therefore when) you readc the Scriptures, and obferve the works of Gods providence in every particular, learnc by this to know God : as you know a man by his anions and carriage, learnc to have fucli an Idea. of God,as he hath dcfcribcdhimfelfein his word, that hce is true of his word, that hee is full of goodncflc, that he is abundant in long-fuffcring and patience, that hee is exceeding mercifull beyond meafure,&c. labour to fee his wifdome,his goodnefTe, and his mercie, labour to know God: for when you come to know him aright, by that we come to love him. Why doe wee love one man more than another , but becaufe wee conceive him under fuch a notion, wee conceive his heart to be of fuch and fuch a frame, wee thinke him to be a man of fuch and fuch a condition t when we thus conceive the Lord, it will teach us to love him more. Therefore this you muft know, that for you onely to looke upon things that are beneficiall to you,as forgivenefle of fins, and adoption, and an inheritance in heaven, that is not love to the Lord. It is true, you fnould doe all this, but that which you are principally to doe, is to looke to the eflencc of God, to fee fuch excellencies in him, that thereby you m:iy be led home to him : and therefore that you may know him the better, you muft be taught of him. Againe, you muft not onely know him,bur you muft likewifc have afTurance of his love to you: for when you know the excellencies of che Lord,

unlcfie

O F L o

V E.

unlefle you have aflurance of his love to you, it is not fufftcienr. Take a man of the highcft place, and of the raoft excellent quality; if thou conceive that he hath a hollow heart towards thee, thou canft not poffibly love him: thou muft be perfwaded of the love of the Lord to thee. Therefore in the Text it is faid to be faith which workethby love. Theincreafc of the aflurance of Gods love therefore is the meancs toincreafcthy love to him.

So much for this time. '

Finis.

THE

i j i

THE

FIFTH

SERMON.

G A L AT. 5. (J.

For //j ^e/itf £7 ; '"'/^ mit ^ tr ctrcumcijlon aval letb any thing, nor uncirCHmcifton^but Faith which Trorkctb by Loy e.

H b laft thing wee did was to give

you the properties of love to the

Lord Iefus. Now that which remaines to doe

at this iimc 3 is to apply that which hum becac laid, that is, to bring your hearts and the rule together, and to exhort you, that what you have heard in this, it may not paiTe like airy nations,and never be brought home to your particular pra&ife. For,my beloved,ihe word chat wedeliuertoyou, {hould bclike./;^//^, driven

home

O F

O V E.

Ffe, Exd-minattin*

home to the head, fajlcnedby the tnafters of the af. femblie, as the Wifcman fpeakes, that they may fticke and abide in the foule, as forked arrowes doe in the bodie, that they may not eafily fall out againe. Therefore the maine bufincflc that wee ' have to doe in preaching the word, is to faften thefe words thus upon your hearts. That which we will doe therefore at this time (hall be to exhort you to qucftion your ownc hearts, and to examine them upon your beds, whether thefe characters and properties of love which have becne delivered doe agree to you or no. For, as the Apoftle faith, Vflkfle you be in Chrift, that is, unlefle you be knit to Chrift in love, you are reprobates: it concernes every man therefore that heares me at this time, to examine this ftridly with hirafelfe.

We will expoftulate the matter a while with you at this time, and you muft expoftulate the matter betweene God and your owne confeien-ces, whether this love be in you or no. And although indcede this needeth not any diftinci dividing into brandies, yet that wee may helpe your memories wee will put it into a number.

And firft we will make this expoftuIation,you that profefTe you love the Lord, (as who will not be ready to doe that, to fay he lovcth Chrift; but yet as the Apoftle Iohn fpeaketh of love to the brethren, that men love them in (hew, and not in truth 5 fo it is with moft men, they love the Lord in word; and in profelfion, but they love

him

Op Love.

him not in deed, and in truth) therefore firft let measkeyouthis.

You that profefle you love the Lord, doe you not grieve him, andvexe him from day to day, and provoke him by your words, and by your vvorkes i If this be your cafe, it is certaine you love him not indcede. Some there are that profefle much love to the Lord Iefus, but yet fpend their time idly, are diligent in no calling, but wafte their precious opportunities in fports, in idle vifitations, in gaming, in doing nothing that is profitable cither to themfclves or others, but cate and drinke, and rife up to play : It is the cafe of many of our young Gentlemen • a fliamc-full thing before men, and abominable in the fight of God,that men fhould live like bcafts,& make their foules like the foules of fvvine,ferving for nothing but to keepe their bodies from putri-fa&ion, doing fo much the lefle worke, becaufe they have the more wages ^ burying fo many precious talents,whereof their time is the chiefc, becaufe it helpcth to improovc all the reftj of which they (hall give an cxa& account at that day, JVhen GodJhali judge the feerets of mens hearts according to our Gofpell. Doe you piofefTc that you love the Lord Iefus, and doe you negle<ft him thus t

Befides this mocking of the Lord, and dLTem-bling with him, you deale moft fooliilily with your I elves: for all the comfort that you Jliall e-verfinde in this life, it will be from working, from being ferviccable to God, and profitable to

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men; empty lives caufc but empty joy. Therefore if any man (hall finde this to be his cafe,exa-mineit, it is but afalfeprofeffion of love. And aslfpcaketothofe that are young, that fpend their time. Nihil agendo : fo I may fay the fame tothofethatareofmoreyeares, that wafte then-lives in doing fomething indeede, but it is not that which they fhould doe, or in doing it in another manner than they ought • thofe that are fo drowned in bufineflTe, fo overwhelmed with im-ployment, fo occupied with outward things a-broad, that they have no vacancic to feede their foules within, to cloathe them with graces. For you muft know, my brethren, that your foules have neede to be trimmed every morning 5 as well as the body, they have neede of breakfaft, and dinner,and exercife, as well as the body ; and as you faile in giving this due refpeft to the feule daily, fo you (hall finde thatproportionably in that degree the inward man will languish, and grow faint. But to fpeake a word unto you like-wife: Doe you thinke that you love the Lord Iefusin good earned, and yet have fcarfe leifure to thinke of him from morning to night,that you cannot take time to fpeake to him, to fecke him, nor to prepare your hearts for him £

Befides this generall,come to particular finnes, iabbath-breaking,negle<3ingof private prayer, vainefpeeches, concupifcence and finfull lufts, fecret courtes of uncleannefie, fwearing,if not by greater, yet by leffer oathes, which indeede in this exceede the greater $ becaufein the other

Of Love.

you fwcarcby the Crcatour, in theft by the creature. You that doc theft things, will you fay you love the Lord if You muft know that it is a contradiction, it is impoffible; For, if you love me, keepe my commandements: if you keep not the commandements of God, certainly you lovehimnor.

But, it may be, you will lay that your mea-is cood, that you are well affected to

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Chrift, and therefore furely you doc not hate him.

My brethren, you are deceived in this, thy Anpv< meaning is not good-for while you csft the commandements of God behinde you, you caft him away : and let me fay to you in this cafe, as you have it in Ier. 3.4. You profefle well in faying, Thou art my Father , andthe guide of*my youth, but you doe evdlmore and more. So 1 fay, when you profefle you love the Lord, and that you reckon him your Father, and your Husband, thus you fayindeede, but you doe cvill more and more-and thatisacertaine argument you love not the Lord. Therefore examine yourfelvcs by this rule: For, if you love the Lord, you will reverence him: You know,whom we love,we reverence, and whom we reverence, we dare not doc any thing unmcete in their fight. Take any one whom we love, whofc good opinion wee £ccke | for, wee had rather that all the world fhould fee usdocanunfecmcly thing, than that he fhould; and certainly if you love the Lord, you would not dare to provoke him to anger. Therefore

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this carelefnefTe in fcrving of him is a certaine figneof want of love to the Lord lefus ,. this fearefulncfTe, and carelcfnefle , when you dare not (hew your courage for him, when you account it a final! matter to commit a finne againft God, this arifeth from the defect of your love.

In the fecond place, as you may try your love by your taking care not to offend God, fo like-wife you may try it by your forrow and griefe after you have offended him: For you mult know this, that love,as it hath the greateft joy of any thiftg elfe, when it obtaines that which it would have, foit is attended with the mod exquifitc griefe, when tt is difappointed. As when one lo-veth another earneftly, if any breach fall out that fhallmakc afeparation betweene them, if any ftrangenefTe grow, betweene them, if they love, they will never be at reft, it will trouble and dif-quiet them- but as the Scripture fpeakes, they are ficke of love, that is, they cannot be quiet while there is fuch a condition, while there is a-ny alienation, while there are breaches and offences betweene them, for you know that nothing is fo fweete as love $ as you have it in Cant. 1. Love is better than wine: and as David expref-feth it, Pfal.6 3.3 .Thy loving kinclnefj'e is better than life. So fweete (I fay) is love, as fweete as wine, and better than life. Now, by the rule of contraries, then, to have a breach made, to have a barre, and an interruption in this loving kind-nefle of the Lord towards us, or in our love to-wards him,it is bitter as wormewoud,and fharpe

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as death.Thcrfore you may examine your (elves by the offences you offer to God, when they arc "part; ifyoulovc him, it is ccrtaine they will trouble you exceedingly • for fo much forrow for finnc,fo much love. And you may take it for a fure rule, in what meafurc any man defires topIcafetheLord, in that meafurc hce will be grieved that he hath difpleafed him. Therefore examine thy felfe, Haft thou finned againft him many times, anddoeft thou lookc backc upon thofe finnes in a carelcfle manner, be fure that thou loveft him not. Examine this by that which paflethbetweencraanandman: When a father or a husband hath any thing committed againft them by achilde or a \vife,ifthcy fhall withdraw themfclvcs, andprofeifc themfelves difpleafed, and yet the childe or the wife, in the meane time, be never troubled at this, but be at reft, well c-nough content it (hould be fo,and arc not difqui-eted for it ; will not the parent or husband take this exceeding ill at their hands, when hee feeth his difpleafurc flighted? For this is much greater than the oifence it felfe. So I may fry, what-foever the finnebe that you have committed,this hardneftc of heart, this negligence after the iinne is committed, when you arc not difquieted for it, when your hearts are not troubled for it, it is a greater figneof wantoflovetothc Lord, it is a greater figneofancvill and untoward difpofi-tion,thanthefinne itfelfc. Therefore this want of forrow for finne, is a fure argument that you love not the Lord. You may take that for one

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figne of want of love, that we commit finnes a-gainft God from day today. For, doe but goe to your neighbours, and profeffe your love to them,and yet you injure themagaine and againe, you care not what wrong you doe them jwill they thinke that foch a profeffion as you make is true:' and will the Lord regard, when you fay that you love him, if you provoke him to anger,^ and renew your finnes, and rclapfe into thema-' gaine and againe, and when you have finned, take it not to heart f No, my brethren, if you doe love him, you will doe as it is faid,Z^>5». 12. when you have finned, you will mourne as he that mournethfor. his ently forme, your hearts will melt, as lojiahs did-youv hearts willfmiteyou, as Davids did him: thus it is with all that love him in deede and in truth. Therefore in Levit. 16.29, and likewife Levit. 23.27. (they are both one and the fame)the Lord appoints a feaft and a meeting together for cleanfing of finnes, it was the feaft of atonement - faith hee. In that day when you come together to offer facrifice unto me,and to make an attonement^ you {hall humble your foule^andwhofoever doth not ajflici his foule on that day, he (hall he cut off from his-people. As if he fliould fay, At that day you come to reconcile your felvcs to the Lord, you make profeffion of your love to him,, and of the defire you. have to bee friends with him: Now, if you come and make this profeffion,,and doe not humble your felves, nor afflid your foules on that day for thole breaches that Have beene betweenc God and you, all

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your profetfionsarc but diiltmulation ; and fuch a man as will thus difiemblc with the Lord, fhall be cut off from his people. So I fay, when you profefle that you love the Lord, and yet have hard hearts, that there is no foftnefTe there, that your hearts doe not melt towards him, but when you have finned, you can looke backe upon your finnes without any difturbance at all, know that itisbutdilfcmblingwiththeLord, and you are worthy to be cut off from his people.

I come to a third tryall: Ify ou love the Lord Iefus,have you your hearts after his owne heart i that is the difpofitionofall thofe that love him. K_Atts 13.22. the Lord faith of David, I have found a man after mj owne heart, that will doe whatsoever 1 will \ That is, looke how the Lord him-fclfc was affe&cd in any bufine(Te,fo was Davids heart aifc&ed, and foit is with all thofe that love the Lord: ( for this is proper to the Saints) If you love the Lord,you will be of one heart with him j if we have hearts after his heart, as every Chriftian muft have in his meafure,(though perhaps he reach not Davids mezCurc) in all the turnings of our lives, upon all occafions, in the diverge difpofition of our wills, we will be conformable to the Lords will, we will be like God,af-fefted in every thing as he is affeded.

But, you will fay, this is a hard thing, how fhall we difcerne it 1

You fhall difcerne it by thefe two things: If you be affc&ed as he is, you will doe whatsoever he will 5 as thofe words are added concerning

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Ddvid y \ have found a man after mine owne hearty for he will doe wkatfocverl will. You may examine yourfelvcs by that; doe you doe whatfoever he will? are your affc&ions aright, that you love what he loves, and hate what he hates? For your adions are the immediate fruites and effc&s of your affections, and as every man is affected fo he doth.

And befides, as that is one way to difcerne it, fo this is another which you (hall likewife finde in David, that hee loved thofe that feared the Lord; add thofe that love vaine inventions, doe I not hate them, faith hee? &c. And that you may difcerne this, confider whether you love all thofe that feare the Lord, and hate all thofe that are enemies to the Lord. For while there is nothing but nature in a man, fo long thole that are of good natures, that are f aire in their carriages, and kinde and loving to us, thofe wee love, and thofe that are contrary we hate and diflike- but when you love the Lord, and are after his heart, and have another nature in you, it raifeth you a-bove this nature of your owne 5 and then you will love thofe that are like the Lord, whofoever they are, though perhaps they are not fo Sociable, nor of fo faire and naturall difpofiiion : but ifyouhavea new nature, and are become new I creatures, now you have common friends, and common enemies.

Doe not object now, that you are willing to doc fo,if they were fmcere and upright,but they are hypocrites.

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I fay, doc not deceive your (elves in this: for as they rejeded Chrift under the perlon of a counterfeit,and of a wine-bibber, fo thou maift pcrfecutc Chrift under the perfon of an hypo-crie. Paid, you know, hec thought hec did God good fcrvice in perfecting thoic whom he perfected, yet though hec did it ignorantly,he con-felled of himfelfcthat he was a blafphcmcr,and a perfecuter: So I fay, though you doc it igno-rantly, under the perfon of an hypocrite, yet that is the judgement, and the cenfure that will be upon you, that in fo doing you are perfecuters.

And if you (hall fay,that if the Lord himfelfe livedamongft us, if lefus Chrift were here, I hope 1 fhould (hew chat 1 doe not hate him.

You ihall fee what the Lord himfelfe faith. In that you have done it totbefe^yOHcbavcdoneit to mee. As h'efpeakes there in the matter of giving, fo may I fay to you concerning this cafe, in that you have dcfpifedthofe that feare his name, in that you have fpokeft againft-fuch as are his, yon have done it ngainft the Lord; in this thing you have (hewed your hatred againfthim. Examine your hearts therefore ferioufty by this markc.

Againe, fourthly,- wee will bring you to that expoftulation which is grounded on r lob.i.i >. Love not the world,nor tbt tb-'K?s of the worUy for if\ you love the world J be Uve of the Father is not in you. Now- que (Hon with your owtv hearts-;.:>out this, whether you love the world, and the rhmgsof the world; for if you doe 5 the words att0 clearc, The Love of the Father u not tnyou.

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Three tryalls of our love to the world.

I You will fay, how fliall we know this? You fliall know it by thefe three things. Firft, by your delight in the things of the world, and your griefe and forrow for the lofle of them after you have enjoyed them 5 for if you finde that you are much affeded about them, it is certaine that you love the world, and the things of the world: Intemperate and exceffivc griefe, and complaint for worldly loffes and crofles, is a fure argument and evidence that you love the world.

Whereas when you love the Lord, you will be indifferent in thofe things 5 if a worldly lofTe befall you, you will grieve as if you grieved not -if any worldly advantage happeneth, you will enjoy it as if you enjoyed it not: A man will be thus affeded, If I have God fure, I reckon him onely my portion, all other things are by accident, he onely is effentiall to my happinefTe.

We doe not denie that a man may grie? e up* on fuch occaiSons, but it is a lighter kindc of griefe • and therefore it is expreffed well by the former phrafe, As if he grieved not: He knoweth all this while the maine is fure, and fo long his heart is ftedfaft within himrbut when a man fliall fall into excefllve griefe,when the affedion fliall be exceedingly ftirred about worldly things, it isa figne that you reckon not God, and the aflii-rance of his favour to be the maine thing in your happinefTe: you fhould be affeded to the world with a remiffe affedion. Now when your affe-dions arefo much taken up about them, it is a

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fignc you love the world, and the things of the world. It is true, you may doc the things of the world, and enjoy them, and follow after them, but in a remiffc manner $ but when your aftcifh-onsarefo much ftirrcd about them, when you cometoexceffive love in the having them, and exceffive griefc in the lofing of them, it is a figne that you love the world, and the things of the world.

Secondly, you fhall know it by this, when worldly things (hall come into competition with thofethat belong to a good conscience, and the fervice of God, you fhall finde this one way whereby you may difcernc your love to the world. When Chrift would make a trial! of the young man, whether hee loved the world or no, he puts him to it by this, Goe, (faith he) and jell all that thou baft, and come and follow me, and thou flialt have treafure in heaven. When it came in competition once, whether hee were beft to follow Chrift, and fell all that he had, and that he muft either forfake Chrift, or forfake his riches, he went away forrowfull, and would not doe it. So we fhall finde itin lohn i 2. 42. when the matter came there into competition, that if they confef-fed Chrift they fhould be caftout of the fyna-gogue 5 faith the text, though they belceved, They confffcdhim not, for they loved the fraife of men more than the praife of God. Their carriage there towards Chrift, when their confeffing of him came in competition with their applaufeand honour among men 3 it was an argument that they

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loved the world y and the things of the world.

You fhall fee in Abrahams cafe y when the Lord would put him to the triall, and bidds him come from his kindred and from his fathers houfe, and from his Country, this in Heb. u is taken as an argument of his love, that when hee was put to doe cither the one or the other, hec made his choife to obey the Lord , though it flood with the loffe of Countrie and friends. So I fay, confider with your felves, and you fhall finde many cafes wherein your confeience will dictate to you, this you muft doe, this you ought to performe,this you ought not to doe. Perhaps it fhall be laid unto you againe, if you doe k, you fhall lofe fuch a friend, you fhall lofe fuch credit, you fhall fuffer fuch loffe in your eftatc,you fhall expofeyour felfe to fuch and fuch danger, you fhall incurre fuch and fuch inconveniences to your felfe; confider what you doe in fuch a cafe: Many bufinefles fall out everie day, wherein the like cafe is offered to you, many times you thinke it were bed to doefo, and if it were not for the loffe of fome thing, or for the difcredit, you would doe it. By this you may examine your hearts whether you love the world or no.

Laftly, you fhall know whether you love the world,and the things of this worldby your anions • for where your love is,there your tongue, and your hand will be, and all your endeavours : Now trie your felves by this, Are you occupied fo abour the world, and the things of it, that all your endeavours and all your anions are taken

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up about them < fomc about matter of plcafure, / in hunting and hawking, in gaming and iportingJ your thoughts arc thcre,and your fpccchcs there-othersagainc in feeking wealth, and worldlic grcatncfle: Are you taken up about theft? I lay, the aftions of a man arc a fure figne, for the Lord judgeth us by our anions; therefore wee may judge our felvc's by them. Confider in what e-lement you livc,if you be fo bufied about worldly things, that you are never well but when you I are there, and as for heavenly things, you doc them but by the by, and when you arc doing them you are wearie« this is an argument that you love the world, when a man fliall turne the ftreame of his endeavours all that way, when he fliall turne all his projeds, all his aftions, all his labours into that. As when the bo die hath a wen or a wolfe in it, all the nourifliment is drawne to that, and in the meane time the bodie is leanc and poore: fo is it when a mans heart is taken up with the world, it cates up and devoures all the thoughts, all the intentions of the minde j all his care, and endeavour, and ftriving runnes this way 5 & the hidden man of the hearr,in the mcanc time,is left ftarved and pined within: This is a| figne that you love the world, this fo much in1 tending the things of the woi ld,as Chrift fpeaks, \ The lujts ofyonr Fattier will yo:t doc> lohn 8 . What iohn 8, is the meaning of that:' That is, looke to your anions, to your doings to your executions and performances, and you lliall finde that they arc according to the lufts of y oar father the Divcll •

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thofe anions they did were a figne that they did affeft thofe things that the Divell affected.

But you will object, the holieft man, hee that is moft regenerate, yet is inordinately affe&ed to the world, is too readie to grieve, and to rejoice inordinately, is too readie to faile when thefe things come in competition with God. Therefore how ihould wee examine our hearts by this <

I anfwere in a word,that it is true in the Saints, there is fomething in their hearts that doth all this that I have fpoken- but it is not they that doe it: as the Apoftle fpeake?, // is not I y butfwnc that dwells in me: We cannot denie but that there is flefti and worldlie-mindcdncfle even in them; but yet this they doe, thefe worldly lufts and dcfiresthey-areftill checking them, and reftrai-ning them, and keeping them downe, fo that though they be there 3 yet they doc not rvalke after the van.tie of their mindes, they are not led by it, but they are led by the Spirit, and rvalke by the Spirit. Indeede foretimes they fall, when they are tranfportedw ith temptations,and through inco-gitancie, and infirmitie, yet their conftant walking is not after the vanitie of their minde 5 for that is proper to thofe that feare not God.T here-fore know thus much (my brethren) that though the Saints doe thefe things fometimes, yet their purpofe, and their defire and care is to crofTe and refill: them as much as they can,that though they have thefe inordinate worldly defircs in them, yet they are not midwives to themfelves, to

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bring forthfruixe to theflejh, they arc not ftcwards to provide for thefc before-hand, as it is in Rom. 13. Put ye on the Lord lefts, and take no care for theJlefl) , to make frovifion for it: I fay,they arc not ftewards for their lulls, but they refill: them,and ftriveagainftthem. But to conclude this alfo, examine your felves by this rule, whether you love the world, and the things of the world.

And if wc take an examination of men by this, how few are there that love the Lord i We may trulie fay as the Apoftle faith, The love of God is not in them, for menfeeke themfelves, and t heir.owne things, and not the things of Iefits Chrijl. One fol-lowes this particular, another that, everie man fitting and plotting a garment to himfelfe com-pofed of fuch vices as doe fuite everie mans humour.This is a figne that you love not the Lord, when you minde the'world, and goe with the world, and let your whole bodie and foule follow it, with all the aftions, and all the ftrength and indcavour thereof.T/^ love ofmanyjha/l waxe colde, becaufe in:quitie jhall abound. What is the meaning of that ? That is, becaufe the men of the world, thofc that are in place, becaufe they fhall countenance iniquitie, becaufe the ftrcamc of the times (hall goe that way • for this caufc thelove of many fhaSwaxe colde .that is, becaufe they mind: the world, wheras if they did not love the world, and the things of it,though iniquitie did abound, yet their love would waxe hotter. When things are fo that iniquitie abounds, fome will not take the paines,they love their eafe,and contentment-others

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others want courage to doe it, they are fainthearted, and dare not adventure. Now whence doth this come but from the love of the world ! for no msn is fearef ull, but becaufe there is fome-thing that he is in love with, and is loath to part with. If a man did not love the things of the world, he would have courage for the truth.This is therefore an argument that men doe love the world, and confequently the love of the Father is not in them.

Let us come yet to another expoftulation. In thefirft place therefore, if you love the Lord, you will findeinyour felves a readincfle to pleafe him in all things, you will doe it naturallie: As the Apoftle fpeakes ofTmothy, I know no man like j minded y who will naturally care fir your matters. So if you love the Lord aright, you will doe it with a naturall affe&ion, you will love him naturally: For what is this love to the Lord, if it be right, but that which himfelfc hath planted in us I wee are taught of him to love him. It is like the naturall afteftion which parents have to their children, fuch a kinde of affeftion will it be if you love the Lord, you will doe that which is good in his fight with a kinde of naturalneiTe and rea-dinefTc, you will be carried to the duties of his fervice as the fire is carried upwards, and not as ftones are carried upwards with the force of another, but you will doe them readilie, and chear-fullie 5 you will not doe gooddutics as being haled to them, and put on to doc them, but you will be zedoHs of good rvorkes, that is, you will

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have a burning defire in your hearts, longing after them, you fhall not neede to have them forced upon you, but you will be forward to doc thcm,you will be afrc&cd to good workes as you arc out of felfc-lovc to your owne bufincfle. You know when a man naturallie loveth him-fclfe,when he is to doc fomething that concernes his owne good, how folicitous is he about it, and how provident forecasting how to bring it to parte, and if any rubbc be in the way it troubleth him, if there be any faire paffage, and likelihood of atchicving it, he rejoyceth. Now, if you love the Lord naturallie and trulie,you will goe about j his bufincfle as you goe about your owne, if there be any bufincfle to be done: Magistrates in their place, Minifters in their place, and cverie man indeede fhall finde fome bufineife to doc, wherein he may bring glorie to Gods name, and advantage to his caufe. Confider now how you are ftirred about it, doe you goe about this bufineife, are you fo induftrious and laborious, doe you projcq.it, doe you minde it as your owne i you will not ftand expoftulating the matter, to lay muft I doe it? and is it or neceffitic i But if it be a thing that tends to the advancing of the glorie of God, you will doe it with all readinefle, you will not fo much Hand upon this, what wages fhall I have { and what profit fhall I gaine t But as a loving woma to her husband,(lie is glad to doc any thing for her husbands good, fhe is fatiffied with this, that ihe hath an opportunity to doe fomething • fo it will be \vidvyou,if your j

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hearts be rightly affecied , you will then doe! things after this manner. \

You will fay, How fhall wee know this love t this is a nice and curious point to love the Lord thus naturallie.

You (hall know it by thefe two things: Firft, by the evennefle of your carriage towards the Lord; for what a man doth naturallie, he doth with a kindc of equalitie, with a kinde of evenneffe: fo that, as we fay, an uneven pulfc is afigne of adeadlie and dangerous diftempcr within ^ fo I fay,whcnyou finde an unevennefle in your carriages to the Lord, that you are off and on with him,that fometimes you doe a thing for him, and anon you will done for your lufts, this is a figne that you love not naturally ; feigned things are for the mod part unequall: be-caufc when a man doth not doe a thing natural-lie, he cannot holde outj a man cannot diffemble fowell, but at one time or other hce willdif-cover himfelfej what a man doth naturally, and 1 heartily, he is like himfclfe in it ft ill. Therefore when there is fuch an uncvennefle in your waies, (fome will be verie for v/ard in a good caufe,now ina;goodmoode, and then out of it againe) it is a figne you love not the Lord thus naturallie, for then you would be eaven in your carriage towards him.

Adde to this the continuance of it. for if you love the Lord with a naturall affe&ion, you will holde out, and be conftant in it. The fecond and third ground went farre in their profeffion, but

their

Of Love

I ? 1

object.

Rom. i,

their inconftancie (hewed that they loved notj the Lord with a naturall love, this difconti-nuing is a fignc that your love is not true. I bc-feech you examine your felves by thefc things whether you love the Lord; remember what I fai^thc Lift day, doe you delire that your finnes (hould be utterlie deftroyed '. doe you not dallie with finne < would you not have ibmc remainders within you C nay, I will goe a ftep further with you, doe you not hate the Lord r

You will fay, God forbid that we {hould doe fo, I hope we are not in that condition.

My brethren, firft you muft know that there \Anfw. are manie that doe hate the Lord; in Rom. \ . a-mongft others thofe are reckoned up, Haters of God: Therefore it is certaiae that there are manic, and many of thofe that come to Church, manic that thinke well of themfelves, and that others thinke well of too, that yet are haters of the Lord, You will fay, how fliall \*ec know that c

I will askc you but this (to bring this likewifc into examination, and fo to conclude) I fay, examine your felves by this:

Doe you not defirethat there were no God > examine your hearts whether if this ncwes were brought, that you might live at liberue, that you might doe what you would, that you might fa-tiffie your lufts in all things, that there were no God to call you to account, to reward you according to your doings, whet her it would not be acceptable newes to many of you t Now it is

I i 2 certaine.

£ues7. K^infrv.

Fourefigncsof hitrtdof God.

\

O

O V E.

ilohn4.

certaine, if you would not have the Lord to be, you hate him- for whomfoever you would have taken out of the way,fuch a man you hate.

And befides this, confider whether you doe not looke upon the Lord as upon a judge, whether you doe not all that you doe to him as one that lookes upon a judge: If you feare the Lord in this manner, it is ccrtaine you hate him: for thofe whom you thus feare you hate, and that youfliallfindein i Ioh.^.. If you feare,faith hee, you love not; for perfe& love caHs out feare: when you look upon God as upon a ftrivfl judge, and thai is it that puts you on to doe all that you doe, that is it that makes you keepe a good conscience in fecret: forthisyoumay doe, and yet looke upon God as a judge , to feare with this kindeof feareis afigne you hate the Lord 5 for whom you feare,you hate.

Befides this, Doe you not looke upon God and upon his wayes as contrary to your hearts V that your hearts, and the wayes of God are in an oppofition, your hearts, and fan&ifying the Sab-both will not agree^ the Lord would have your fpecches to be good and holy , he would have you not oncly abftaine from evill, but to hate it, to have your hearts rife up againft it: Are not thefecommandements contrary toy ou< Confider but that hoiinefle that is exprctfed in the booke of God, and that is expreiled alfo in the lives of the Saints, wiio carty bis Image ftamped on them, and is there not a kinde of contrariety be-tweeneyour wayes and theirs, betweene your

harts

O V E.

»??

hearts and them i If there bc,it is a certaine figne of hatred: for.whercfocvcr there is contrariety,

there is hatred. "Examine your felves by this, and fee whether you doe not hate the Lord.

And yet, to come to one more, if you love pleafurcs more than God, and wealth more than God, you hate God : For Co you have ii^Mat.6. I^owmj can ferve tiro Mafters, but either beemtifl hate the one and love the other, &c. That is, when you love other things, though you thinke you doe not hate the Lord, yet, I fay, in that you love pleafures, and l<fve the world,and the things of the world, in that you love your lufts,and the objc&s of them; in doing this, you hate the Lord. Now if this be your cafe, if upon thefc cxpoflulations that I have propounded, if upon thefc rules of examining your felves, you finde that you doc not love the Lord, if this be your condition, as it is your wifedome to deale ft rift-ly with your felves; for hence it is, brethren, that the foulcs of men penlh, becaufc they will not fee andfearch into their eftates,they will not come to this examination of themfelves, it is a painfull thing to the m, men are backward to examine themfelves in private- what is thercafon of that phrafe in the Pfalme, Examine yourfehes upon your beds, but bec^ufe examination iliould be when a man is moft retired i I fay , if- you finde it to be fo, as it is the cafe of many )then it fli uuld open a window to you, to fee what yeu have de-ferved at the Lords hands, how juft it were that the Lord ihould caft you off: For when you arc

Ii 3 cne-

4-Ma*. 6 %

enemies to the Lord, can you thinke much at itt My brethren , what a condition is that man in, / that hath the great God of heaven and earth to be his enemies

And befides this, have you not reafon to ju-ftifie God in his juft judgements upon others, when you fhall fee God (harply plaguing them? It may feeme to you that it is a hard thing that men fhouldbe fo punifhed 5 but when wee con-fider that they are haters of God, that they are enemies to him, youmay juftifie God inthathee doth.

But, to conclude, you ought to humble your fclves, if upon thefe tryalls you finde your felves to be lovers of the world,and not lovers of God. And you that are young, and put off repentance,, it fhould move you to come in betimes: For if this be required of you to love the Lord, and you iliall not be exempted from death when it comes, though you be never fo able,and never fo ftrong andluftyj what condition doe you thinke you will be in, if you die enemies to God, and haters of him, as you needes muft be, if you love him not. And if you thinke you have time enough hereafter to fettle youraffedtions; Confider, is it in your owne power, though you have warning before death, to have this affe&ion of love? You may doe many good duties, you may be forryand repent for your finnes; but though you doe this, and a thoufand times more, yet if you have not this love wrought in you by God, if it come not from heaven, if it be not the fruite

of

O V E.

'35

ofhisowne Spirit, all your repentance, and all your forfaking of finnc, all your doing of duties, the change of your courfes is nothing, the Lord regards it not, unlcfle you have this naturalnefle of love. I have flood therefore the longer upon it, and upon this part concerning examination, becaufe it is a matter of great moment. Wee fhould have come to the next part concerning exhortation, which wee would uotdifjoyne, becaufe it is very ufefull and profitable- but we cannot doe it now, but referve it for the after-noone.

Of L o v e.

rgpfc

THE

SIXTH

SERMON.

G A LAT. 5. (5.

F$r in Jeftts Q>rifjk, neither circumctfion aval leth any thing,nor uncircumcifion^ut Faith which yporketh hy Love.

N D before we leave this poynt, ->ne thing I muft add. Tor what reafon doe we put you vpon this difpofition 3 vponthis examination j whether the love of God be iny-our ueaftsor no? The reafon is not that you {houldbedifcouraged, that ( you fhould be put off from comming to God 5 that you fhould be greived with the fight of the want of your love, but the end of it is to ftirre you up to gett itj if you want it. You know > we have formerly

deli-

O V u.

»J7

I The knowlcjg of God,

delivered fome mcancs of getting it, oncly there/ is one which we will commend unto you, which I The [aft kelpe we gave a little touch on but could not handle it, | ° f * hc lo l c ft ? f and it confifts of thefc Three branches- if you! ofdmifa** would love the Lord: I chc$.

Firft you muft know him, for otherwife you cannot love him. As it is in naturall loucthat is bred between man and man,you fay love arifet h from fight, they muft fee before they can love-fo you muft know the Lord, there muft be a fight of God by faith, before you can love him. And every man that fees him and knowes him as he is will love him , he cannot chufe, for that is the Lords worke to all the Saints. Ierem. 31, Ton fha/l he taught of me, and youjhall know mcefiom the greatest to the leaji. It may be in fome manner they knew God before, but although a man have never lb exaci knowledge of him , yet till he be a regenerate man, he never knowes him indcede, it is an other kind of knowledge that bee hath, when-a man is regenerate-whe God teaches him to know him, helookcson God with an other eye, every thing is prefented to him after another manner,hc fees now an other beautie in God than ever he law before, hee fees an other excel-lencie in him: for that knowledge he had of him before bredd not love. But when a man is once within the Covenant, the Lord will teach him fuch a knowledge of himfelfe, as withall will woikethe love of him. Such a knowledge you muft have of the Lord , and you may help your felvcs to love him by reafoning, if ever you faw

an

1

--*■" «—~»ir»

'3*

O f L

O V. E.

any excellencie in any man, or in any creature, it did help you to love that creature. Thinkewith your felvcs there is more in God that made that creature. He that made the eye (hall hee not fee i So he that wrought that excellency, (hall not he have it in himfelfc in a greater meafure? Befidcs, you may confider how the Lord hath defcribed himfelfe, that hee is w$ft wife, mofi mereifull, and fullofkindnes^ andgentlenes^ andabundant tn truth, as you know thatdefcription in Exod. 3 4.

Go through all the vermes , and excellencyes that are amiable, if youlooke in the Scripture, you (hall find them to be in the Lord. This feri-ous confideration will help you, to increafe your knowledge of the Lord, and by confequent your love of him. So that, if you would come to loue a man, what is it thatcaufeth you to love him, but becaufe by his fpeech,and by his carriage and behaviour, you come to have fuch an apprehension of his difpofition, he hath a minde thus framed,thus qualified,thus beautified? Whenyou conceiuc fuch an Idea of him, you love him. So, when you apprehend the Lord aright,when you ohferve him as he is defcribed in his word,when you obferve his doings, when you confider his workes,and learne from all thefe together a right apprehenfion of him, I fay, when you have fuch an Idea of him, fuch an opinion of him, then the will followes the underftanding, and the affe&i-ons then followes, then you come to love him, and to delight in him. Therefore learne to know the Lord by his former carriage towardesyour

fclues,

O V E

M9

felves, how kinde he hath bcenc,ho w exceeding patient, how exceeding readie to forgiuc, how

much kindncflc he hath fhewed, how hath he in mercy rcmembred you, though yoii have forgotten him- how you hauc recompenccd him c-vill for good, yet hec haih not broaken off the courfe of his mercic towards you. Confidcr his dealing with you,and learne by this to know the Lord,and this will be a meanes to encrcafe in you the love of the Lord.

This is not all, there is another thing, which is the fecond branch that I tolde you or that is, to looke upon God as one futablc to you, and to your difpofition. For if you fhould finde never Co much excellcncie in him, if he be not agreeable to you, you love him not. A woman may fee a man that (he thinkes is very excellenr,in many refpeds, yet he is not a fit husband for her. It is the lutablenerTe and agreeablenelTe betwcenc God and our owne condition^ that caufeth us to love him. Therefore when you put thefe two together, confiderthe Lords mercic, and fee that, and looke on your felves as iinfull men needing that mercic- when you fee the Lord exceeding powcrfull, and looke on your felves as very weakc, needing that power; when you looke on him as the Lord of life,andice your felves fubjeel to death, and needing that lire 5 when you fee your owne folly, and his wife-dome, (go through all in him, and then againe looke upon the contrary weaknefle in your felves) this is that which will make you apprehend God as one truth futa-

bK

A looking upon God as one futablc to us.

Of Love.

ble, as one that is agreeable to you; and till you cane to this, you fhall never love him, and long after him, till the heart namely is thus framed,tili a man is humbled, till he comes to the fight of himfelfe: for as you muft know God, lb you mud know your felves before you can love him. Hay, when aman comes to that, bee begins to looke on God as upon one agreeable to him: As, take a man, who is touched with the feare of his finnes, whofe heart is broken, who" hath anap-prehenfion of Gods wrath, and of his owne un-worthinefle, fuch aman now will be fatiffied with nothing in the world, but theafllirance of Gods love and his favour. As you fee in natu-rall things, let a man be very weary, the daintieft meate in the world, whatsoever you give him, will not heale him- but he muft have that which is fit for that particular defe<5t 3 nothing will helpe him but reft. Againe, let a man be hungry, and faint for want of meate- all the muficke, thebeft ayre, or whatfoevcryoucan give him will doe him no good, it muft be meate that muft helpe •; him. If a man have a difeafe, it is not fleepe, it | is not meate and drinke, it muft be a medicine that is fit for his difeafe. So it is with the heart of man, when his heart is lb broken, fo humbled and touched with the fenfe of his finncs, that hee longs after nothing but remiffion, nothing but the affurance of Gods favour,the afluranee of his love and kindneffe, nothing will fatiffie him but that: it is fo in naturall dctedls, and fo it is in the foule, when the heart of a man is fo fafhioned,

that

O V E.

141

that it lookcs upon G od as one agreeable to him, and there is norhing clfe futable but onely the Lord, and his favour, and his love, that is required, to brcede this love in you towards him. What is the rcafon elfc,tbat it is fiud^Hofca 5./.-//. When they are affltfied they rviU fake met d Igently. But becaufe afthctions teach a man to know him-fclfe, it teachcthhim to know his owne wcak-nefle 3 to fee his owne finne,hisowncimpotcncy, his owne unworthincfTc • and when he hath done this, then he lookes upon God jw one who onely is fit for him, as one who is onely able to helpc him. Affliction doth but difcover what was there before: For man is a weake and impotent crca-•ture, made for the Lord, he is nothing without the Lord, it is the'conjunction with God that makes him up, onely he knowes not this, he un-derftands not this. Therefore when God opens a mans eyes cither by the immediate worke of his Spirit, to teach him to know himfclfe, or by affliction, then he comes to feeke after the Lord^ when they are afflicted, they will feeke the diligently. If thou fhouldeft havefuch an otfer as was made to thofe, Acts 2. Peter tells them there, they flioulJ have remitfion ol finnes, they (hould receive the gift of the holy Ghoftj. it this had bcenc offered to them before they knew them-felv.s, before they had becne humbled and pricked at the hear:, as it is faid they were, wbtild they hive regarded fuch an offer as this c" No they would not, although they had underftood j rhatOiKr nevjrio well. So I fay, though you;

know'

4*

Of Love.

know his name and his excellent attributes never fo perfe&Iy ,- yet till you come to know your fclves too, you will never love him, you will never defire him, you will never long after him; for both thefe muft goe together, the knowledge of God,and the knowledge of our felves,to teach you to love him. The knowledge of God,with-out the knowledge of your felves, is a fruitlefle fpeculation: And againe the knowledge of your fclves,and your owne miferie,without the knowledge of him and his mercy, is a miferable vexation. The knowledge of God, without knowledge of your felves, is, as if a man fbould know a medicine, but fliould not know what defeft it were fit to fupply: And to know your felves and, your owne cafe, without him, is to have the dif-eafe difcovered, and not to know how to helpe it. And therefore learne to know both God and your felves; l£you will love him,then you muft learrie to ftudie thofe two. We fay f chollers ftu-1 diebookes, and Politicians ftudie men 5 but a Chriftian fliould ftudie God and himfelfc, to I learne to know God and himfelfe better, by this mcancs he comes to know the Lord: as wherc-foever you finde any love to the Lord exprcfled, you fliall finde thefe two going together, as Da* vidofiy Pfol. 18. and PfaL i\6. I Uve the L$rd, &c. Why? For I was in diftreflc, I was in gricfe, the grave overtooke mee, and I was compafled about with death, and I cried to the Lord, and he healed me, and fet mee at libertie, hee is my for-trefle,&c. That is, when David faw himfelfc to

ftandj

*4?

ftandin neede, he faw his wcakneflc, and looked / on God againe, as one that would hclpc him,and heale him, as one that could fet him at liberty 5 this caufed him to fay, I love the Lord dearely. So Paul, when he faw thefc two, / was a blafpbe-mer, Irvatxpcrfecuter, and looked on Chrift,who had beenemercifull to him,with faith, this was that which caufed PWfo to abound in love towards Chrift. And fo CMary, Luke i. tjliyfoule doth magnifie the Lord : And why i For be had re-fpett to the low ettate of bis handmaid; I was poore and meanc, and loe hee hath raifed mec to a high degree. This futableneffe, this knowledge of God and of our felves is that which breedes in us a love of him. But is this enough now to know God and our felves i This is a fairc ftep to beget in you this love of him j for as you heard before, love is an inclination of the heart to fome good thing agreeable to us :

But yet you muft have a third, or clfc this will not doe, that is, afftirancc of the Lords love to you: for if you long after him never fo much, if you thinke him worthy to bedefired; on the other fide, yet if for all this you are not perfwa-ded of the Lords love to you, you cannot be af-fcfled towards him. Wee cannot love any man whom we conceive to be ill affeded to us: And therefore you fliall fee in the courfc of the Scriptures, love proceedes from faith, faith muft beget love, that is, the affurance of Gods love muft goe in : This is the third ingredient to make it up.

You

$. Aflurance of the Lords love to us.

■ n i m ■ ■■ ■ ■

*44

Oijeff.

Anfiv.

Meanes \v here tv nenniay be allured of Gods Lvetotkem.

i Such as are

without.

Ifay $.6.

Of Love.

You will fay to mce, wee doubt not of this \ but if wee be perfvvaded of Gods love, wee fliall love him 5 but how fliall wee come to this per-fwafion, how fliall wee allure our felvesof his love t

Thofe to whom I fliould fpeake now arc of two forts ; either fuch as are out of the Covenant, orfuchas are already within it. For you that are without, to you I fay, you may, if you will confider it, come to the aflurance of his love towards you.

For firft, the Lord hath made knowne his owne willingncffe to take you to marriage.There are but two chat are to give their confent, the Fa-ther to give his Sonne, and the Sonne to give his owne confent : The Father, you know, hath given his confent, lfiy 9.6.^ Sonne is given: He fo loved the world, that he gave his Sonne. Therefore certainely you have the Fathers confent, he hath given Chrift, as a father gives his fonnc in marriagc.'But now whether we have the Sonnes confent or no, of that wee make queftion; faith the Apoftle, Hee loved us, and gave himfelfe to us, and for us; yea hee not onely gives his confent, for his part, but he hath pure haled his wife with his owne blood. And therefore you cannot doubt but that hee is willing to marrie with you, to take you,and to receive you if you will come in. Why then,what k required now i Nothing atallbutthy confent, if thou give thy confent to the Lord, thou needed not to queftion his favour, thou maift aflure thy felfe of his unchangeable

V E.

«45

changeable love in Icfus Chrid; for he hath revealed it on his part, in his word, you have his furc word for that, heaven and earth (hall parte rather than that word. This is the found confola-tionthat will not faile you, when you come to examination, and thinke with your fives, upon what ground am I afliircd of Gods affcftion towards mce, that hce loves mee: I have his word for it, he hath faid it, and he cannot recall ir, yea he hath added his oath, that by two immutable witnefTcs you might have ftrong confol::tion • that is, that you might have the greared degree of afTurance that can be. Why,now, whydocd not thou give thy confent i whydocd thouno more red on it * You will fay, alas I am willing to giue my confent, if that would doe it.

Butfird, I am unfit to marry the Lord, lam not prepared for fuch a match as that is,my heart is too bad, and my life hath beene too finfullto thinke of fuch preferment and advancement.

Take thou no care for that,the Lord knew thy unfitnefTe, when lie made that promifcto thee, when hee gave his Son; and the Sonne gave him-felfc to thee, he was well enough acquainted with thec,and with thy nature, he had an intention to marry a blackmoore,he judifieth the wick-cd,hc knowes thou art fo, and yet he will doc it, he will put a fairene(Te,he will put a beautie upon thee, when thou art his wife 5 therefore let not, that hinder thy unritneifc.

You will fay againe, ic may belong to fuch and fuch, it doth not belong to mc-my cafe is fuch, I

K k have

Obietf.

Anfiv*

Obkci.z.

\

have provoked him in this mannciyny (nines are off uch a nature. Anfv. This (hall not (hut thee out neither. For why'

fhouldft thou make exceptions where the Lord makes none. Got.Preach the GoJpeHto every creature under heaven. W ut is the meaning of that? That is, goe tell every man, without exception, what-foever hisfinnes be, whatf >cver his rebellions be, go tell him this glad tidings-that is to preach the Gofpell to him,that if he will come in, I will accept him, he (hall be faved, his finnes fhall bee forgiven him, if he doe no more but come in, and take me and receive me. Therefore to conclude this,doubt not thou that that fhall be a hin. derance on Gods part. And for thy owne part, there is no more requyrcd of thee but finceritie, that thou take him,fincerelyrcfolving to thy fclfe I will ferve him for the future, I will be contented to be divorced from all my former loves, from all the finnes that 1 have delighted in before, I am willing now to take him, and to ferve him, and to love him, and to give my ielfe wholly to him 5 I fay, this finceritie of refolution is enough,there can be no hindrance if this be found in thee. Therefore doe not thinke with thy iclfc^ I want forrow for ray finnes, fuch a degree of .forrow, my heart is not broken enough, and therefore I am not fit: tor thou muft know thus much, that the promife is made to the comming, and not to the preparations. If thou canftcome, and take the Lord, it is enough, if a man have fo much forrow, fo much heart-breaking as brings

him

L o

V E.

»47

him home to Chrift, as makes him willing to match with the Lord : if hec have that wrought in him, doubt he not of the other.

But now I come to the other, thofc that are already within the Covenant, to you I fay, you within the Co-maymuch more eafilyand fully come to this afftjrance, becaufc yc have the fruits of the Spirit in you, which are the fcalcs of his love • you havecaufc to truft pcrfc&ly through the grace that is revealed in Iefus Chrift: you know that exhortation, Truft perfedly to the grace revealed, &c. that is, in the free offer to every man by Chnft • trull: not in that by halves,rerai(fi ve-ly,andunperfecily, and weakly, but tiuft perfectly, be confident in that , that the Lord will thus receive you, truft pcrfe&ly in the grace revealed.

Bu% you will fay,Icommit many finncs from objett. day to day, I am negligent in many duties,I find much unevenncflc in my life, many diftempers in myaffecHons, &c?

What if youfindc all this in your felves? yet ^4 n fo, fo long as your hearts are fincere, you muft know this, that every breach,every offence doth notbreakethe band of wedlocke betweene the Lord and you, you muft not thinkc there is a breach of covenant betweene God and you upon every finne that is committed, but know chat the Covenant holds good, till you come to choofc another husband, the Lord continues your huf-band full. Therefore when thou art married to the Lord, it is not for thee to thinke then of que-

Kk 2 ftioning

^inftv.

\^Anfiv.

ftioning the match, but ftudie to pleafe thy huf-band, and to doe thy dutie.You know,there may be many offences, and many flight breaches be-tweencamanandhis wife, but the bond holds good, there is no bill of divorcement except it be in cafe of adultery, that fhee choofe an other huf-band: fothinke,infuchacafe, the bond is not broken upon every offence, and every finne that is committed. Learneto know this for thy comfort, for it is a great matter to have this affu-rancefull.

And befides confider this, thinke not with thy felfe,.becaufe I have not attained fuch a degree of holine/Te as another hath, therefore I have none at all, that is an evill reafon that difcouragcth the Saints,difcourageth many times thofe that (hould be incouraged,that are already within the Covenant j. he lookes on another, and fees he cannot reach him, he propounds to himfelfe fuch a mea-fureofgraceandofholineffe, and of mortification of his lufts, andhee cannot came neere fc$ and hee thinkes,becaufe I cannot doe this,I have nofincerity in mee. Not fo, there are degrees, when a man is within the doore, hee may goe further and further, and though all may be within, yet one may be further in than another.

Befides all this, know that the Lord is faith-full, he cannot denie himfelfe, though thou faile on thy part,.yet hee continues the fame, and re-newes his mercy to thee, as thou reneweft thy repentance. But,to conclude this, if you would love the Lord, labour to doe thefe three things:

Labour

O V E.

«—

Labour to know him more:

Labour to know your fclvcs more, that fo you may long after him as after one that you neede.

And thirdly, labour to get this affurance, £br it is this afTurancc that brccdes the love , that feales it up ; when a man fhall Iooke on God as one who may hate him for any thing he knowes, who may be an enemic to him one day, hee can never love him heartily: When a man hath no ground to fet his foote on, he will doc it tenderly and nearely ; but when he lookes upon God as one whom he may traft, whofc love he is fure of, that he builds on that as a rocke, this is that which makes his heart perfeft to him, when hee can fay, as Paul, I know rvhem I have trujted. If a man have never fo much excellency in him, if you conceive him to'be hollow-hearted to you, your affe&ions are not pcrfe<5i towards him • fo is it, if you looke on God as one that may be your cnemie. As wee fay, friendfliip with Princes, it is like that familiarity that thole men have with Lyons 3 that kecpe them. A Lyon, you know, will fuffer a man to play with him as long as he lifts, and when he lifts,he will rife and de-v oure him, and rend him in pecces • fo I fay, the love ofaPrince may be,and the love of men may be: But the love of the Lord is not fuch, when he loves, he loves perfc&ly. It is true, hee hath the ftrcngth of a Lyon, he is able to doe it, ycu arc weake creatures fub jc<ffc to him, but hee hath that conftancic in him,that when hee loves once,

Kk 3 it

»4s> ;

4 UWot.

Of L o v £.

it is alwayes perfedL and unchangeable. Let all thefe be well conftdcred and wrought on your / hearts, and it will be a meanes to beget this love in you: Even as fire begets fire, fo this will bc-gedove in your hearts towards him againe. So much for this.

The fecond point, which I intend to handle at this time is this 5 another confe&ary , another ufe we are to draw from this doctrine, Hee that loves not, is not in Chrifi.

The next ufc is to exhort you to come m y if it be a thing of that moment, now our bufinefle is to exhort to love the Lord Iefus. And is there not much reafon to move you to it i if you had this love in your hearts,would it not be a ground of much comfort to you < for if you were able to beleeve in Iefus Chrift, and love him,y ou fhould have your falvation fure, if once you could finde this difpofition in your felves, as it muft be in you,ifeveryoubefaved, that your hearts long after him, ftill you are growing towards him^ hanging that way, as a ft one to the center, as the iron to the loadftone, there is fuch a lingring after him, the heart makes towards him, and will have no deniall • but, as the woman of Canaan, it breakes through all impediments,no barre can keep it fro himrasthofe that love,they are not ca-fily put off,but are importunate til they have obtained reciprocal affeftions of the party beloved.

I fay,if thou finde this difpofitionin thy hearty it is the greateft confolation that thou canft have in this world: for if this be thy cafe, thou maift

boldly

Of Love.

boldly looke that the gates of hell (hall not pre-vailcagainftthce; and if thou love the Lord in this manner, heaven and earth (hall pade rather than thy falvation (hall be hindred: it is impcf-| fible, becaufe then thou haft a good ground of j hope, and hope will make thee not afhamed, but j be affured that God is thine, and all that hee can doe, and all that is his is thine j as Paul tells us, his power, and his wifdome, and all is thine: He is a Sunne aad a fhicld to thee, thou (halt want nothing that is good, nothing that is evill /hall hurt thec, the Lord brings all with him: this is your cafe if that you doe love him , this is your confolation, this is that which may inflame your hearts with a defireof this affetfion. For know this, that there is (carcely any thing elfc that we can inftance in,but an hypocrite may goe cheekeby jowlc with a good Chriftian, in that he may Joe all outward duties, he may abftainc from finnes, there may be a great change in him, (you know how farre the third ground wcnt,and thofc Heb. 6.) but this they cannot counterfeit, to lovetheLord. Therefore, if thou finde that thou love the Lord, thou haft this confolation, that thou art now furc, and indeede thou art never till then fure. And as rc.ifon differenceth a man from abcaft, fo love makes the great difference bc-tweenc a Chriftian and an other. Indeede we fay it is faith, but you know that faith is differenced by love, that is, fuch a faith that brcedes love, and fo love is it that brcedes that great confolation. And therefore this is thy comfort, if thou

Kk 4 canft

KI

r^i

Of L o v e*

canft once bring thy heart to love the Lord, hee will beare with any thing, hee will beare with nianyinfirmitics,as,youknow 3 hc did with Dauid when he faw that he loved him. David 'had many great infirmities, as wee fee in the whole ftory, the whole relation of his life, yet becaufe hee loved the Lord, the Lord paffed by all, and in the end he gave him this teftimonie, that hee was a man after his owne heart.So I fay, love the Lord once, and he will beare with much in thee. On the other fide, if thou doe not love him, doe what thou wilt, the Lord accepts it not. As wee fee in the cafe of Jmaziah, it is faid that Amaziah walked in all the wayes of his father David, and of the good Kings, hee did as much as they, hee wasasgreatanenemieto idolatry, hee did all the duties of religion, onely this was wanting, he did it not with an upright heart, that is,he did it not out of love, and therefore the Lord regar-, deditnot. And therefore let this move you to' get this affe&ion y there is much, if I could ftand to prefle ir, that might inflame your hearts with a defire of it: onely it is this love that fets a price on all that you doe, that makes all that you doe currant $ as this ftampe is fet on your adions more or leflfe, fo they arc more or leffe acceptable. This was that which fet a price on the wid-dowes mite,that kt a price on a cup of colde water ; this fet a price, upon Abels offering, and made it more acceptable than his brothers: the meaneft fervice when it hath this ftampe on it is currant and good in Gods fight, hee accepts it:

againe,.

L o v £.

'5?

againe,thegrcatcft performance without it, is nothing. And if thou give thy body to be burned, if thou fuffer martyrdomc, if thou give all thy goods to the poorejdoe what thou wilt without love, it is nothing, thy labour is loft: this love fets a price on all that thou doeft.

Bcfidcs this, confider, this is that that muft ftirrc you up aboue all other arguments , that if thou love the Loid,thou fhalt be no loofer by it, in all other love a man feemes to be a loofer,for, when you louc an other,as you know it is no love except it bee fruitfull and adiue, when you be-ftowe on an other your time, and your paincs, and your money, yon know, you have fo much the lefTc your felfe: And therefore it is that men are fo full of felfe love, becaufc that ingroflcth all,a man in that kcepes all to himfelfe, when hee comes to love an other, and partes with fome-thing of his o wnc. And thence it is that men are fo backward to love,in truth and in good earned. They love in fliew and in complement,that is ea-fie,but to love indeed is difficult,becaufe it takes fomewhat from them. But in loving the Lord, it is not fo, there is a difference betwecne that and other loves when you give the Lord your hearts, and beftowe them on him, he will giuc you them every jot againe,and referuc not any fer himfelh You will askc me, what is the meaning oi this r My meaning is this, whatfoever you beftowe on the Lord,all the loue that you give to him, it reflexes and redoundes to your advantage, you gaine by it all: as we fee, Ifdj. 8.17./ am the Lord

that

2 Mot.

I<M*«I7.

O F

L o

V E.

Deut.f.i^.

that tuchah thee to profit, for if thou keepe my com. man-dements,thy reward, thy profyeritie Jhould he as a flood, and thy reieyeing as the waves of the Sea. Marke it well, as if he ihould fay to them , when I command you to fcrue me,and to loue me with all your foule, and with all your ftrength, know, that all this is for your ownc profit,it (hall all redound to you. For, ifyoukeepmy commande-mcnts 5 your prbfperitie (hall be as a floud,that is, it (hall runne over the bankes, it fhall be fo large, and fo great, and your righteoufnes, that is, the reward of your righteoufnes, as the waues of the fea , that is,one reward fhould follow upon the neck of an other, as one billow foliowes upon the neck of an other. This fhould be your cafe, faith he,if you loue me and keep my commande-ments, and ferue me: And therefore faith hee, when I require your love and your fervice,herein there is a difference bet weene that, & that which any man requires at your hands^ all this is for yourowne profite, it redounds to yourfclues, your (elves fare the better for it: as it is laid of the Saboth,fo I may fay of this commandement, and all the reft, it was made for man,and not man for this,that is/or the profit of man, for the advance ment of man, thy louing the Lord is for thy advantage, thou gained by it-as it is , Dent: 5.29. O h, fa ith he, that there were a heart in this people , to love me, and to fear e me, as they have prom: fed, then it \ho4dgot well with them, and their children after them. Not that I might be a gainer,and you lofe, but that it might goe well with you and your

children

O V E

*55

children for ever. So, if you love the Lord,whcn you thinkc with your fclves, I (lull be a lofer by it, I (hall lofe much libcrtic, and much contentment and delight, I (hall lofc the giving fatiffa-ciion to many of my defires and lulh: No,thou lhaltlofe none of this, though a man fceme to lofe this when he gives his heart to the Lord,but thou gained all this, that is, the Lord gives thee thy heart againe, and gives thee leave to dilpofc of it, he gives thee leave to love thy friends, to love thy wife and thy children, and even to love thy recreations- he gives thee leave to difpenfe andtodiftributc thy heart to this or to thar, as long as thoudocft it lawfully, onely thou muft doe it at his command.

Yca,whcn we give our hearts to the Lord;, hce giues us not them againe onely , but hee giues them much better than hce receiued them, new painted, new beautified and new furniihed , hee giues them in afarre better condition: there is no man that Iofeth by giuing his heart to the Lord, but hegiues it him againe much better. As we fay of vapours that arifeoutof the earth, the heavens returne them againe in pure water, much better than they receiued them, io will the Lord : ifthy heart afcend to him, thy-impure, thy fin-full heart, the Lord will give it thee better. As we fay of earth, when the earth receives the lea water, and puddle water, it giues it better than it received it in the fprings and fountaines- for it ftraines the water and purifies ir, that whereas when it came into the bo wells of the earth,it was

muddy,

muddy, fair, and brinifh, ic rcturncs pure, and cleane, and frefh, as,you know,the waters of the fprings and fountaines are: fo the Lord doth with us; if thou wouldcft give thy hearts defire, thy affedions to him, thou (houldeft have all againe, pnely with this difference, thy afFe&ions fliould be more pure, thy thoughts, all the faculties of thy foule fhould be renewed, and cleanfed, and beautified, he would reftore them better to thee, but yet thou {houldeft have them^ let it be thy comfort. So that here is all the difference, take a man now that loves himfelfe, and that thinkes with himfelfe, Well, fay what you will, I will goemineowne wayes, I will provide for mine owne contentment in this life, I know not what> I fhall have after, I will looke to mine owne profit : I fay, compare this man with another, that refolves this with himfelfe. Well, from hence I will deny my felfe, and crofle my felfe, and will feeke no more my owne contentment, nortofatiffiemyowne defircsand lufts, but I will give my heart wholly to the Lord. The queftion now is, which of thefe are gainers < I fay, the latter hath as much liberty and as much power of his owne heart, he fhall have as much ufe of all that is within him,as the other hath,that takes it to himfeife: all the difference is, the one is an unjuft owner, the fecond the Lord hath made the fteward of his owne heart 5 fo that the Lord hath thy heart,and yet it is thy owne heart, thou maift difpofe of it as a fteward under thy Mafter,thouhaftitas before, onely now thou

doeft

Of Love.

docft it by his appointment,before it was at thine owne. Let all this therefore ftirre you up to love the Lord.

You will fay, indeede this is enough to per-fwade us to come in, to love the Lord, and wee art contented to doc fo; that is the anfvver which wee mall have from moft men. But now what kinde of love is it that wee lhall- have at their hands 1

My brethren,we muft add this for a conclufi-on,that it is not every kind of love that the Lord accepts: but your love muft havethefc two con-ditions in it. I will breefcly name them and fo conclude.

Firft, you muft love him with all your hearts, and with all your foule, you know that is every where rcquyrcd in the Scriptures. That is, the Lord will have the whole ftreame of your affe-ftions, and defircs, and intentions, and your endeavours to runne to him- there muft not any ri-veret runne out of it, it muft not be drained a-way, but the whole ftreame muft all bebeftow-ed upon him,there muft be no divifion there,you muft not fay here, as he faith, My Countiie, and my father,and my children, and my friends have a part in my love, but the Lord muft havcall,and there is good reafon for it, becaufe he befto wed all on you. It is in this love as it is in marriage, in that there is no corrivall admitted , but there muft be all in all: for the husband muft beftowe himfelfe wholly on his wife, and the wife on the husband • io if you love the Lord, if the match

be

157

Object.

K^4xf\v t

Two Requi fites in the love of God. 1. It muft with all the heart.

be

Objett,

Anftv.

Hofea $.$«

Simile.

Of Love.

_— i « ,. .

be made betweene you , there is all in that equalities if the Lord beftowe all on you, and you fhould beftowe but halfe on him,there would be j no equalitic , there would be an unenneffc. But when you beftowe all on him, when you loue him with all ycur heart, and with all your (bule, that makes the match betweene you.

You will fay,the Lord doth not beftowe him-felfc wholly on mc,he beftowes himfelfe on many others, on many thoufands befides me, and why fliould not I beftow my fclfe on an other *

I anfwer, it is not fo, the Lord beftowes himfelfe wholly on thee, Hof. 3,3. it is a borrowed fpeech/ will be to thee done, & I will have thee to be fo to me 5 fo the Lord faith to every man,I will be alone to thee, and thou (halt be alone to mc. J dm mj beloveds, and my beloved is mine. This is the match that muft bee betweene you. And when you fay the Lord is not wholly yours, I fay, he is, though he beftowe himfelte on many tfioti-i fands befides. You will aske, how can that be < \ I fay, that may be by reafon of his infinitcneflej for that which is infinite hath not parts,and ther-! fore he beftowes not himfelfe partly on one,and partly on an other,but he beftowes all upon every one: for he is infinite, and hath no parts. To cxprefie my felfe by a fimilitude,a point hath no parts, it is one indivifible, let athoufand lines come to one poinr,every one hath the who!e,and yet there is but one that anfwers all, becaufe it is indivifible,and every one hath all: So it is with the Lord, though there be many thoufands that

God

Love.

»55>

God 1 >ves,yet every one hath the Lord wholly, > he is to them aIonc,and he lookes for andexpccls this at thy handset hat ebottt (houldeft be to hima-lo:ie,tlnt thou beftowe thy felfe wholly on him-thereupon all I hole words arc pur in, Thou fhalt live thy Lordmth alltby m:ndc, rv.tbdH thy hearty tv th at thy fvttle. The meaning is this, when all that is in a man is fetr a worke to ferve the Lord, when he looks to the Lord, when he inclines towards th: Lord,that is, when the mindc is fct on worke tothinke on him,to remember his glorious workes, to have a right knowledge and opinion of him: agahc, when the memory is let on worke to remember him, and not to forget his benefits, his ftatutes and his ordinances, and fo the reft of his faculties. And therefore if we love the Lord, wee will not doc this with our felves, to thinkellovehim , and yet I will fuffer my minde, in the meanc time, tobeexercifed in con-rcrri^ating of fornication; not to thinke, I loue the Lord, and yet will fuffer my memorie, in the nu*anetime,tobe recollecting injuries and breeding of them, and recalling my pleafant finnes that are formerly pad , that I fhould abhorre, thoucanft not loue him and doe this. Againc, thou muft no: lay, I love him, and yet let thy affections runne after thisand that, but thy whole heart muft be beftowed on him : Thou muft not thinke to loue him, and to referue thy affesfii- j ons for this or that particular thing that thou lo- | veft inordinately, but thou muft beftow all thefe on the Lord.

The

i. Requisite in

lavcjtmuft be vith all your nigln. Object.

Of L o v

£•

The fecond thing required in this love,wherewith I will end, is this, that you love the Lord\ with all your might. You will fay, what is the meaning of that, to love the Lord with all my might, and with all my ftrength? For the underftanding of this, you muftknow that God hath given different might and different ftrength to men $ as a rich man hath more might than another : for he can rule more, and fway more, and command morethanapooreman can. Againe, aMagiftrate, hecanrcftraineby his power, and encourage men by his authority, and winne them,yea compell them by his example. Againe, a learned man, that is of great parts, that is of a ftronger wit than another, hee hath more might than another, he is able to doe more than a man of weaker parts. Now to love the Lord with all our might, is to improve all the meanes we have, all the ftrength, all the ability that wee have a-bove others, to improve it fo, that we maj^rve the Lord with it more than others, that even as thou exceeded any in thefe abilities, fo thou ; maift goe beyond them in ferving the Lord:This ; is to love the Lord with all thy might, that is, to I love him fo much more than a poorc man, to be-j flow more on him, to doe more for him, as thy \ riches make thee more able, and more ftrong than another. For thee to love him now as another man doth that hathleflTe might,the Lord will not take this love at thy hands; but will fay to theeas Landlords fay to their Tenants, when they bring them lefie rent than they fhould, leffe

than

O V E.

l6l

than is due, they will receive none • for they fay, Co much is due. The Lord will require this,thar you love him with all your might. If thou be a ! rich man, it thou be a Magiftratc, if thou be a| man of fuch and fuch opportunities to ferve the Lord, and doe but a little, hee will not accept it: at alhthou 11111ft love the Lord with all thy might, for God requires this aft thy hinds, hee leaves it not arbitrary. He faith,To whom much is given, | of him much ihall be required. Hee faith nor, I leave it to him, to doe more or le(lc,but I require it, that is, I will exact it according to the mea-fure he hath received. Therefore confider with thyfelfe, what meanes thou haft, what power God hath put into thy hands, what ability thou haft more than others. When you fend a fervant to market, as you give him a greater price, as you put more money into his hands, fo you ex-pea hee fhould bring home more than another that hath a lclTc price put into his hands: So the Lord doth with men, hee fends men into the world, as men are fentto a market, hee gives a larger price to fome, to fomc hee gives five talents, to fome three, to fome two, the Lord experts that they fhould bring home according to the price they have in their hands, that is, according to the might, according to the ftrength and opportunity he hath given them. For, youmuft know, that the Lord obferves ancxa<3 difference betweene man and man. It may be, thou liveft under better meancsthan another, thou haft had

better education than another

LI

thou haft more know-

Of L o y

knowledge in the wayes of God than another, the Lord hath helped thee more by the inward fuggefiions.of his Spirit than another, helookes that thou (houldeft bring forth more fruite than another. And fo againe for all other abilities and advantages: the Lord expe&s at our hands that we love him with all our might, otherwife, faith he, you might have given nay money to the exchangers, and they would have made ufe of it. Ma'rke that in the Parable of the Talents ; for a man will be ready to fay, if I beftow fome love on theLord,why fbould he exa& &require the ut-moft,why doth he require fo much at my hands? Yes,faithhe, if-another had this might, if another had this ftrength, and this opportunity that thou haft, hee would have done as exchangers doe, hee would have brought it in with profit; fo if that ability were given to another, he would make ufe of it: And therefore thinkc not much, if he require it at thy hands, for there is lofTe if he fhould not. Therefore know that the Lord requires .this at thy hands, it may be thou art more compofed, and more difpofed than another,, it is nothing for thee to abftaine from drinking,, toabftaine from fwearingjbecaufe thou art framed this way by naturall ingenuity, and na-turail.temper that God hath given thee, it is not thatthcLordrequiresno more, but that thou live fbberly, free from groffe fianes: No^ God lookes for more,, he requires of every man. according to his ftrength and ability. As, you know > a childe may runae, and another man may

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O V B.

165 \

walke,thc childe takes more paincs, the man lefTcj if the reward were to be given according to the endcavour,the child fliould have it,though he that walkcs come to the goale before him.

A man that is weakemay not doe fo much as another that is ftrong, and able to doe ten times as much worke as another man that is weake^ though thou doe more worke than he, this is not accepted, becauie hee lookes that every man fliould doc his utmoft,he requires that you fliould love him, and ferve him, andfetyourfelvesto improve all your ability according to the might, according to the Talent, according to the price hee hath diftributed and meafu-rcd to you.

So much for this time.

j.Requifite 3 to love him above lalU

Of Love

%SV* iff** *^%^'^%tf= fftKt

THE

SEVENTH

SERMON.

G A LA T. 5. 6.

For in Jefus Q?ri(l } neither circumcifion availed any thing, nor uncircumcifionjmt Faith which Iporketh by Loye.

H e laft thing that wee entred upon was the conditions that God re-quires in pur love to him, wc went through two of them the laft time, wee come now to that which re-maines.

Thirdly, you (hall finde this to be another condition in our love to the Lord, to love him abwi Ml> that is, incomparably above all: For 5 my brethren, wee may love many things in the world, wee may love our felves, wee are commanded

J

O f L

O V E.

i*5

minded tolouc our brethenas our fclves ; but this is peculiarly required to the love of God, i it be right in us, and fuch as the Lord expc&s at our hands, tha' we louc him aboue aIl,for other-wife we doe not lone him as God, wee loue him as a creature : for to fay we louc him as God, and yet not to loue him aboue all, is a contradiction.

Befides, if wee (hould not reckon him as the chicfegood, an J ioprife him aboue all, fome thing would offlr it felfe one time or another to us, and draw ouraffcftionstoic, and then wee (hould leauc the Lord, and take that: T hercfoi e I fay, it is required that we loue the Lord aboue all. For every kinde of loue is no: fufficient, as we fee it in other things • that loue that will feruc a fervant,or a common fnend,will not feruc for a wife, it is another kinde of loue5 that loue that will feruc for one will not ferue for another: A Parent, a King, and a Mafter, as they hane different relations, fothey muft be loved with different kindesot loue. Now then confidcr what loue it is that belongs to the Lord, he muft hauc ah\ he muft haue a loue that anfwers him: otber-wifc if thou come with a little pittance of loue, and fay, Lord, I am willing tobeftovv this upon thee, the Lord will rclufeu, heewill anfwer, I will take none of thefe things at your hands; liven as landlords doc with their tenants, when they bring not all their rent, they refiifeir and re-jed n, bfcaufciiisnotthat which they require, and which is due. Even fo the Lord dcales with

LI ? us,

El fe wee love him not as Go4.

FlfewefhouM not lore him coaftantly.

Simile.

Of L o

V E.

Why wee muft love the Lord above alU

0h]t8.

Anfw.

Whywernnft love Go4 a-boveourfclvc/

us, as he did with the young man in the GofpeIl D faith hee. Gee and fell all that thou halt: My brethren, it was not the aCl of felling, but it was the affecfHon that was required. Therefore Chrift 4id but try his afteftion by it* and it was performed by the wife Merchant that folde all, this the Lord requires that we louc him aboue all

And there is good reafon for it, for hee is raoft excellent and moft amiable of all.

Befides, I am fure hee hath done for us more than all, as Paulilp^kcs^W^ Paul crucified for yon? hath not Chrift bought you, hath not hee redeemed you, hath not he deferved more than all,and fhould he not therforebe loved aboue all?

Againe, is he not the uttermoft end, are not all natures elfe fubordinate i God as hee is aboue all, fo fhould weehauea loueanfwerable unto him.

But you will obje&,What,to loue God aboue my felfe, how can I doe that <

Yes my brethren, and there is good reafon for that too, beeaufe in fo doing we provide beft for our felues; it is not fo with the creature, if yoiifet your loue upon it, if you loue any creature aboue your felves, it may be the deftru<5Uon of your felves: But the Lord can provide for youandrepaireyou againe when the creature is deftroyed for the Lords fake, when a man is a lofer for any thing that he doth for the Lord, he is a great gainer by it$ for it is the rule that God hath appointed the creature, and the perfe-fiion of every creature is in comming neere to I

the'

Of Love.

the rule. Now when the Lord hath appointed this tolouehim aboue our felucs, info doing we cannot chufe but provide beft for our felucs, be-caufe therein lies ourexccllencie and perfection. This is therefore another property of this loue, we muft loue God aboue all, aboue all riches, a-bouc all profits, aboucall honour and credit, a-boueall learning and delight, aboue our felucs and our lufts: Therefore you (hall findc it in the phrafe of Scripture how it runnes,thole that loue plea funs more than God, thofe that love thepra-fe ef men more than God, thofe that loue wealth more than God, you fee how they are excluded.

You (lull fee what it is, not to loue the praife of men more than God,it is this,when they come together at fome times in competition', as they will ever and anon, ftilltopreferre God before them. As for examplc,thc Lord hath commanded you to fan&ific the Sabboth, to pray continually ,the leaft thou canft doe is to doe it evening and morning, and to doe it diligently. Now when thy profits and thy bufincfle, or thy cafe fliallcomc and thruftthec off from fuch a duty, now they come together, and here they meete upon a narrow bridge as it were- if thou ihalt now prcferrc thy profits and thy bufincfle before the fervice of the Lord, thou art a lover of thy wealth more than of him. Youraaybrinp ittdi

r JO

many fuchexamples.

So againe the Lord hath commanded to be di-1 ligent in your callings, to improue the time to the belt advantage, for you fhall giue an account

LI 4. foi

167

Not to love pleafurcs more than God, what.

Anfw. Dcut. 30. tf.

O F L O V E.

for it is one of the mod precious talents you have: Now if plcafures and fports, and recreations (hall come in and allure you, and call you, to draw you away to fpend time amide, now they come in competition^ if ye doc this ordinarily, you are lovers of pleafures more than lovers of God.

So againe,God hath commanded thee that thou (houldeft not commit adultery, that thou flialt not kill, that thou (halt forbeare to revenge, and the like: Now if any luft fliall come and ftand in oppofition to fuch a command, if thou preferre this before it,thou art a lover of thy felfe and of thy lufts before God-In a word, goe through any fuch thing,wherein God and thy lufts, thy pleafure or thy profits come in competition, when thou (halt in thy ordinary courfe be ready to preferre that before him, thou loveft that before him, thou loveft that before the Lord; and though thou thinke that thou loveft God, yet nctwithftanding know this, that that is not fbfficfcnt,thou muft loue him aboueaU.

And £ you fay, who is able to performe this? who is it that doth not at fome times preferre his pleafures and profits before the obedience to a command?

Ianfwer,.it is a thing that hath beene done and is done by all the Sainis: Therefore if you loeke into Bent. 30. 6. faith the Lord, JmS ctrcumafe thy heart, and the heart of thy feede, and thou fhalt love me with all thy hart: Re fpea kes it there of

a thing that is a<5ted indecdc, of a thing that is to be done by thofe that are regenerate, I will cir-; cumcife you, and then you (hall doc ir. And, my brethren, a man that hath the lead mcafure ot grace, if he be once in Chrift, hee loves God a-boveall^that is,let a man be himfelfeat any time, let not his lufts get the upper ground of him, as fometimesitdoth, when hee is in paffion and tranfported- indeede then fearc may prcvaile as it did with Peter, and luftsmay prevaileas it did with David: But the meaning is, let a man be himfelfe in his ordinary courfe,-and (till hee preferres the Lord before any thing in all his a&ions.

You will fay, this is a thing that no man can doetolove God above all.

Yes, my beloved, therefore you muft underhand it thus, that comparatively you may reach it • all thofe that are fan&ificd doe love him a-bovc all, although there be many degrees of love you cannot reach unto, yet you love him above all: Even as it is in marriage, a man may love his wife with fuch a degree of love as is racete for her,yct there may be a greater degree of louc, continuance of time may increafethat love upon further knowledge, &c. So wee may love the Lord above all, and yet come (how of that degree that we may have after longer communion, and greater familiarity. So-much for this third condition, to love him above all.

But yet this is not enough , wefinde another condition required inthis love in the Efh ; 3. 17.

That

169

Objctt.

4.RcquifitCjto. be rooted and I grounded in leve, \

Of L o

V E

lam.i.u.

Our love to

God not al-wayes in the fame degree.

7hit ye be rootedandgroundedin love > that is, that as ye muft not love the Lord by halues , £o ye tnuft not love him by. fits and by ftarts, it rnuft be a fixed love, a permanent love, you muft bee: rooted and grounded in it, otherwife as it is faid of him that is uaftabein the faith, as lam. i. 12. He is as a wave of the Sea y toffedto* and froe , the I lame may be laid of him that wavers in his love, he is tgflcd too & fro, that is fome times he com-meth with great purpofes, with aboundance of promifes and rcfolutions, that feeme as bigg as mountaines ,• but ftay a while and chey come to nothing, they vanifli away. Suppofe k were thy owne cafe 5 that a man fliould come to thee, with an expreffion of as much love, as that there could beno more for a day or two,.but prcfently after-' ward, he is as ftrange as if he had never ftene thee, wouldeft thou regard fuch a loue as this i No furcly, but as wee ufe to doe with franticke men, though that they be fober for a while, yet we reckon them franticke, becaufe they are more conftantly franticke, fuch account doth the Lord make of fuch, as doe love him by fitts and by flafhes.

But you \viLl fay, who is there that is alwayes at the fame flay? It is true my brethren, I deny not but that the beft of the Saints have their loue fome times in the full tide, and fome times in the loweft»6bb■ •" but you muft fcnowe that there is a great deale of difference betweene thefe degrees, .and that loue, that is as the morning dew & presently dryedupagaine, therefore you rr*uft alwayes

Of Love.

waycs remember, that this muft be added to that that formerly hath been fpokcn,that ye muft be rooted and grounded in loue.

You Will lay how (full we doe that (

Remember but thcfetvvo things. Labour to be rooted and grounded in Faith , and then you (hall be rooted and grounded inlotc, as in that plncc I named before in Efhef. 3.17. he praycth that Christ may dwell in their hearts by Faith, that fo bein<7 rooted and grounded in love , they may comprehend &c. Let a man confider well upon what ground he hath perf waded himfelfe of the Lords favour and lone to him, let him not build upon a hollowe fandie foundation, but let him build the aiTurance of his falvation upon a rock, that is, let him examine his grounds to thebottome,lct him fearchit well, let him confider all the objetfions that may be made againft his aflurancc, and not giue over till he be fully convinced,that the Lord his heart is perfect with him,and when he is thus rooted and grounded in faith, he will likevvife be rooted and grounded in loue.

Agnine, remember to pitch your loue upon thepcrfon-not to loue him for by-rcfpccls foro-ther matters, but fet your eye upon the very pcr-fonof Chrift, to behold him in his glory,in his purencfrc,in his attributes, in all his excellencies, and fo to loue him , for that will continue ^ for if you loue thcLord becatofc he deals wcl with you, becaufe you haue hope he will fane you, becaufe you have efcaped fuch and fuch judgements through his providence, if any of thefe bee th»:

ground

'7 1

How to bee

rooted in love,

I To be rooted in faith.

Pitchyourlove on his pcrlbn.

*7*

O f L o v

E.

{.Requisite, it muft fee diligent. i rhdT i.J.

Wherein our love flieuld be diligent.

In preparing £ 0 r Chrifts c0 mmtng

ground of your love, thefe arc mutable } but if you love him for himfelfe, becaufc of that amia-bleneffc that is in him; for my brethren, hee is the fame,*5<rr£ is nojhadow of change in £/*#.There-fore if you love him thus, your love will be con-ftantj this was the ctnk oileb y his love was right, he loved the very perfon of God, therefore hee was willing to take good and evill at the hand of God, and yet his love remained fure: take another man that hath not knowne God, that is not acquainted with him, it may be when the Lord hath brought him into profperity, he will forget the Lord, as Bemas embraced the fnfmt world, the profperity of fuch a man drawes him from God. Another man, when perfecutions and tri-alls come, he forfakes the Lord,becaufe indeede he pitched not his love upon his perfon, therefore hee loves him not conftantly. Buttogoe on.

The next is that property ye fliall finde in the i Thejf.i .3. Diligent love: that is the laft which I will name to you, I fay, it muft be a diligent love wherewith you love the Lord, and not an idle and negligent lov e, not a love that is in (hew onely, but alove that is operative, for that God requires.

You will lay, wherein fliould our love be diligent.

I anfwer,you muft be diligent in preparing for the Lords comming, that you may receive the King ofglonCy that he may enter into your hearts, for there is a diligence of love in that $ to dot us

O V E.

»7?

Iobn Bdptijl came to doc, to prepare the w ti y of the Lord, what was that i To bring downc the moun-taincs, and to raife up the valbyes, that is, thofc high thoughts, thofc high lulls that ftand in op-pofltionagainftjhc Lord, that barrethe doorc againft him, that will not let him enter into your hearts, bring downc thofc mountaines: againe, the valleycs muft be railed up, that God may come and dwell in your hearts; the diligence of love is fhewed in opening to the Lord when hee knockes, that when a thing {hall be fuggeftedto you, it is for the Lords advantage to embrace it, for it is the nature of true love, it cnlargeth and wideneth the heart.

Againe, love is diligent in adorning it felfe, and beautifying the foule for the approach of the lover, fuch is this love that wee fpeake of, it will make you make yourfelves new creatures-exprcfle your diligence therefore in labouring to adorne your hearts with graces that the Lord may take a delight to dwell in you • be diligent alfoin cleanfing your {chics from all pollution of jlefliandfpirityihzx. when the Lord commeth hee may findc no ftuttifh corner within you, for the Lord hatcth thefe: As the ifradncs were to goe with a paddle, and cover every filthy thing, bc-caufe, lakh the text. The Lordrvalketh among you, fo mull: wedop, keepe our hearts cleanc if wee will have the Lord delight to dwell with us, wc muft be diiigent to remove out of his fight what-focver he hatcth,

Laftly, wee muft be diligent in keeping his

coin-

In adorning the foule.

3-fn keeping b

comrrnnde-ments.

is

O F L O V E.

mands; wilt thou fay thou loveft God, and! yet doeft difobey him and rebelleft againft him from day today < The Lordcareth fornofuehlovc, for indeede love cannot be othcrwife judged of than in obeying: to fay thou loveft him,and kec-peft not his commands, it is but a dead love, and a pi&ure of love, it is not love indeede, it is but as the Apoftle faith, to doe it in word, and-not in truthj for when you love him indeede, you doc the things he would have you to doe: Therefore fo much diligence in keeping his commands^ fo much love, he that doeth moft loveth moft. And fo you fee the conditions that are required in this love, what a kinde of love it is that God will have at your hand?, or elfe he will not take it of

y olu

Now my brethren 3 there remaines but one thing more, wherewith wee will conclude this point, that is, now I have beene fo large in (hewing you what this love is, wherein you cannot blame us ifwepreifcyouto it, becaufe it is one of the greateft and moft radicall vertues , faith and love, therefore we have beene the larger in defcribing it to you 5 I fay now you have heard' what it is, what remains but this,to fhew you the great danger in not loving? and that we wii make to be the laft confe&ary that we will draw from thisdo&rine:

I fay, confider how dangerous a thing it is to neglcd it-the Lord you fee requires it upon painc of damnation,whatfoeveryou have,yet notwithstanding if you have not this Iove,you are not in

ChrifL

O V E.

'75

Chrift, and lo you (hall be excluded.Let no man tlunkc that this is exa&ion, that it is a hard thing that the Lord requires it with this exaction: for what is it that he requires i If hee had required of you to offer facrificc, as he did in the oldc law, then the poore man might have objected, he had not wherewithall • if he had required us to fight battells,thc weakc man might have faid he could not doe it, he was not able: but now young and oide, rich and poore, all can love.

Bcfides if we confider who it is that requires this love, is it not the great God of heaven and earths is-it not the Sonne i If hec had commanded thee the hardeft thing in the world, if he had faid, thou (halt caft thy fclfe into the fire, thou {halt facrifice children to me, you are his creatures, and you muft obey him: But when he requires this oncly at thy hands, to love him 7 is it not equally

Befides, when he requires this, it is for your bencfir, for when you have given the Lord your hearts, the Lord gives you them againe- even as the earth,thc water it receives from the lea, it rcturaes it better back againe in fprings and fountains, and pure ftreamesj fo doth the Lord give you your hearts backe againe, when you have beftowed them upon him, andwithall he gives you leave to beftow them upon other things,, to Jove all things that you may and ought to love, and which is good for you to love- therefore the Lord may require it upon this penalty, for he askes but his owne, and what hee hath deferved

at

God deifeth not hardly vrith lis in requiring love: becaufo

It is that win"ch everyone may give.

Z Hee that requires this j might have required harder things.

It is for our owne benefit.

\y6

O f L o v

£/

The danger of not loving the Lord.

i Cor.i6« 21,

To be curfed what*

at thy hands, therefore it is a moft reafonable andcquall rcqueft. For what doth the Lbrdihy God\ require of thee, faith CMofcs, but onely that you, love \ the LerdyourGod? So I fay to you, what elfe doth the Lord your God require of youf

But againe know this, that as it is a command full of equity and reafonablenes,fcrthe danger is the greater if you doe it it not; and what that is I will fliew you but by one place, that is , i Cor. 16. 22. Curfed is hee that loves not the Lord Iefus, yea let him be had in execration to the death : That is the place I would have you confider, that now when you have beene acquainted with this whole do&rine of love, you might know the danger of not performing and doing it; whofocver loues not the Lord iefus,let him be Anathema. CMaran-atha, he; curfeth him in two languages, to (hew that it is a peremptory curfe. But what is that to be curfed < My brethren, to be curfed is to be feparated, I to be fet apart or appointed unto evil!, fo thatall ; that love not the Lord Iefus, they are men feparated and fet apart to evill, fo that no man may j meddle with them, no man may touch them to doe them good, as the Saints and rhofcthat love | the Lord they are fet apart that no man may ! touch them for hurt; foitis here, when a man I is curfed, the meaning is this, he is fet apart, fe-eluded from all good things,, that none are to meddle with him, hee is fet apart for evill, all things ihall concurre together to doe him hurt-this is when the Lord curfeth any man, and this

O V E.

l 77

is the cafe o f every man that loves not the Lord Icfus.

Our bufincflc when wc preach theGofpell is but to offer the Lord Iefus to you, that is all that we have to doc; and all that you have to doe that hearc us,is to take Iefus Chrift,to belcevcin him, to love him: Now 1ait h the Lord, if you will not doc this, if you will not love him, every fuch one let him beaccurfed. Now when the Lord fhall curfc a man, as Ifaac faid, / have bleffidbim, and be (hall be blcjjed: So whom the Lord curfcth, he fhail be curfed, and it is a fearcfull thing if you confidcrit; and therefore wee will a little open it, and ihewyou wherein this curfe confifts :

Which I urge the more, becaufe it is an ufuall thing among men, when they come to confidcr their finnes in particular, wherewith they have provoked God to anger,thcy lookc upon this or thatgrofTcfinne,butthisdefeft and omiffion of love they fcarce put into the number of their finnes. But that you may know now what it is not to love him, you may confider by the great-neffeofthcpuni(hnient,and that you fee here is a curfc: Now that you may know what this curfe is, know that it confifts in thefe foure things.

Firftitconfiftsinthis, hec fliall be feparated from grace and goodneffc, from holinciIe$ and this is the curfe upon his foulc in this refpcift, in regard of exclufion from grace, which is to the foule as an obftrutfion in the liver is to the body, as a theefe in the candle is to the candle, which

M m caufeth

The curfc of God in fourc things.

I Separate from qracc.

*7»

O f L

O V E.

caufeth it to-waftc andconfume,and wearcaway-lb ic is ia this curfe, when God (hall lay it upon the foule of any man, he (hall not thrive in grace, his inward man (hall not profperat all, he fliall. be ftill in the wearing hand,& the Lord flialltake away from him that which hee feemes to have 5 When the Lord fliall fay to thee as to the figtree, Never fruit grow more on thee , that is a fearefull curfe, when the Lord fliall curfe y and fay to a man, though thou haft fome leaves- upon thee, there are fome things thatfeeme to be good in thee, yet becaufe thou haft not love, never fruite {hall grow upon thee more. What a curfe is it thinkeyoa that fliall make the fouleofaman to, wither, as-the figtree withered after, the fpeech of Chrift, that is, when every thing (hat! driven man off from that which is good, and carry him on to deftrudion 5 whatfoever befalleth him in poverty, in profperity, riches, and friends or c-nemies, every thing fliall breed his hurt: hee fliall have riches when he is moft ready to abufe them, he fliall have adverfity then when it is Worft for him to be in adverfity, that fliall be to him as the lopping oftrees out of feafon- hee fliall be as an unthrifty fonne, fet him to a trade in the Citty, there he goes downe the winde, put him to huf-bandry in the Country, that thrives not with him ; fuch is .the cafe of every one that loves not Chrift. So my brethren, when Chrift is preached to you, when you will not receive the doclrine, but refufe it, y ou fee the doome here, faith the Apoftle, let him be accurfed- this cau-

feth

O V E.

»79

fcth men to goc away from the Lord, Bccaufe they receive not the love of the truth^ therefore he gives them up to beleeve lies, becaufe that men receive not Chrift in the love of the Gofpell, hce gives them up to a reprobate fenfe, from one degree to another, till there be no remedy. We fee by experience, are there not many that arc given up to the finne of drinking and idlcnefle, and company-keeping, and othcrs,to other finncs- you lee many plod on in an olde tracke of iinnc, fomc lying a long time in a deadfottifh courfe, fo as themoft powcrfull miniftcry in the world will not ftirrethem, which is an evidence that the Lord hath curled luch, therefore the miniftry can doe them no good. And this is the firft curfe upon men that love not the Lord Iefus.

But perhaps thou regardeft not this curfc bccaufe thou regarded not grace and holineffe from which it lcqueftreth thee, but yet there is another branch of it, thou {halt be feparated from the prefenccofthc Lord, that is, from the joy, from the influence, from the protection of God • and this is a very fearfull curfe. Y ou know what it was x.oC<vn\n the fourth of Genefis, when the Lord had curfed him, faith he, I am hid from thy fee: that was the great curfc that was laid upon him, of which he was moft fenfible that he was feparated from the prefenoe of the Lord. And my brethren, this is no fmall thing,bccaufe God is the God of'allcomfort^ and to be feparated from his prefencc is the worft thing t r.nr can befall us in this life: It was Sauls cafe, when the Lord had

Mm 2 once

2 Separation /rorw the prefencc of God.

Cen,4<

A curfe on the outward cftatc

0&je&.

Of Love.

once caft him off, he was feparate from the prc-fence of God, fo that when he came to aske coun-fell, the Lord would anfwer him no more, hee would have no more to doe with him: you know how fearefull and how bitter this was to Saul. On the other fide, fee how much aJWefes magnifies this prefence of God j Lord, faith he, if thou goe not with us, carry us not hence: as if the prefence of God were the greateft comfort in the world, as indeede it is. This is another thing wherein ye (hall be curfed.

Againe, there is yet another branch of it, yee fhall not onely be feparated from grace, and from the prefence of the Lord,but there (hall be a curfe upon your outward eftate. It is faid of Cain in the fame chapter, Thou fhalt be curfed from the earth : it may be many that hearc of being curfed from grace, and of feparation from the prefence of the Lord, are of that minde that they care not for it, that they regard it not- it may be you care not to be curfed from heaven: but to be curfed from the earth is that which goes nccre to you, and that is a thing which the moft earthly-minded man in the world is fenfible of. Now you muft know that whofoever loves not the Lord Iefus (hall be curfed from the earth,that is, there (hall be a curfe upon you in all earthly things, in all things that belong to this prefent life whatfoever they are.

But you will fay^ weeiceit quite otherwife, we fee fuch men as they,defcribed to be men that abound in outward wealth,in outward bleffings.

It

Love.

It may be fo in outward fhew, but yet there is acurfctipon them notwithftanding. Abmekch had the kingdome, yet there was a cm fe that never ccafed till hec was rooted out of the king-dome: The IpacLtcs had the quailes, but yet there was a curie with them: Amb had the vineyard, but it was a curfc to him.So all theft things that are of themfelves blcffings and mercies in their ownc nature, yet if the Lord will mingle them with a curfe, yec fhall findc no cafe from them at alhand this is a thing that is well knowne I by experience, if the hearts of men will fpeake what they know. This is the cafe of thole that | love not the Lord, The earth pall not g:vc htr in-creafe, you fhall not have that/ound comfcrt,that fwectnelTe, that influence of comfort from earthly blcffings, though you have the creatures a-bout you which naturally have blcffings in them, yet they fhall not give downe that milke for your comfort, you (hall not be fatiffied with them, you fliall fee a conflant emptinefle in them, they fhall beto you as thefhell without the kernel!; and fo much more fhall yc be miferable, becaufe ye (hall finde the leafl comfort in them when you raoft expect it: the Lord mcetes thus with thole that love him not in earthly blcffings.

But laft of all, there is one branch of this curfc

which exceccics all the reft, that is the eternail

jcurfe that fliall be upon men for ever: while yee

jlrvc here in this life there is a ccrtaine fhew, a

ccrtainc twihghtof comfort that the Lord fome-

timesatfordscvento evillmen ; but then there

181

'^infv.

A man may be

airfcJ in out-ward things in \ the nridii of

plcatic.

4

The etc nail curfcauhc Jay of iudgenacoo

Mm 3

fliall

■EcclcT.i*7«

Pfal.78.3?*

Vkn may he curled though the curfebe notcxccutcd.-

O F L O V E.

fliall be a perfed midnight, then the Sunne of comfort thall fet upon you altogether and rife no more: in that day, kuththc Apoftle, it fliall be the day of the manffef-aiion of the jujl wrath of God: in that day when the Lord fliall. open the treasures 0% his wrath, thofe which have beene fo long time a gathering. While wee live here the! clouds of Gods indignation are but gathering, then they (ball grow thicke and blackc,and fallen upon you to the uttermoft, then all the great deepes (ball be broken-up, then the flood-gates of Gods judgements fliall prevaile and overflow you ; that cafe (hull be yours at that time, and this is a time which is to be confidered by you now: in Ecclef 1. j . Remember the dayes of dark-xe(]e,fi*thty are many My brethren, eternity is an other thing than vee confident to be while wee live in this world. In Pfal.j 8.38. The Lord called backehis wnxth^nd fi'.rre-i mt ufdl his indignation, but at that time the Lord fliail ftirre up all his wiath-. yee doe here but fippeofthis cup, but then yee (hall drinke up the dreggs of ic forever. This fliall hethc cafeof thofe that love not the Lord.

But you-will fay, this is afarre off, and therefore the lefle terrible,.it is not ncere at hand.

Well, though this curfe in which wee have (hewed thefc foure branches,be not prefcntlyl cxecuted,yet remember tbisjthat when we preach the Gofpell to you, as we doe from day to day, and are ft ill offering you Chrifl,.befceching you to come in, and take him.and love him, but yet

you

V E.

"8|

you will not, know that there is a thunderbolt alwayes following this lightening: when lohn Baptrjt came and preached the Gofpell, hec tells thenvprefently of the curie that was to follow : You doe not know the time when the Lord will execute this curfe; Can \v?s curfed many yeares before he died.- andfo^W, when the Lord had rejr#ed him, and had made a feparation between God and him , (tor a curfe is but a feparation, when a man is cad afide and fet apart for fuch a purpofe, fo Saul was fee apart for evill) yet hee reigned many yeares after, notwithftanding hee was under the curfe. So thofe that the Lord fware in his wrath they (hould not enter into his reft, there was a curfe upon them, yet they lived many yeares in the wildernefierThercforc though the execurion be not prefently, and though thou be in profperity for the prefent, yet it is but Cains profpenty, though he had his life continued, yet the curfe lay upon him notwitbfianding 5 therefore I fay cake hcede of rcfufing and deferring, left he fweare in tiis wrath that ye (hall not enter into his rcftj it is a dangerous thing to refute the Lord Ieftis whenheeis offered the hrft, fecond, third and fourth timc,and £1 ill you will not come in, take heedeand temember that fpeech of the Apoftlc that \vc n;iiKdto you, Whofoevcr lovah no^UcLurl hfus let km be accurfed. When the Apoftlc lo>keU upon ihe men to whom hee had prcachei and written, you Corinth.ans to whom the Gofpell hath bcene plentifully preached and

Mm 4 made

made knowne, thofe among you that have heard nic, and have beene made acquainted with this do&rine of the freenefle of Gods offering grace to you, if you will not take Chrift in good earned, if you will not love him, let fucha man be accurfed: and brethren S. Paul was ftirred up by the Spirit of God to pronounce this curfc. So I fay> let thefe words continue in your mindes^thar whofoever loves not the Lord Iefuslet him be Anathema, Maranathay m<\ he that hath eaves to heare let him heare what the Sfiritfiith : for happy and blcffed are thofe that love the Lord Iefus,but miferable and curfed are thofe that doe not love him.

THE

Of Love. >ftft* •#$* WT« *i#tt : t&S} >#$P : %«*

THE

EIGHTH

SERMON.

*«5

Galat. 5. 6. Forj/i Jefut Qnift, neither ctrcumcifivi aVai-Uth anything nor uncircumcifionjjut Faith which "toorhth by Loire.

tp^^^pf^ A v 1 n g fpokcn of faith .;}• ^>^ and love, it remaines that vvc ||9|^) J^I addeto them good workes, |MjJ*ij f^ for which wee will goc no further than this Text, wee cannoc have a htrcr s for,(aith ^^ thcApoftlCjWhcn you come to have to aoc with Chrift Iefus, to be ingrafted inco him, to make your felves firflace ptablet^ God through him 5 all the workes yoj can doe aie nothing, they arc no

O f L o v

E.

Doft.

Wee are to be nudged not on ly by our faith and love, but by oar worses.

Mat 7.

more than the omiffion of them, circumcifion is the fame with uncircumcifion: But what is ofl moment then i Faith (faith hee:) But what faith muft that be? Such a faith as begets love: And 1 what love muft that be { Such a love as fets you on worker fo that you have a chaine here confiding of thefe three Unices 5 faith which when it is right will beget love, and love when it is right will fct you onworkcj faith which workes by love* So the point we will deliver*© you out of thefe words fliall be this:

That we are to be judged not onely by our faith and love , but alfo by our workes , that no man hath faith andlove ', that none are new creatures ', that none have Jinccritj, but workes will follow. This is a point which I doc not meane to handle at large as we have done the other, but will endeavour to finifh it at this time, and it is a very neceifary point,becaufe men are ready to applaud themfelves in their knowledge in their good meaning,in their honeft defires, and in the meane rime they faile in their lives and a&ions: therefore as thofe are the radicall vertues which in-deede make up the new creature. Faith and Love, fo you muft know that good workes are never iifjoyned from them, whercfoever there is fin-ccritie, and a new creature, good workes will follow.

The Scripture you know is evident in this, A l>:odtreebringeth forth good frwtc, Matth.7. rhar is, it cannot be that a man fliall have a new heart

I

,8 7

1:

Mat, 13. ^6.

it cannot be that a man fhould be regenerate, but

that his workes will be alfo new • looke how

fane the heart of any man is holy, looke how

furre his heart is put into a new frame of grace,

in that meafurc his workes will be good, and his

life fan&ified. \nAc~ts i4.2 2.fpcaking oi David, 'Afts14.11.

I have founda man aftermne ovne heart, who will

doe whatfocver I will: and in Mat. z^,z6. Make the

tnfide dune that the out fide ma) be cleans alfo : As

if he fhould fay, if the infide be right, if the heart

be fct right within, if that be well moulded, the

outfidc will beccleanc, they cannot bee diijoy-

ncd.

If a man have a treafure within, there will be filver in his fpeeches and anions • but if his heart be nothing worth, his words and aftions will be but meere drofle : It is the fcope of that, Prov. 10.20. The words of the righteous are as fi.ied fl. vtr>but the heart of the wicked is nothing worth .-That is, wlvn his heart is nothing worth, his ipeeches aud anions are nothing worth too 5 but the good man that hath his treafure in his heart, there is filver and goldc in his fpeeches and anions, that is, they are l.kewilc precious. Therefore let no-manf.iy he hath faith and love,and asgood a heart as the bed:, though his actions be not Co good, though he be not lb ftri<3 in his carriage- for id cannot be my brethren.

For firft of all, if a mans heart be good,- hee \ Keaf\ hath the fpiritof God dwelling there : now, faith ' Bccanfe^fay the Apoftie, 2 Tim 1.6. The film tsnot a flint i ^f^ ^ offcare, or a fpirk of weaknefie, a fpirit that onely | tta m ftroag,'

makes' »*«"•*"*-

Prov.io. 20.

Gal.5.*5.

iTim*«I,

Of Love.

makes attempts, and is not able to bring things to patfc; but it is affirit of power, a fpirit of a found mindc: That is,doc not thou pretend thou mca-ncft well and defireft well, and thinke it is fuffici-enr, but fthreupthe gift that is in thee, fet thy felfe on workc, doe the anions that belong to thee in thy place,and doe not fay I am not able to doe it 5 for wee have not received a fpirit that is weake, but a fpirit of power: the fame I may fay to every Chriftian 5 Ifyebein Chrift, yee have the fpirit, which is a fpirit ofpowcr. So you have it like wife, Gal. 5.25. If you live in the ffirit, rvalke in the fpirit: that is, if you have fo much of the fpirit as to make you living men, fhew it by walking in the fpirit, by following the fpirir, by doing that which the fpirit guides you to 5 therefore it is impoffible that a man fhouM have a right minde, but that his workes alfo will be good,be-caufc grace is ftrong : in 2 Tim.z. 1. Andthou my fenne be ftrong in the grace received, ejre. As if hee thould fay, grace is a ftrong thing, it ftrcngthens every man that hath received it; if thou profeffe thou haft received the grace of Chrift to regenerate thee, to change thee, and to make thee a new creature, let that appeare by (hewing thy felfe ftrong in thy adions, able and ready to doe c-very thing that belongs to thee in thy place. In-deede fleih is weake, fomuch flefh, io much weaknefle, for that is weake and fading, and withering, and mutable- it is grade, and all the pur-pofes of k and the defires of it are no better: but the fpirit is ftrong, and grace is ftrong,qiute contrary

Love

189

trary to the flcfli: as the Prophet fpcakc^T/i.j 1. 3. Tee are men and not Gods , fkjh and not fpirit t when he would ftiew their weakne(Te,as ifwcalc-ncfle were a concomitant of the flefh,and ftrength a concomitant of the fpirit: Therefore if you havethefpiritof Chrift in you, there will be ftrength to goe through good workes, notonely to imend them, and purpofe them, and refolvc on them, but you will put thofc resolutions and purpofes in execution.

Secondly, it mud needes be fo, becaufe there is a chaJne betwecne good w orkes and the inward reCtitiSfe of the heart, a chamc that cannot be dif-joyned; for ye fliall findc that thefc three things alwayes goe together.

Fh ft, as that indeede is the beginning of every mans renewing,there muft be a knowledgc,a man muft becnlightenedjheemuftbe renewed in the fpirit of his minde, as the Apoftlc faith. Now if the knowledge bee right, ifitbeea convicting knowledge, a fandlifying knowledge, a knowledge to purpofe, it will draw on affedtions, it cannot chufe, they are never feparatcd: you are never truly enlightened by Gods fpirit, but affections follow neceffarily , and then if the affections be right, if knowledge draw on holy affections, love,and fearc, and defircs, &c. affections are the immediate principles of aCtions, there is no man that hath right affections, but good workes will follow: fo that thefe three are neverdifjoyned, fanCtified knowledge draweth on holy affeCtions, and holy affections draw on

good

Ifay 1 '.3.

Reaf.2.

Inward refti-tudeand good workes alway goe together.

Mat 13.5,

Of L

o v e.

Becaufc there is a new nature.

good aftions

as yee have it in CMatth. 13. j. Their hearts are waxed fat, and their cares are dull of hearing, and whyC you fhall fee the chaine there, lest feeing with their eyes they jhould under Hand with their hearts , and be converted, and I jhould-heale them: Marke it, if they fliould fee with their eyes, the Lord hath given them up to judge a-miflc of things, that feeing they doe not fee, that is, they fee not to purpofe, they are not convinced, they doe not judge j for if they did fee with their eyes, that is, if they did fee indeede, they would have undcrftood with their hearts, their affe&ions would follow in their hearts, and if they were fet aright, then they would be converted, that is, their lives would be turned to God-and it thefe three weredone he muft needes heale them: but faith God, I am refolved not to heale them: therefore they fliail fee as if they did not fee, for thefe will draw on one the other. So I fay, if the heart were righr, if there were faith andlove.,good workes would follow: therefore let no man fay hce hath grace, hee hath love and faith, except his life alfobeholy and good.

Laftly, wherefoever there is faith and love, there is a change of nature- for you know that wherefoever they come, faith that is effe&uall, and love that folioweth from faith it makes a man a new creature, they are the very things wherein a new ereature confifts: Now when a mans nature is changed, it muft needes be a&ive, for that which isnaturallto a man, Ire doth without un-evennc(Te,there is no inequality in his doing it, he

dothf

Love.

J91

doth itconftantly, where there arc natural 1 principles of adlions, the ad ions flow like water from a fpring : indccclc where the nature of a man is not changed, that is, where there is oncly good purpofes and good defircs, and no alteration of nature, there actions doe not come as water from a fpring, but as water fromapompe that is forced and exported • but where there is t change of nature, there is no ditficultie, a man cloth it with facility and withdefire, it is his rmate and drink: to doe the will afGod. Therefore I fay good workes will follow, there will be the fame dcgice of ho-lincfle, of rectitude in your lives,in your actions, as there is of grace, as there is or faith and love in your hearts. And this is enough to make the point plainc to you, themaine bufineffe will be to make ufe or it, and to apply it to your felvcs.

And firft let us make this ufeofit, not to content our fclves with good meanings oncly , as it is the fafhion of men to fay, my heart is as good as yours, and my meaning is as good as yours, though I be fubject to infirmities, though I cannot make fuch a (hew, though I cannot doe fo much as others doe 5 this is the common objection, and though men fay it not conftantly, yet they thinke it, otherwifc they would not content themfelvcs in fuch a condition as they doc. But I fay, deceive not your felvcs in this, for, my brethren, you muft know that you may have good purpofes and good meanings, we will not deny y ou that you may have the(e,and yet have no true grace- for you muft know th.it good purpofes

Vfei.

Notto be content oncly with good meaning!

.--■■

Good purpofes whence they anfe.

Knowledge.

O f L

O V E.

Approbation of that which is good.

fes and defires may arife from thefe two things, which every unrcgenerate man is capable of. | There may be knowledge, as you know an e-! vill man may have knowledge of all the myfte-riesoffalvationas well as the moft holy; I doe not fay he hath thefan<5lified knowledge, but the law of God is partly written in his heart,the Lord hath taught every manfomewhat.

Secondly, in an evill and unrcgenerate man there may be not onely knowledge 5 but an approbation of that which is good, they can approove that which is good, fo farre they tfiay goe. I doe not fay they can delight in ir, for that is another thing, they doe not love and delight in it, that is notiiitabletothem, yet they may approove it. Now from thefe two principles, to know that which is good, and to approove it, they may goe fo farre as topurpofe and defire to ferve God, they may have good meanings, but yet if a&ions follow not, if there be not reformation in their lives, if a man deny not himfelfe in his beloved finne, if hee come not to that outward profeflion of holineffe that is required in Scripture, and is feene in the lives of the Saints,he hath nothing to comfort himfelfe withall 5 thefe good meanings will not ferve the turne.

For know this, though it be true as wee fee there may be anions where there is no found heart, as the fecond and third ground brought forth a kinde of fruite when there was neither of them right; hypocrites you know may goe farre, they may make a blaze as your commets doe I more*

O V E.

*91

more than the true fhrrcs : though this be true, that there may be abundance of good workes where there is no rightneflc and foundneffe, no fincerity, no purenelle within j yet againe alfo on the other fide, wherefoever there is finccrity there are good workes, and though many times the outfide be cleanc when the infide is not, yet the infide is never cleane but the outfide is cleane too: And that is the thing we muft examine our felvcs by 5 though it be not a good rule to fay 1 have good workes, therefore my heart is right, yet it is a good rule to fay on the other fide, I want good works,therefore my heart is not right-except there be a generall reformation in your lives, except things be reformed that you know tobeamifle. Indeedewhenit is not revealed to you, then there is fomething for you to fay, but when you know that fuch a duty is to be done, that your fpeeches ihould be holy, that they fliould be feafoned with fait, that you ought to abftaine from finnes of all kindes, from all ^ppca ranee, that you ought not to admit any kinde of dalliance, not the lcaft touch of any finne ; now not to fet your felves with all your might to re-forme this, this is a furc argument you aie not right j for if the generall frame of the heart be good, there will be a generall reformation of the life. Therefore let no man fay I purpofe \vell,but in this particular infirmity I muft be fparcd, to fuch a thing my nature is prone, and I am given to it, I cannot tell how to refrainc it, and I hope it is not fo great a matter; fay notfo, for if the

N n " heart

Though there may bee good wo-kes where the heart is un* found , yet whcicvcr tlw heart is found t'icreisgood wcrkes.

H

O f L

O V E.

Simile.

Ifay X,

Object.

^njn

iv«

heart be right, the a&ions will be right and un-blameable.

For though you fee fometimes a man may-have a good colour from fluihing and painting, when theconftitutionofthe body within is but crafie and unfound; yet againe it is true there is never any that hatha found andhaile conftitution,there is never a healthfull body but the completion is good 5 the heart is never right, but you (hall fee it without, though you have leaves without fruit, yet you never have fruite but there are leaves, there are anions appearing. Therefore learne to judge aright of your fclves , content not your f:lvcs with good purpofes, onely you fee the complaint of the Scripture of the lacke of this in people. What is the rcafon the Lord calls for obedience rather thanfaerifice ? becaufe that is the touchftone that every man is tryed by 5 / am weary, faith he, of your fat oframmes, I am burdened with your facrifees, Efaj i. The thing that I de-fire is that you ceafetodoe evill, and harm to doe well, that is the thing that the Lordlookesforat every mans hand, thefe outward performances are good, they muft be done, and thefe good meanings muft be had,but yet that is not enough, you are not to judge your felves by that.

But it will be obje<fted,that the beft men have their failings, thofe that have a good heart, yet doe wee not findcthem fubje<3 to infirmities as well as other men > and if this be the rule we arc to be judged by, who {hall be faved i

To this I anfwer firft, it is true that the mod

holy

O V E.

holy men may many times doc that which is ill, but it is by accident, it is when they arc tranf-ported, when they arc carried bcfidcs their pur-pofc: As a man that is bound for filch a place, f ayling fuch a way>his compaflTe ftands ftil right, he alters not that 5 though the wind carry him violently another way,yct helookcsftill to the right way, that is his intent dill • and it is knownc by this, when the winde is over, and the guft is part, he returnes againe and faileth to the haven he intended to goe to at the fidl: So it is with all the Sainrs,thcy faile by a right compa(Ic,their intents arc ftill good, vvhenfoever they doe otherwifc it is by accident, it is when they are overborne by {bme temptation, by forne paffion,when they are not perfectly thcmfelves.

Againe, you muft know this, that every holy man as hee hath grace in him, and a principle of holy aClions, fo he hath alio fiefli in him, and a principle of cvill actions-now that principle may fometimesprcvaileandget ground of him, yea it may prevaile mightily lometimes, and make himdocasevill a&ions as the word: man: For that is a true rule, a man that cxccllcth in grace may fomctiraes exccll in ill doing • you muft take me aright, that is,a man that hath a more impctu-ousfpirit than anothcr,fo that none cxccllcth fuch a fpirit when it is let aright, he may be as impetuous in evill-doing for a fit, for a time, when that evill principle within him ilvll get the better. Therefore though you fee a good man fomctime unlike himfelfe tor a ric,yet it is at that time when j N n i the

«5>5

ff>Iy men hive faihnes.

When they arc fuddcnlytranf-ported.

Simile.

Holy men have flefli in them aswcllasfpiric

Ob\ett.

Anfw.

The good that cvill men doe it cannot bee fa id that they doc it, Rom. 7*

A man may do good,and not begcoi-

Of Love.

the flcfli prevailes • for now grace though it be there, yet fometimes it is laid afleepe, it is not alwayes a<fted: As the Philofopher was wont to fay, It is one thing to have knowledge, and another thing toufe it aiway 5 fo it is with grace, fomcrmes the Saints doe not ufe that grace and holinefle, and hence it is that they are fubjcft to great failings • but I fay it is by fits and by accident, the conftantcourfeof their life is right, becaufe the conftant frame of their heart is right.

But againe there is another obje&ion on the o-ther fide, that evill men fometimes doe well as well as good men doe fometimes ill.

To this I anfwer, that it istrue they doe fo,but yet we muft know that it is not they that doe it, but the good that dwelleth in them, as the Apo-ftle fpeakes in Rom.j. which may be implyed on the contrary y when any regenerate man fin-ncth,itisnothethatdothit,butthe finne that is there ; that is, it is not the mafter of the houfe, but a rebell that isxrept in by accident: fo I fay of euery evill man that doth that which is good and right, it is not he that doth it, but fome good that is there. For it is one thing for a man to have good things in him, and another thing to be a good man, hee may doe fome things fometimes for a fit that are good, Gods Spirit may be there to helpe him to doe much j I fay not that the Spirit dwells there, but he may take up his lodging for a time, and from him he may have common affiftancc, common gifts that may enable him to doe much;Thercfore I denie not but thole

may

Of Love.

97

ru;

may have many good fisiffilS+s of lightning that/ may enable them to doe much; oneiy tliiS wee fay, The Day-tyring from on high never vifited them, that is, the morning never rifeth upon them, to guide their fectc in the way of peace, for that is proper to the Saints; they never have anyconftant light that leadeth themfo farre as to bring them in: they have fome lightcnings in-deede that guide them in this or that particular,to helpe them in a ftep or two, to enable them to doe many good attions by fits, but not to bring them to perfe&ion.

Secondly,if this be fo that we are to be judged by our anions, then this will follow from it,that poore Chriftians arc better taught than thegrca-teft Clerkes, they are better taught I fay,becaufc they doe more, therefore indecde they know more; for all the knowledge wee have, all the finccritie, whatfoevcr is right within us, if it be to be judged by the actions, then he that doth moft hce knovves moft ; for no man knowcth more than hee pra&ifeth, becaufc what knowledge foever a man hath that hee pra&ifeth not, markc it, it is a dead knowledge, it is an inefficacious knowledge. When things are dead and inefficacious, wee fay they are not 5 as leaven that doth not leaven the dough, it hath but the name of leaven and no more, the thing it felfc is wanting; it is not knowledge if it bring not forth pra-diie. As we fay of of drngges, they are not true when they doe not worke, but they are falfe and counterfeit. Every man is to be judged by what

N n 3 he

Vfei.

Chriftians bef ter taught than great learned men without gra:c.

O f L

O V E.

he doth: Therefore I fey thofe that doe rncft, thofe an* knowing men, Thofe that fetme to know, as the Apoftle faith, know nothing as they ought : a man may know much, a man may have a large extent of knowledge, yet this is true of him, if his life be barren, it he bring forth nothing into a&ion all the while r hee knoweth nothing as hee ought to know, though he know much: On the other fide, the other tort though their extent be never fo fmall, yet what they know they know as they ought. Therefore when you looke upon men in the world,when you would make a judgement of them, I Ly thofe that know moft they are not the beft, you muft not put them in the higheft degree^ when you come to nutters of religion, but men are to be judged by their anions-when men have knowledge onely to know, as they have money to account with^and not to buy and fell with it, it is, but dead, a man hath no good by it,that money makes him not the richer^, fo men that have knowledge onely to know with, not to make them more ufefull in their Iives,more ferviceable to God, and profitable to man, it is unprofitable knowledge-.therefore thofe are the wifeft men,, let them feeme never fuch fooles ,. rhoughthey are not able to fpeake fo much as others, yet the y know moft that pr«<5life moft. For there is that difference betweene art and wif-Jome 5 indeed it is true in matter of art,, hee that omitteth wilfully mny be the hell artift, becaufe there is no more required of him but skill, and it isbiufome errour in him, it is the commendation

of

o v I.

199

of his art that hcc crrcth willingly: But now in matter of holineflc and fanftity, there hec that knowethanddothnotis thegrcateft foole: For wifedomcconfifts moft in that. Wifedomecomprehends indeed thefc three :

Firft, to invent, to fee, to know and under-ftaad things.

Secondly, to judge aright of things you know.

Thirdly,to pu: in pra&ife that which you have concluded to be the beft, and this latter is the grcatcft part of prudence: Therefore thoferacn that know, that can difpute well, that have clcarc underftanding, and yet doe nothing, they are the unwifeft ; againc,thofe that can fpeakc little,and perhaps have not fuch a trcafurc of knowledge as others, and yet can doc more, they know more than the wifeft. Therefore let us not mifeftceme thofethat are good Chriftians, and holy men, and fet too high a price upon others^ for there is an errour under that, and it hath an ill confequent to judge of religion by the opinion of thofc that are onely knowing men in religion: Np,beloved, religion is the art of holy men, and not of learned men 3 and it was the cuftome of former limes to judge ofherefics not fo much by difputes, as by the lives of thofethat have beenc the profeffours of them: and that Chriftdirc&sus to y Tcu Jha/I knew them by their fruites: and what are thofe fruites? their fruites are their actions.

Welcarncat fchoolcs what to fay in fuch a controverfic, how to difpute rather than how to live: and that is the complaint wee may take up

Nn 4 in

Wifccfome in

three things.

ifwn an

Rcli

artorholyiren not of learned men.

Sciences of two forts.

Of Love.

in thefe knowing times, where knowledge (I con. feflfe) Abounds as water in the fea, but pra&ife is. thinne and rave Jtkegrajfc upon the h$ufetop 3 of which the mower cannot fill his hand; and that is the burden of us that are Minifters, that we teach much,, and fee little fruite, wee fee no amendement of mens lives, men doe the feme things that they were wont to doe, the duties they were wont t» be defective in, they are defe&ive in ftilL Alas my brethren, the end of our preaching is not that you fliould know, but that you fhould doe and pra&ife: as it is not the defire of the fliepheard that his fheepe fliould returne their meate in hay againe, but hee would have it in their milke and fleece • fo it is not our defire that you fliould only know, though indeede many come fliort of that, but that you fliould (hew it in your fleece and milke, fliew it in your lives,that all the world may fee it there. It is not enough for him that defires to write, to fee the coppy, and to know ir 5> and the fafliion of the letters, but then hee hath learned it when he can write after it: fo you muft know fciences are of two forts,.indeede fome | there are the end of which is onely contemplation and knowledge, but fome there are the end wher-ofis adion, and they are no further good than we practife them. What is muficke, but the pra-cHie of it ?; what is phyficke? the knowledge of all will not heale a man, but the taking of it: fo it is with Divinity, the knowledge that we teach is nothing worth, if you know as much as could bcknowne, it were all no;hing worrh without

pra&ifc,

Objctt.

Of Love. 201

pra&ifc, pra&ife is all in all; Co much as yc pra-<5tiie, Co much you know. It is a great matter to have your judgement true in this cafe, for when men (hall applaud thcmfclves mecrely in this, that they know and have right pnrpofes and honed defires, and (hall cfteeme their eftates by this, it caufeth men to content themfelves with a loofeand a negligent life; but wee muft know that God judgeth us by our adions, and that is our beft rule to judge by too,thcrefore we (hould learne thus to judge our felves.

If you objeft, but it is a rule that wee have heard often, that the will is often taken for the deed, and if the will be prefent with us, though the adlion doe not follow, yet wee are accepted according the will.

To this I anfwer in briefe, firft,it holdeth only then where there is fome impediment which you cannot remove: as for example, a man hath a defire'to doe good to fuch poore people, hee hath a companionate heart, hec is willing to be bountifull, buthe wants mcanes todoe it, in this * not bc vcmo * cafe the Lord accepts the will for the deed; for]' upon that occafion is this delivered in this place by S.PauI ; foit is in every thing clfe, when you haveadeiire, and there commeth lbme impedi ment that it is not in your power to remove, thenI ■chc will is accepted for the deed- As when a man hatha defire to move his hands, his legges or armes, butbecauie of a palfie that hangs upon him, he is not able to (line them, here the will is for the deed, he is not able to doe it, though the

minde

The will taken for the deed:

J

When the impediment can-

j 1

zoz

Of L o

V E.

z

Wfeen a matt is ignorant of (brae things , and yet hisde-(ires are right.

mindc be right and the defire good • fo when you come to fuch duties that are not in your power to doe, when there are fome impediments that you are not able to remove, here the will is accepted for the deed.

Sometimes a man is ignorant of fome particulars, and hee hath a defire to obey God in all things, here the will is accepted for die deede, thougli he be not come to that degree of pcrfe&i. on as others are: but as men apply it commonly it is amiffe, for when a man thinfces I have a good purpofe to doe this, but I cannot pray, I cannot befo ftrid: in looking to my afiions and fpee-ches, here the complaint is not right : for if yec ftirre up your felves, and doe the utmoft you can doe, the deede will follow the will, there is no fuch impediment here but that you may remove. Therefore our anfwer is,that the reafon why you cannot doe, is not becaufe of fuch impediments that youcannot remove,but becaufe your will is not yet right, which the Schoolemen call an im-perfed will; it is but fuch a will as the Wifeman fpeakes of concerning the fluggard, hce willeth and lullcthy And hathmt: and what's the reafon? If it wereafull,acompkateand perfect will, it would draw aftion with it, hee would not be a fluggard any longer, but hee would draw forth his hands to doe fomewhat to bring his defires to pafle, but indeede he hath but light wtfhings and no more. And fo it is with men in chriftianity, they are as Salomons fluggard, they wifli they had fuch finnes mortified, that they had fuch graces,

theyf

Lovs.

*o*

they wi(h they could attaine fucha meafuie of

faith & love,but they take no paincs:no man hath Naman Urht

height of grace without paines 5 doc you thinke to v T tw ^^

get the grcateft excellency in the world without ;o\u^aincT

paines < It is true, the Lord muft doe it, but yet

he doth it by yourfclves, you are agents in the

bufincife: Therefore doe not fay I wifh well and

defirc well, for if you would doe your uttermoft

that you ought to doe, if your will were full and

complcate, and defires right and ftrong, you

would doe mor e,y ou would cxcell more in grace 3

you would amend yowr lives more, you would

have your lufts more mortified r therefore lie; not

this deceive you* I lhould prcfle this further,but

wee will come to the laft thing, becaufe I would

conclude this point with this time, and that is,

To exhort you to be doers, that your faith may beeflsclnal/fdith) and that your love may be d Lgem love r This is the great buiineiTe which wc have to doc,and the thing which for the moft part wee all fade in, that there is no doing, no ;?<5iing, no working of our faith $ be exhorted now tlierctore to adde to your faith diligent love, efpecially you that prorViTe your fclves to be growrve Christians, looke you to it, and know that as in nature every thing when it isnpe brings feede and fr.uire, if rot it is but a dead thing , a dead plant that kecpetu the roome idle$ if there be that riptrncffirandmatuiiiy in you, fhew it by Momcstobc^ bringing forth feede and fruitc, ihew ic by doing workcr * fonuthing. For, my brethren, we are called into I the Lords vineyard f jr the fame pui pofe-it is not I

for!

An exhortation to doing.

Of L o v

E.

The ufe of grace mcrea* feth it.

I for you now to ftand idle, the time of your ftan I ding ft ill is paft, it is for you now to worke, for ye arc now come into the day. That exhortation is excellent, i Thej['.$ .6,7,8. Let ntt w Jleefe ( faith i he) as-doe others; we are come out of the night: thofc j that are ftill in the nighr, it better befeemes them j to flcepe, and to fit ftill and doe nothing, but let \ not us (leepe as doe others, for we arc of the day; l let it nor be fo with you as with othcrs,to be much in fpeech onely, but labour to be much in.adti-, ons. As it was laid oiGldeon^Vf andbe doi»g y A»d the Lord'Jha/lOe tv>tbthee, fo I fay to every one, up and be doing, and the Lord (hall be with you 3 that is, though perhaps you doe not finde that vigour, that tervencie and livelineffe of fpirir,ytt be doing notwithftanding, it is your wifeft way, for that doing will increafe the grace within y ou: exercifeincreafeth health, as well as health enables to exercife, fo the ufe of grace will increafe grace and other abilities 5 motion caufcth heate, I as well as all motion commeth from heate, fo, every good a<ftion prcceedeth from grace, and good adions intend grace: and therefore be ftill a<fting, and judge of your felves by that,for what is grace, what is that you call "Chriftianity elfe, but to doe that which another man cannot doc i Therefore iftherebeftich a difference betweenc you and others as you profeffethere is, {hew it by doing that which another man cannot doe, by cxpofing your felves to ttoc danger, to thole loffes for any goodcaufe, which another would jnotdoej by (pending more time in prayer, by i

taking/

L o

V E.

20

raking more paines with your hearts from day to day than others doe, by keeping the fabbath better than others doc, by being more cxa<ft in looking to your waycs, that you may be holy m all manner of convcrfuion, that other men will not doc: I fay {hew your grace, (hew your regeneration, by being new creatures, by doing more than othcrs,this is that which wil make the world beleevc that you are Chriftians in good earncft, and not in fhew onely, that your profeflion is in deed and in truth : and trucly there is no other way, this doing is that which mr.kes a man excellent. You hcare men complaine of the bar-renntfle of their grounds many times, wee may likewifc juftly take up the complaint againft the barrenneflfe of the lives of men.

How goodly a fight is it when a man looks in- ■ ro the husbandry, to fee the vine full of clufters, I tofeethefurrowcsfullofcornc, to fee the trees' laden with fruite • when we looke upon men, it '. A goodly fight is thcgoodlieft fight we can behold in Gods huf~ when mens bandry, to fee men full of aftions and good Jg'JSS 1 workes; I befceeh you confider of it fericufly, workef. and now fct upon the doing of it while there is fandin the houre-glaffc, your life will not laft long, the day doth not continue alwaycs, the night will come when no man can worke.When a candle is put out, you may kindle it againc,j when the Sunne is let, it rifeth againe • but when our life is paft, when thcglafie is runne, it arifeth no more, it is turned no more, It Is afp. medio aii menoncetod.e i ifyemight die twice or thrice, it

were

zo6

Of L o

V E.

A true property ofwifedoire.

Simile.

Pleafure and contentment is in action.

t were another cafe j but now it is your wifedome therefore while it is time, while this fhort day lafts , to doe that you have to doe concerning your falvation with all your might, becaufe the time is (bore.

There is nothing that is a truer property of wifedome than for a man to take holde of opportunities, not to lofe the day,nay not an houre in the day$ for time is moft precious,it is like golde of which every fined is worth fomewhat: it is your wifedome therefore to be oft fowing feede to the fpirit, there is none of thofe good workes, not the leaft of them but will doe you good in the latter end; for alas what are your lives but your a&ions i fo much as you doe, fo much you live, your lives are fliort of themfelves, why doe you make them fhorter by doing nothing? for as wee have faid heretofore, one man may live more in a day than another in twenty, becaufe hee doth more, you live more as you ad more.

Befides, what is it a man ferves for in all his labour under the Sunne i what is it that hee de-fires but pleafure, comfort and contentment * Now, my brethren, this confifts in doing, in working, for all pleafure foliowethupon operation, and further than there is working there is no delight. Therefore it was a wife faying In that Philofopher, that the happineffe and comfort that a man hath in this life confifts not in abundance of wealth, in fwimming in delights, but it confifts in doing the anions of a living man,, which is tiie greateft comfort you can finde here

O V E

207

Togloriflc God.

in this life: Doc the cxcrcifcs and actions of ho-lincflc, and the more yec doc, the more comfort yecfhall havc« for even as light followcth the flame, fo pleafure and contentment followcth a&ion.

And befides (my brethren) what doe you live ™ ccnci ofour for, is it not to glorifie God? You profefle fo much, and how is it donee'Not by your defires or good meanings, but by your actions, thofe are ih;- tilings that men fee and fcclc,and glorifie your heavenly Father: for when your actions lhinc before men, Herein isrny Father glorified, faith Chrift, that ye bring forth much fruite .-the doing of much is that which brings glory to God, the more you doe this, the more glory you biing to him.

Againc, another end of your life is to doc good tomankinde- (lull they be able to fare the better for your purpofes, for your good refolutions < no, they fare the better onely for that you doe for them and to them, it is your actions that benefit men.

Laftlyfor yourfclves, what is it that helpeth you and doth you good i oncly your good d-*eds -and your actions, it is that which furthers your reckoning and account.-Thac place is much to this purpofe, PliL^.. 17, I care not for a g ft, but I de- * fircfru.te, bee a <f it mB further your account t marke the phrafe,the meaning is this,every good worke that a holy man doth from the time of his regeneration, ( for till then no adions are fpintually good) it is put upon his fcore, it ftands upon his

reckoning.

To doc good to men.

object.

Incverycalling wxn hi*e re cnfloti of do-

O F L O V E.

reckoning, there is not a penny nor a halfepenny loft, that is, theleaft good workeisnotdonetol no purpofe, but the Lord will repay him againe | euery pennie and farthing: this (faith hee)will further your account. And when will the Lord pay < Not onely in the day of judgement, then indeede you fhall be paid to the uttermoft, but you (hall be paid even in this life- marke that too, You foal/ have an hundredfold here , faith Chrift They that for fake fat her, or mother, or wife, or children, fhallhave an hundredfold in this life. Therefore brethren if there bee any wifedome in the world, this is the onely wifedome, to be ftill doing, to be much in anions; Why doe you trifle out your time therefore to no purpofe < Why fit ye idle here? why doe you not rife up and beftirrc your felves i why doc you not fill your lives with many anions * You have good purpofes in you, why doe you not ftirre them up 1 It is true indeede we arc becalmed many times becaufe the Spirit doth not blow upon us, but yet notwith-ftanding if we would pray for the Spirit,the Lord would quicken us.

But you will fay, alas what fhall wee doe, it may be our callings give us no opportunity to doe that which other mens callings doe: if we might be Preachers, and havefuch and fuch bufinelfe wherein wee might onely minde the things that belong to falvation, then it wcreeafie.

My brethren, you muft know that you fhall findc continuall occafions of doing good adions every day, whatfoever your callings are. It is an

crrour

O V E.

209

crrour among the Papifts, to thinkc that to give altnes, to crucihethe flcfli and to ufcthat hardly, to fad, and the like, that thefc are the oncly and the moft glorious adtions: they arc exceeding wide j good adtions arc nothing clfcbut to doc the will ofthc Lord,and to bring forth fruite-the fruitc of every tree in the orchard is but as the aftions of every otaflj and then arc the trees good to the husbandman, when they arc full of fruice. Every adion thar you doe is that thrift which God lookes for, now that f raite is good workes, that is pleafing to the gardener, to the husbandman : Therefore to doe the Lord* will is to doe a good worke. Now by this you may fee what a large field you have for good workes, in what calling fbever you are fet, though it be never fo meane a ptacc you have.

Tofuffer impnlbnmcnt and difgraces for good caufes, this is a good worke, for it is a great worke tofuffcr,and in that you doe the will of the Lord. When a man is ficke, and lieth in his chamber upon hisbeddc,fickeof aconfuraption or a fcaver, that he is not able to ftirre; yet to doe this with obedience, to fubmit then to the will of the Lord, is a good worke: for to besre a burden is a worke, to bearcfickneffe and calamity after this manner, is a worke, to thinke the Lord hath put me into this conditio^ he might have given mce ftrengJi to goe abroad as others doe, but he hath laid {icknefVe upon nice, I fay the right bearing thjs burd&n i$ a-good worke.

Againe, tatake paines-wnh out hearts,toma-O o fter

Good aftiens,

what.

Good workes. Infuffcring.

In fickaeflj.

In maftfrlng ourlufts.

Of Love.

ftcr our unruly lufts and afte&ions is a good worke. Doe not you reckon it a worke ro brcake horfes,to mafter cokes t It is the trade of fome men to doc fo: and is it not a good worke for you to get vi&ory over your lufts, to tame your unbridled natures, to curbc your unruly hearts and affeflions in all the variety of occasions that ye paflTe through < It is a worke to behave our (elves as becomes Chriftians decently and comely, and holily, in poverty, in riches, in honour, and difgracesj to behave our felves under thefe things in a right manner, to carry our felves patiently and holily through them as becomes good ! Chriftians, this is a good worke, and this be-I longs to every one, though his calling be never fo mcane.

WhcnP/w/ftoodat thebarre, and Felias re-viledhim, and faid he was a mad fellow y the fuffc-ring of this was a worke in Paul: Marke his manner of carriage in it,//*w net madmoH noble FtjltM: there was a work in that.So I may inftancc in the things wherein you mayfeeme to doe the leaftj the (landing ftill in fome cafes is a worke the A-poftlc makes among the great workes that are to be done by Chriftians, this to be the chiefe. To keep our [elitespure andunfyottedofthe ivorld,to paflc through all occafions,&tobe never the worfe for them,to go through all defilements of this prefent life,& not be tainted:and if this be a worke, how much more is it then to be ftill doing, to be in tGt and operation alwaiesf Therfore doe not fay you want when you flnll aHvayes have cccafion e-Aough of that. But

Of Love.

in

Ourworkes

mud be futabic totUcfcafon.

But you willfay,thefe gcncralls arc good to \ £l«f ft* exhort us to be doing, but yet in particular what would you have us to doe now ?

I will inftancc in fome few things , there are certaine times of worfcing-as husbandmen, fome times they have times ofharveft , and fome times they have feed times, wherein it is rcquy red, that they worke more then at other times: fo the Church of God hath times and feafons, and the common wealth hath fome feafons and times when men fhould be fee aworkc todac more then ordinary, to doe move then at other times 5 and you all know this is fuch a fcafon, wherein there fhould be working of every one in their feverall places, I fay it is time now for men to bee working more tijen ordinarie.

But you will fay, what is it you would have us to doer

My brcihTcn y C0*ttftdfor the frith once delivered u the Saints, markc it, the worke muft be to contend for it, you muft be men of contention, let the world fay what they will of you, it is a dune that lies on you, it is that which the Spirit calls for from you,that ye be men that fhould contend* you muft not doe it coldly, and remifTcly, but carncftly to ftrive for it,let not pretence of indif-crction hinder you, for difcretio when it is right, teachcth a man not to doe lefle but more,and bet-ter then an other man, difcretion we fay doth not take mettall from Horfcs, but guides thofehor-fes and puts them inarighter way, difcretion makes no man lefle aftiue, but it giues his anions a better tin&urc. O2 So

guejf.

Duties fating

theprefcut

times.

1 Ccn*end fcr

the faith.

Difcretio a.

Moderation,

The faith once delivered.

Common faitk

Errowr In opinio* worfc then errourI ia praefciic,

Of Love.

So againe, let us not fay we muft be moderate, for what is that moderation < Indeed the moderation that keepeth from ailions, wherein is cx-ceflc, is good- hut if you meane by moderation to goe a (low and eafie pace in the wayes of God, that is coldnes, idlenefle,carelefnefle,there is no excefle in any good way. Therefore that is your worke now to contend for the Faith, that is, for all the points of faith, for every jott of that is precious: faiththe Apoftle ludc^ it is but met dclt-veredtotheSainPs, as if he{houldfay,it is too precious a treafure oft to bee defpenced, it was but once delivered to the world: if Chrift did meane to come againe, and renewc the Articles of our faith, we might be more remifie and negligent for if we did loofe them he might rcftoie them a-gaine, but they are but once delivere.cf, therefore your care muft be to keepe them the better.

Befides, it is the common faith, therefore every man hath intereft in it^ do not fay therefore, what hauel to doe, it belongs to thefe and thefe men to looke after it: itis thecommon faith, and every man hath part in it, and fhould contend according to his place and power ,and within his fpheere^and remember it is a matter of much moment, for every part of the ftnh or little matter of faith (I fpeake now of the whole do&rine of faith) that you (hould be exceeding exa& in keeping of it, that it receive no detriment, efpeci-allyin matter of opinion.For my brahrcn,you muft know, that it were better there fhould bee great offences committed in the land, great and

no-

L o y «.

21}

notorious crimes, then that there fhould beany Jofle in the matter of hiith , becaufc where thco-pinions of men are fat wrong,that is a principle that carries them ftill on. Great finncs come from great pa (lions , and men are able to fee them, and when the paflfion is gone over?, they are eafily recalled ngainc- buterrours in opinion are matters of great moment, therefore it belongs to every one tolooke to it, to us that are Preachers in our places, toMagiftrates in their places, to every man to contend for the common Fuitbrand know this my brethren, that their arc certaine opportunities which the Lord giucs you , and you mtfft take heed ofneglc&ingthem, it may be to let a thing goe fomc times, it will never be recovered againc. Therefore lookc that you be diligent in ic, ftirr up your feJves to doc it, while there is occasion offered.In other things, men arc apt to be men of a&ion, they would haveimployment, and workethat they may bee fomc body in the world , and it is very well,there is fomething in that, it is a noblenefle ofd.fpofition fo to doe- but alas,what pooreand weakc reward haue you for that? it may be a little vaineglory, it may be fome applaufe from Princes or p-cple,it may be lome empcie aide preferment. Tc doe the will of ihc Lord, the worke he hath given you to doe , it is no matter what it is for, a lervant muft not chufe his worke- I lay whatfoever it is 3 though in never fo meane a thing, the grcateft excellcncie is to do his will that makes ns Kings and Princes to him that makes us partakers of the Roy all bloud, as O 3 Chrift

Rom.iy.vj*

i.Duty^Faft and pray.

O I L O T B.

Chrift faith, Theft are my brothers, and Siller, and Mother, that doe the will of m^ Father. It is this do. ing of his will, this a&ion that puts you into a high condition: I fee not that Panle was ambitious of any thing but of this, that he might be doing, that he might Hue a ufeftill, a profitable life 3 in the 15. Rom. 20. / was ambit rous faith Panic , to Preach the Gofyeli, even where & had never been freached, this is all my ambition to put my felfe upon the hardeft taskes: fo it Ihould be your ambition to doc fome thing for the Church. When you readc the ftorie of Mofes, that He was mightiein word and deede • of David, of the Iudgcs,and the Worthies of the Church, they fhould be fo many incentives to y ou,to ftirre you up to be doing in your place.

But this is not all that we would commend to you at this time, to be men of adiion, and to ob-ierve the opportunities, but there is an other thing,and that is this, that Iikewife the feafon co-mends to you,that is,to faft and pray : as in husbandry, fo in the Church, there are certaine fea-fons of adions, and thofe feafons muft not be o-mitted. Markewhat the courfe of the Scripture was in every calamine, in Ioel when there was a " famine begune, Sanftifie a fift>feth the Lord\ call a folemne Ajfemblie: when their is a plague com-Eming, when there are great entcrprifes in hand, when there is any thing plotting for the advancement of the good of the Church , doe you not think now,that the omiffion of opportunities are finnes, for you to negleft this dude, doc you not

think e

215

thinkc the Lord will require it t It is true indeed, it is .rbufincflc that is not ordinary, it iscxtraor-dinary: but doc not extraordinary times and oc-cafionscallforitc'

Againe, is it not cvill in ftich extraordinary cafes to omit fuch an extraordinary duty * As wee finde in Scripture, when the Lord would call for fafhng,andthcydiditnot: Indeed to turne it to jollity and feafting is another thing, a finne of a greater nature $ but now the very (landing (till and omitting of this duty is difobedience to the Lord, and to be guilty of the judgements that are upon a people, I fay the ftanding ftill and not hastening to the gappe: What (hall we fay then of ehofe that refift this coiufe, and thruft men out of the gapped Confider it therefore ferioufly, this is a fpeciall duty required, the feafon lookes for itthat we fhould humble our felvcs before God.

Again?, there is one thing more that wee will fpeake of, but in a word- that is, that every man ouTcovcuams for his owne particular renew his fpeciall Cove- j nanr with God concerning the amendment of his 1 life in particuhnfor I finde that in all times when ■ the Lord hath ftretched forth his hand againft a I Church and Nation, that this hathbecne requi-! red, that rhey ftould come and enter in:o a Co-; vennnt with God: You (hall finde that '^ipi did \ it, 2 Chron. 16. that Nekcrwah did it, that it was done in Urcmuhs time, when they had wanes in ' hand: Wee have many examples of it in Scrip- j ture, every man did it and becaufc every man could not come to doe it perfonally, the head did :

ill

j.Dutj-^cnew

1 Chron,i6«

Of L o

v E.

The finnfsof Gods children hclpc to bring Judgements.

it for the reft.I fay the Lord lookes for this from every man in private, that he ihould doe this in a particular manner, to confider what have I done amiffe in my life i what have I done to provoke the Lord K What finnes of commiflion,and what of omitfion?H«ve I beenecoldeandlukewarmc? Have I beenc too much conformable to the times * For this is it that brings judgement upon 1 a people: the Saints when they are not zealous, when they fall from the'rfirff /*w,may hclpe forward a judgement as well as groffe finners, yea and more too: let every man therefore ftirre up himfelfe to doe his dutic. In a word, wee fhould ftrive and contend for the advancing ot Chrifts kingdome,for the furtherance of the Gofpell, for thegoodofmankinde, for the flourishing of the Church, wherein our owne good confifteth- and we fhould doe it earneftly, wee Should contend for it,contend with God in prayer,contend with our Superiours by imreaty, with our adverfaries by refiftance, with cqldeand lukewarme men by ftirring them up^by provoking one another to good workes. Thefe are the workes that wecxhort you to, and thus you (hall be affured you have faith that workes kj love. Learne this, to joyne thefe together.

K^indfo much Jhaffferve for this time, and this Text.

-FJUJS.

THE TA$LE.

A.

Pdre.

7>*rt

tAbfolute.

C0vcnant4*/fW Part. I.Pag, $8 Ac<jH4tntanct, How to draw accrcin dtyuintAmtt witn God. Part.$.Pag,iof.

A8 y Attive, Attion. Aftof faith double. Part2.Pag.f4

Habitferveth for *8. p. i, p.140

Pleafure in •#/«». 3, io5.

Sec Faith.

tATt AM. A parallcll betwecne the two WO A MS.

1. J. Adoption. Spirit of ^^//©Hjvrhat. i« 104

^Adulterer ,%AdulteYQtu % Hccthat lores not God is an Adulttrtt.

i. 10 Lore to the creature when It is tJulteru*

3. »o7 tsfffeftions. Afftftionj follow the underftanding.i. $8 Ajfeftiw all hang upon love and hatred.

h *

AjftMoHs, how «ur lore is tried by therw.

* 14

Affhttion.

tAffttflimj) how made cafie. 1. 146 Chriftians happy in *fflt'd\cns* x m jqi

We ncede dfflHtiws. 1, 106

A fit fi> <.n j good to t h e god 1 y. z. 107 Difference betwecne Saints and others

intfilittuw. 2, zo8

Cferift offered to dlt'm 4 refpe&s. r. xo Wlmub be parted with forChrift. 1.23 Chrift*//in4//. I 7*

Tryall of lore by loving *7/Saints. 3.I01 Love God with4// the heart. $.1*7

Why Gedist© be loved above*//. 3.164

\66 Love is that may be given by ail 5,175

^Alexander. Altxdnder an example of truft, i, 16S

Almtghty % God is /4Jwi> biy % 3 58.

jlmhktj what. Ibid.

Faith worketh befr. dUni, 1. 68

How God is to us 4W. 5.158

God hcares not when wee a*ke tmiffe.

i. 104

Tryall of our love by dn^er. 5. 87

-*«£<* what, 5. 88

P Maiv^

THE TABLE.

Many men ate but angry with (Innc, ^ Em/Vitousthatwe love Chrift. 3.17 5

S- J>7 J See hate

Application, kc Offer.

approbation.

There may he approbation of that which

isgocdinanevillman. 3. 191

Argument; fee Spirit.

csf/bamed.

Love is not dfhdmd. 37*

asfffaults. Wc meet with new exults daily. 1.13 f True peace hath tfdults. t 2. 110

sAffenPt jffent of three forts. 1.47

*s4fftiranee.

Wee fliould labour to grow in djjurance.

1. 129, i. jx

Twowaycstoincrcaie ajfurtvee* 1. 76

j4j]ur*ncc of Gods love begcttcth love*

Meanc«toget^»v<«tft\ 3. 144

R

* Baptife. Sdpt'tjtjtg, what meant by it in Metrkf 16 .

%*%ufmevi\ax m 2, p 7

Belecve. It is not in mans power to beletve. 2. 48 Ifyrebelceye, God is ready to helpe, and vvhy.^ 2 . ,73

Sec Spirit,

Benefit. B(mft in talcing Chrift. 1. 53

Btnefirs by Chrift may be looked to. 1.54 91,97. a. 14 fi£«f/#7i by Chrift draw the will. 1. i 0 6 Benefits by Chrift muft notonely be loo-

ked to.

1.119

Benefit to croife our fclvc* in it a figncof lore. £ 64

Befl. Bathing in man is love. y 47

'Blejjtng.

Bkfiti'ofGod, a. 180

#/<W.

BWof Chrift not filed in vaine, 1% Hi fiW of Chrift to be guilty of it. V 10$

Bojtft. Salvation is of gift that none might boajt.

1.8.45

Boldneffe.

We fliould apply the promifes with bold-

neffe. 1 *6

Cods free promifc fliculd give us bolfaes.

U 88 loldneffi in prayer fromthefpiritof adoption, a. io* Eoldutffe the parent oflo ve. 3 ♦ 1 o 5

Windage, The fpirit of l&nddgt requifitc. ». 49

TSowtj. Love is bountiful! t 2, 117. 3 60

Tryalls of the &>#»?? of love. 3 • 64

£*/*.

Being over £;^inwciIdly things 3 a/tgn

oftoo much love to them 3 i*4

'Build,'Built.

When amanisfaid to be well built. 1. 34

How Minifters fliould £«/£/, a. 74

e -

Calling, fee 'Diligent.

Care.

Unrequired and forbidden, what, 2115

Carnall. Ioy of an hypocrite cdtfidU. 2. 134

for tainty, Cevtdinty of obtaining Chrift if we fecke him. 1. 3 3,ioj

ScePromiflr.

Change.

THE TjBLE.

el/Muse, thcneceflfityorit. x 58

Chcarfull. Cht*r r *U fcrrice an argument of/ouc

2.66

CbfdrfultieJJc, why God requires it. Ibid.

Chrifi. C^r/^,th?reic<ftingofh:m. r, 2S

CAr*#,wbatwe have with him, I, 31 C&r/#, 3 confiJcrationsto mere men t:>

take him. l% 3 \

Cbrif hiswillingncfTc to receive finners.

i, i io Chrifl hi* riches and excellency. 2, s;o O fcp y , the end ofhiscomming inco the

world. 2, 5/7

Chrifl, good workesevidence our right in

I i-n. 2, 70

C//r//!, hee that lores not is not in biro,

U 5

ffcr*/?, two things to make us love him.

CJedre.

• te-nifnetfe of Chrift manifefted more €lttrt(y in the Gofpcll than formerly. I, 4 Co/dneffe. Colaneflein Chrifh'an profefllcn a caufc of the plague. 3, 03 Command. Lore, an affection that eomxrandt the red.

3. *,*7

Hee that neglects Gods (ommdnds loues

him not. 5, J M

0 Gods c$n,mA>uli a figne ourloue

is diligent, 3, j 75

Comfort.

We fhouldfct faith on workc to (§mf$rt

us. 2, 142

Confide rations to helpe faith in ctmfor-

fijg. 2, M 0

To Cmptnj with the Saints a figne of iouctoChrifr. 3, j 01

Complacency. Loue of fompUtauy. 3, £

LoucofcowfUcency onelyto Saints, ?,

102

Compell, To eompell rr.cn to come in, \rhat, 1,1*4

», 56

Communion.

Prayer bringcth to communion with God,

h *° Competition. Tryallofottc mc^Ccofiompituim. 3,123 Camming.

ThecndofChriftsco/r.w »£. 2, {9

Dcllrcof Chtifts fccond r«mmMg a trral/

of'Icuc. 3 71

Commni' of Chrift how to know wee dc-

ilrc it. 3, 71

Preparation forChriftsftww^. 3,171

Complaint. I

CompUint double. i, 74

fimpleate. Comphatt will in takingChrifr, 1,22

ConcHpifcencc. Loue of tcnrnpifttnce. 3,9

Condition, Conditional/. CandironaUcovcnant. f, 3P

Common required by God cafie. 3, 44

Conftjfing of C hri ft. 1, 1 y $

fonftant. C<j»/?4^ cleaving to Chrilh a, 118

Cunjitnt good carriage a figne of love,

CeM,7>wrloveto God mud be love above

all other things* 3, 165

Content.

The nature of holy men apt totakce**-

tint in outward things 1, if]

Lore cntmt with norhtng butlovc,3, 6*

Conftraine. How lore conjlramtb. j, 29

THE TABLE.

Co/? ,

God cbferves what tuft wee are at in his

fen ice 3, 63

Covenant.

Ctvetuwi two. ij 38

Cwctaut not broken by infirmities.s,i| 1

*,i€*. 3> 1 47 C* Vfljd/i/ ought to be renewed. 3, 11 5

Cw/« may raecte a man in Gods worke. (

Crttell. »>.ioi

Hatred more crucU than anger. 3, 08

Curfi upon him that loves not Chrift.

To be ew»yWwhat« 3»i?<$

Cvrfcol Cod infourethings. 3> *77

D.

Damnation, DAmnation to be preached to men out of . Chrift. 3,33

^Danger.

Vdntfr in not taking Chrift. 1, 3$

Ddrnger, how faith guides in it. a, 16*1

p4«£*r in not loving the Lord. 3,17 6"

We muft part with that which is Jtdre for Chrift. I; HJ,H7

'Deceive. Men apt to ^rwy; themfclves. a,.4

See Taking,

Deferre. We mail not ^rrr to take Chrift. i 5 31

Degree. Faith admits Jggrtes in fourc refpe&s.

1, 117 We mud; grow in the degrees of faith. 1

127

Our love to God not alwayes in the

Ume debtee* 5*170

Delight.

Delist* in worldly things a fignc cf love

to them.. 3»I**

^Deliverance, c Delivered.

Deltvertnce, Gods children put to waite

fork. 1, izj

Deliverance, inftances of Gods deferring

it* a, 171

Faith once delhen.l 33 210

'Deliberate. Deliberate will in taking Ckrift. i, zi

'Deme, DeniaM. By denying oar kives wee eaioy our felves. i, 116

Faith will take no dem*U* %> 1 ao

Z) efendaxes. Love of defend****, \, $

Defre.

P^afrerChrift. " 1, 30.

Z>/Jffj the ftrength of it how tryed. Ibid.

De^rf,tryalleflove by it. j, 17

Dcfire, when it is right, God takes the

will for the deed. 3, zoa

Deatb 3 DeMd,Die.

ZktffcofChrifttheendof it. 1,3*

As <?reat a workc to mcue the heart to

Chrift 3 as to raife the dud. 2 J {

Faith inerTcftuall is dead. i 3 58

Faith without workes dead. t> 64,60

Backwardnefleinthe Saints to die. 317*

Difficulties. paitbadmits degrees in regard of difficulties. 1, 1x3 V'tfftcuhitt) wee muft labour tobeleeue

notwithftanding them, 1, 11? j

Difficulties, h?w faith guides in them, j

£, if«. Vffiw 'ties God can helps in them, i, 174

Diligence. Diligence a tryall of Jove. 3, *6

Dj/^rKff in cur calling an argument of love.. 3,77

Jtitigetuc of love $ji7*

Diligence o f 1 ot c- w bereft) it is. I bid-

T>trec7. DtrctJ and reflect ad of faitryhe difference

THE TjfBLR.

>.<j

re* icthem.

Dt/courage. Thofet',:.;: iave v/cakc faith flieuld not OHrA^ti KI30

■ ell labours O diftOUTAgt. x,»3j SccGod.

A mens carnall fclfcis his dtftdfe. i,x t6 Discretion. +o*. J, loo.

Ditirf.

What faith the divrtf, hath. 1. c^ 3 ©"3 'Doe } D one.

->cc aW bv thofc that hare Chriftsr^hteoufucfle. Ij 15

Rcidmcflcruj:* fcrChrift, 1, 24

That the Lord hath dmimyim a motive j tolouehim. 3, 47 j

Love, ready to^o* for them it loves 3, 77 j Erill men are not faid to dot tkc good theydoe, 3, 196

Exhortation to ^i»r. Jj l°3

Dominion, fee Lufl. Double. D#*£k~m:nded nun who* Doubting. Doubting overcome bv fatrn.

M

I, 120

Dtubtm^ may

be rnin*lcd with true faith

Dfl^/MM,Pa^Lfwtcu:n; touching it,t,14 Dudtin^ 1 ow Dtycd Ibid.

T)f£win£ whar itimplieth

Haw the ho»r ^boft drdwtth.

D ue-time. God del:- erah h:^:n cut-time.

frfe. Affliciirms u6e to tlie Saints, \ma i*c*cy.

T.jft&ua

K^wvtfjoffaithv.

, 56 , 57

i f 8

1,111

1. >•

Things cfftUuAl in 4 rcipceb. V it

Faith f^r Attain 4 thUgS, i, 20

itftttudi faith liovv vvrocghv Why God vviliaccept no faith bat ihat. which iseffeetMmi 1,5!

To try our ftatc by the fjf/fdr; of fostk

i, 64 I^rc/jwATaiih ^ {i?nesofit« x, yt

Though (Thrift he off-red roal!, he? \i onclv intended to tlie£/«f. I, H

eiieu. Spirit of-fiMr rthat. 1, 16

Eloeptent* Lovemaketh(/^» t '/»r. 3> 77 \

Emptie.

Faith fOTfr/f/amanofhimfclfc. i,7q

ThingsetfeAuall oppofed toemptj% > 17

Ejfence y fee Fttth.

Sternal/.

£/er>M/fcpaiation from God. 3, 181 j

Even. An or* carriage a fione of love t 2,130 '

Evill.

Cfcrift dciivereth fremthelcaftrW. i 3 4tf

Evil , freedomc from it to the Saints ,

whence it is. Ibid.

Eytl rvefcarenot fohadas wee thinkc.

z,.K 7 Good in the r>i7 vv«e luffcr. 2,180

Sec humiliation.

Example. Exswfle of others QiohU iaccurage us.',

I, in* Exclude.

Nofinnc can exclude from the offer of Chrifc, 1, 13 3, 146 j

SxceU t Excellency. All cxiellc*(y in God. 3,34

The txcelUney of God fct forth 3, 36 If lore be right, ir is to them that naii\ in grace, 3 5 «02

God muft bee loved for his exctlltn-\

7 HE 7J3LR

CICS.

3,109

Executed.

Though the eurfc be not executed, it may

.be on a man: 1>^~*

Exercife.

Prayer txtreijetb our love. j» 5°

Extent* Faith admits degrees in regard of txtent ♦

Extremity.

Why God doth not deliver till extremity. |

a, 170

F.

Faith. faith whit. 1, 16,48

Fait\ why God will baue men faved by itoncly, 1, 4a

Faith in general 1 what, i* \7

F**V&iuftifyingvuhar. i 3 4§

F«/i& iufti'fying how it difFercth from . gcncrall faith. Ibid.

Faith iuftifyingja definition of it. I, 49 Faith, how it taketh Chrift. Ibid,

Faith the cfTence of it « 1, ? 1

F4/V/b,thc obiecl ofir. Ibid.

Faith, the fubied of it. i, ? ?

F«Vfc, a twofold confidcrationofit i,fo F4//&, the a&s of it three. i, 6a

F<n'/6, a double quality in it: 1,69

Fa)tb 3 to be laboured for above all, 1,8 t Faith y the lea ft degree what : i 5 111 Fa*tb,xn exhortation to grow in it. 1,1 $4 F*itb,6 motiues to grow in it, I, I $ 5 Faith of many falfe. 2, 4

F4'f/;,the proper worke of it what, a, ai F<«f&i wefhould try it. ~, 60,84

F'i/fc, many fay they haue it, and haue not, i,6i

F*i<£, todoca thing by it what, a, 82 Fanh, how God workes it, a, 86,9© Faith, hew to know if it bee wrought.

i, 91 faith, a falfe definition of it. a 3 100

Faith makes a man neglect other things.

1,144 Faith trntputs a man into Chrift what, j

F**.'/', to be rooted in it. 3, 171 I

Faith, to contend for it, 3, zop

Faithful. The Lord is faitbfuli 5, 148 j

Failing-. Failings o f holy m en. 5 ,1 9 j j

Fwcie* Frfjjrj, the ground of unfbund peace, a,

110 Father, fee 0j^r. Favour. Fay our of God how to grow in ir. 1«1 ? 6 Favour of Godonely deflred by a man fenfibleoffinne: $ 3 140

Feare. Feare-, the ground why many men take Chrift: a, jo

Faith that comes from feare holdes not out: a, up

Feares, how faith guides in them: a,i 64 Fmiy, atryallofourlove. 3,9a

Fee lino; Feeling may be wanting where faith is:

a, 6"x

Fit.

When we arc not ft for mercies God de-niethus: a, 196

Vnwillingnefte to die in the Saints is that they may be more #r. 3,7 $

Wc fhould notfeedifcouraged from com-ming to God becaufc weearenot^* :

i> Mi

Fire. \ Love compared to fire in foure things:

h% FJefi.

F'ffi in the Saints makes them loath to

die: ^73

F/^tran(portsholymentofinne: ^t^y

Follow

THE TJ<BLE.

Follow, What (Thrift lookcs for of thofc that f ol

Forgive

god.

(?wfbowuhthcvull : i, 57, »3*

God, wee :nuit not be difcoiuagcd from conmingto him *, 67

Airunmirboepcrfwadcdof feirines \ <*•?> by what way wcc come agamc to

without faith: 2, 16 ' him ' h *

None Co ready to fomvt as God; *, 39 G.^ ; whv wclovelvm. ?, io«

v^ Mm Gorf mult be loved above all.cue wee love

ror me. , ^ _ . J ,

herme mad be obferved in taking Chrift

Fornication. F).nJi4titn*.cAjCcof thepcftilencc: 3,92

Foundation. VtunUt'fn of Prophets and Apoftles :

Fortitude.

Vrtitulc falfe, the caufc of it: I, 8

F W .

The will mull be/rr* in taking Chrift:

Oncpropcrtvofloretobe/r^: :, of

Friend, Fricndfltp,

Love of /V# *(|% ;: , ? p

Tied 1 ^ 00 fta nt frien /: 3,37

Tiie*4P»f with great men what : 3,140

*> 5

Cjarment. Wedding ^4r me nt what:

RighteoufncfTcbyg'// for three renfons :

Gj/> accepted for the r^ver. i> 82

Gr/ j ^(ame.

Glory 3 Glor ifU*

Growing in fa'th brings giorj to Gj^:

Glorj of Go/why Mfl/rj dc fired to fee it.

, mr . . 3. 55

OUnfjtng of G.tf is the end why wee live.

h 2o 7

hminotasG^:

GodUnejfe. 1 GtiUnejfe what: 1, 83

(7<W. Without humiliation Chrift is not accounted the chicfegooy; x } \6 Afflictions good for us: 2, 192 A man may doc gooi y a nd not be good :

To docgoojxo men is one end why wee

live: ?,i07

In every calling wc have occafion to doc

£#oJ:' 3, 208

GoffelL

Sinnes againft the Gofprll aggravated :

1,27 Love of G OD wrought by the Gtfotlli

Curfcofthe Gofptll : 3, ao

Grace, Cjraciotu. Righteoufneflc ef Chrifti* ofgrdce'.i, 8,

(45 G/w, GOD trycth it: 2,45 j

Gr^f,when it is wcakc what to doe a 3 7 3 G 0 D is pr.t r ht44\ 3, 40 j

Gracr fo-iqht by Chriftians as well as/

mercy. 3, c>S

Gr4cr,to be feperate from it a curfc.3,177 great.

True iov is £reat: *:> 13*

€%*tmejjc o{ G OD. i, 44.

Grieve,

If wtfTMVt G 01) we lore him not:j,i 13

Grounded. Fakh not well gr-j/vr/f (/prove* fal^-*

Ifc: a] '7 \

Faith

THE 7 ABLE.

EaithiU^rs-Wffof holds not out: iiiio Our love muft be rooted m&gr$unde4 i

H.

Habits. Habit t. 1,41

Cod rewards not according to our habits.

See act,

Happy. •Riches make not haply. 2, 1S1

Hardly.

God dcales not htrdly with us,why. j 3 i 7 J

Harlot fee Love.

Hate, Hating.

Hdt'wgoCfiR&ca. (ignc of lot c, a, I i$

Naturally we bate God. 3, ix

H4/rr</offianc a property of love. $> 97

Three differences betwecne hatred and

anger. 3, 9 8

To rcturne again*to finne a fignc wee

hasek not. ?, 99

Hrfffrg that which God hates is a figne of

love. 3, no

Eourc Ggnesof hdtitgGOf). Ja-JS 1

Heare. 60D hurts femefooncr/omeIater.i 3 $t> Why Gcd hearetb notfomctimes. x,l 94

Hearers, Hearing. Hearer s of two forts. i 5 aS

What bearing of the word God requireth.

3>«i

Heart.

Doubting a figne of a good heart, i, J 6

Chri ft dwells in the heart, how. i, 9$

How to know whether Chrift dwell in

the fcflirf.

gives us them agnine. 3,1 j{

Heaven. Heayen t how dedted by wicked men 3*74

Helpe. Godcanfo//>rindcfpcrate cafes. 2 a >tif

Hypocrites, Hyfocrifi**

Hjtocti/jwhat. j, 19

The Saints hated under the name of *y-

/•enV//. 3, 103

Chrift pcrfecutcd under the perfon of an

hyferite. *>m

Helyghoft.

How the Wjf Gbofi workerh faith, a, 49

Lore, a peculiar gift of the holy Gfojl*

Holinejfe. Holiues wrought by God. i>4o

Ho/#Vj cafier loved in the Saints, than in

God-

», i*7

Holints required in con ming to God.

Hope*

Hope ill grounded faileth. a, 19

Hye diftiaguiflicth the faith ofChriftians

To take Chrift with the whole heart 2,97 vainc

from others. *>i*7

Hope mingled with fcare, 2, 11%

Hope> the property of it. . a, 1 19

Hold out. To holdout whatin'mplyctb, a, 118

Howling. The prayers of wicked men arc howltugs.

2,107

Humbled,Humiliation, Humility. H»mdiati*u,h<w itis required before we

come to Chrift. 1, 14

None can take Chrift till they be bum-

hied. 1, 14

2,96 J Want of humiliation caufeth faith to bee

Vncircumcifion of heart.

h

106

A heart after Gods heart is a fignc of love. When wee give our hearts to God, hee

Without found humiliation finne is not accounted the grcatcftcvill. 1, 16 Sound humiliation fits men for Chrift. 2,

(30

Without

THE TABLE.

Without fouud tumilidiieuwcn holdc not

out % i i l

Rttm-.Uiy a concomitant of faith. »,i ;6

H*mwy repaired in comming to Cod.

2 > 199

I.

IdoUtric. J^kf^acaufeofthcpeuVcncc. J, $1 lehovah.

Iehovth. $t 36

Ignorance. /^riwe^wbitbrcedcthit, $, 10$

Implement. How faith guides a man in his iwploy-

ImperfecJion, Itnptrfe^ion in every creature. J, J J

Impediment\ Two im?idime>tti of love to Chrift. 3, *04 When thcfwpr /ww cannot be removed, (5odaccepteth;thewiI! fcrchedecdj,*©!

Implacable. Hatred it tm$M**tt< ?> IQ i

Infinite, Gods mercy is **{i*'te, », 1 f o

Infrmitie. Love to God makes him bearc with many m// rmuits. J, If 1 *SVe Covenant.

Ingagt. We arc n.gtgedxo Jove the Lord, j,4 f

Intcreft. Faith gives us tutcujt in all Gods ricl cs.

1,141 Intention. A man may pray ami tic though his /».'«i r*» be nght. *»'£J

/^.

7«j,increafc of faith incrcafcth it. 1, t $ f /•> may be in hypocrites. a, 9 ?

hj, acomcomitantoffa'.th. ^'3°

fry, try

ills of i

M»

ludge, Ittdgcntcnts. What God louks for when he fends 7«<Jgf-»#.»!/. 5,94

To loo!<con God as a Aurora figneof hatred. 3 t;» The fir nes of Gods children hclpc forward lu ! t>emmti. $ i\6 Itiflifj, Ittftification. Faith how it mjlifittb i,{9 VbAtife not iu'itfyed why. 1, 7* It<pipc<r:$, , difference bctwcenc Pap'fti anJuMnthedo&nneofiu a, 67 Iufhfiiar/»/tt\ouh\c t a,68 oood\vorkej/*/?/'/j not. a, 71 Waiting in iuftifiemtou. a,in Workcs and faith exclude each other in iujttftcttiov. $, 1 «

K

Kindnetfe. God abundant in Icind/trjfe. ?> 4 1

K.indnejjc, wherein it confiftsi Ibid.

JCOSap

The great finneof A^ngChrill. a, 1©$

Know, Knowledge, Particular k^titwUd^e. a, \&

\»o*kd£f ofGoda mcanes tD love hirn.

1, 108 Afflictions teach a man to kntw himfeifc.

** *4«

Knowledge o£God and our felves mud goc

together 3, 1 «♦*

KHiwUdefin wicked meat J,ip*

L.

£•<», how itdiivesmcntoChrift. J, 10J /.«*•, an efficacy put into it to work faith.

Uw hreaketh the heart. % 3 1 a

I.** of the GofpcJ who breake it 5,19

Q^ Lib a tie.

THE TABLE.

Liberty. Li forty in giving our hearts to Gcd t $ 3 i $6

Life. How to ufe faith in guiding our life. 2,

154 lift the end of it. 3, 207

Limit.

Lbvedoth notlimtt it ielfe in duty. 3,9?

limttw^ in Gods fervke fheweswant of

love. 3,96

Longing.

Longing after Chriftwhenccitis. 2,90

Long-fitffering. L<n*-fufferingiRGod* 3> 4°

Lefe. We lofe not by Our 1 ove to God. 3, 1 • 3 God /o^rr A when wee employ not our ta*

$*

161

$•

lents.

Zar*/. Chrift mud be taken as a iW*

Zfliv. Z.ovf to Chrift when wee have taken him.

Men in extremity would have ChrifY, but not out of/or*. 2, u-

lore of harlots. 2,14

Leve of virgins. Ibid.

L*v*mu{lmakeuscometoChrift. i, 44 Vneffe&uallfaith workesno love. 2, $ 9 Lot* cannot be counterfeited by hypocrites 2,7 2,1)1 love, a concomitant of faith, 2, 124 Lo"»r 3 tryalIsofit. 2, »*? I/>i>£.to baints, 2 3 1*6 L<?Yf toGedweakenethfinne, 2 3 214 love, what. 3, 6 Definition of Uve in generall. Love, two effects of it. Lore fivekindescfit, lo vi to God threefold. Loye of three forts. Loyt to Gcd wrought by two things. 3,12. /■•v* to Chrift what. 3,14 Motives to /*v*Chrin\ 3,34

Ibid

h

5

^, 10 Ibid

Why we /o vr the Lord no more. 3,3$ lovr why it is planted in us. 3,4f

Love of God to us a motive to love him.

?o4 8 -Low to God, meanestobegetit. 3, 49 I^v^the properties of it. 3 } 6°tiS7

Lovr, the try alls of it. 3, 1*3

£0 ye, an exhortationfeok« 3, i$°

/.ovr^ motives to it. . Sj 1 * 2,

Thraldorr,eto/«^j fhewes a defire not to part with them. ! * 9?

Faith conflicts with /«/?. 2, 7*

Satiffyingof/«/* cannot ftand with faith'

I* h y the beft way to mortifie them, 2,

LuQt , the mortifying of them a good worke. 3> l0 7

See Liberty.

M.

Manna. Mdtwt hidden* *a *'5

Metnet, of the ufe of them, * 3 17*'

Me*»es tr>3tweiifemnftbeGods.2, N i78 -Meana particularriot to bee pitched on, much. Ibid;;

Mttnejy caution in ufingthem, 2. 186^ Afr*»i«,howtoknowwetruft God inu-1 fmgthcm. Ibid.-

Meaning. We muft not content our f elves only with \ good me»ni't£i. 3, l 9 l .

CMeUncthon. 2, 1^3 Meafure. PuniftimentthcOTiM/jwof finne. 3,12

C&tercy. Mercy of Gcd infinite, aad therefore fhould ihcourageus. , J 1I 4

Merty fought of manyand not grace 2,13

Mercy,

THE TABLE.

Mercy, God delights in it Mf°

Mercy of God. ?>19

\Urcy rcmembved in the Lord* Stfppe*

great, h 58

Might. Wee ir.uft love God with all our m\^ht.

3,160

Olfijinformatian. Mtfi*[ormavoti, the ground why many KkeChrift. *» 6

Fauh that comes from m if$form* 1ion LifU

ROt. *; f, 9

O.

Oathes.

Whcronlcflerorfr-rj exceed greater.?,114

Obedience. z ,9<\

Ob)eth

fuftifyiflg faith diftercth from gener.il!

faith in the obtecl. 1, 48

Cz/'iffi oHairh. j, j 1

r aith andopinion differ in the obuci. 1,

110

Offer.

Moderation. 3,*IO Errrurs tcuchin- the gcncrall •fftr of

CjM#rfl/fc Chrift. J, 11

Vneffetoaufa.thdotlw^t™,^ finne. QoJ ^8 ^i^ * u| , *£

If, 6 proper r^cr.

CMotions. -, _.,. /r n. 11 t

r , - -. l r 11 . „, «r Things areerTc&uall when they doc their

Ike affection* are the fcvcrall bn//<wj of | ^_ ^_

the will. 5,

2, :i

• We«n»ftfe«our.,/^icfo,ew« apply Chnft» u ft be taken _«■<>

Opinion.

»> 19

the j romifes,

1,59

The confidcrationof ouxmiftry drawcth the will. i>'04

Aiifnj at the laft befallsevill men, i 3 xo8

x » 47 I. '8

N.

xfjtme.

Good **»»*• like a glailc.

2{*tHrt>?{jit-Mr all, Riohtcou(nciTcof thcGofpell notinrr.cn hy „4ture. I, 4

K*>*r*k love why iris planted in us. $, 11 h'*tur*!meje of' our love to ood $, 150 Good work.s come fro n a new nature

5,100,

Men ought not to writer* the Sacranunt. lfwccdefTre God were no^wec hate him

Opinion variable.

0pj»*o» 5 wherein it differeth from faith.

1, »20

Erroursin op'Wi the worll errours 3,110

Opportunities. Qppcrtunniej ne^Icfted fhew want of love

? ,6 2

, 0[p<*tuvittt.< not to be flipped. 3j1H

Outward.

Owrnurdternes whence it is that wee c-

vervaluetheii?. 2, 1 '• 1

In 9Mt*>*. a things God dcaleth promif-

cuoufl.y. 1.104

Nottomdgc by Gods $utxv*rd dcaiwjg.

2, 205 Godscurfcin tutwdrd eftatc. h iio

Tacifie.

ToMrrMhcheait an aet of faith, i, ^v Q_2 P«r-s

THE

«u « Pardon*

yV-afliouldlabour for afluranceof>r-

P^« propounded »e a erally. jjV$

'P afcover.

1 hc Lords ; Su PPcr beyond the Bfffkw iiitwoicfpeas. ^ ,j

.. Raines.

Mcafurc of grace not gotten without

Peace.

P'^afigne of faith. a , Io3

I ^wicfced men may live and die in it,

£<« twofold. **£

ftattunfoimd a great Judgement. *,\ 14 Pcrfon. S?*** fe heci€ ofcrrourconcernino

-4™cJovelookesto the Vttf*. i sU

^nytakc-Chrift, but love not his Per-

y °" 2,11

Love muu be pitched on Chrifts Verfon,

J> 171

Perfect. Faith made ferfiH by workes what; * 3 o"o

Per/wajioff. Per foe fa of forgivcne/Te on what ground * to build it. 1)99

^>/tt>^o«,degreeM*nit. i 5 n8

Pafw/jicn^ to grow ih it. r, f 2 7

Pfr/Vtvtfwifahewhat. a, 17

Pitjwfim fecret of the S pirft: i, 84

Verjwtfon may be in men that beleeve not

?tif»*fiwxnAy be wcakein a true bdee-

ver « 3^7

PerfeCHte.

They that ftrfattft Chriuiarre pivficute

Chiift. 3,xn

'•'' Pin;.

Aloveof/*/?. j, 8

! « ' '■ i..- 1 ■«■■■ ... ■ ■ ■■ . ■ ■■

3,94.

P^£»*, eaufes ofit # PU^tte, how to remove it. Pledftires. WedfurUy how faith glides in them, a,

V!eafures of finneforfJcen of good men.

why.

10f

pleafures, to love them more than God,

is to hate hin« Vj j^

VUtJHYts, not to love them more than

God, what. J, 167

Plenty.

Pleutj^ man may be curled in it, 3181

Pcwe. We cannot love drift till we be fpiritu-ally;.,,,. s> 5 *

Vofiertty. How faith guides a manscare forpo/Ierity.

P<JW*r. •Pow^r to receive Cbrift is of God. 1,n ; power oi ve n by God w hen wee refolvc to

'takeChrift. \,i6

Pon<r againft fmne where ChrilV dwel*

Jeth: i,ioi

"Pcrtvw of the world to come what meant

by tailing them: z, 134.

Love/j«wr/«#asfire: $3 $7

Vraye. rV^/W^God,thcground"of it: J,So P**yJ e Wi til men: 2,1 j ^

Vrafttft of Cliwftwhen hee wason earth;

lj in

Pr*j<v,h6w to prevaile in it: I, * $ ?

Spirit of prayer a (ignc of faith; 2,103 Prayer, what maketu carneftand bcldt in it: 2^04

Pray/rvHiat: 2,'of

Vvsyer double: Ibid:

Pny*r a meanci to love God; 3,.; 9

Pr*y<Y workes love 4 wayes; Ibid.

What

THE TABLE.

What kindc of fryer comes fiom love: Vrm'ifit, how to try our faith in them,

3> 8 ' ' i,u*

P/*;rr need full m times of iudgement. Vrofptritie.

1% xix Pro'ptrity of wicked men 2, zoo

Vreaching. Frofperuj hurts wicked men. 2,1© 5

Prf*£/*£ofChriftandhis Apoftlcs, the . Pn>/^r/rv in/innc a mifcrablc condition,

'fiimmeofit; I >^4 2, *©6

?refence. VrtiiJc/ice.

Vrefenee of Chrift defircd ac.ording to ?rovL'$nce of God crofTcd by our prayers,

the mcafure of faith: 3, M 2j xoo

frejtntc ofGod/eparatioa from it a curfe: Vurpofef.

J) 1 7 > Fu,pofet ofgood why they cone to no-

PrepiirAtton. Good^ refArttton makes faith."effectual!:

Pri {£

ZWr,aciufcofthcpcfnlcnce: %> 9 l

Vnv ileuses. triylUlgi fpirituall why they affect as

not: 1, 108

Thatweoiay^/vblcinngs GO D defers j c Wieflcirff thegivm^thcrn: z, 199 ! Scf Exc!u ^-

thing in many, 2, 74

P*Y3/rj good whence they arifc, Si* 01

Vtfrifie To furify the heart ah actof faith, t 3 t*J True faith puriftetb the heart, 1,93

Qualification* Vpon what qualification Chriftsrightef oufnefll* is given,

Love fets ^ ^rc# on all we doe: 5,151 Priv*tf dut.es performs J without love:

How faith guides in, cafe off •••/*</: 2, * 63 YroKiiCr,

Vtvn

3uic\?.' Love ofa <?«'H nature, 2,12 ?

Love <pr>/^>hkc fire, 3, 8j

R

Rca r oH

1 T**ft ; Faith a new addition to the light of *«

|«p»/>#,tne certainty of them: 1, \*-u n 1 <t

*»5 s, 1 ;s in laving holdeof i « , n . '

them r 9 4 Received, Retemnr.

in fickneffc feldomeV | ^i^^f^^ofChrift mu\t be r#trrrr J

f orr ^ If I aiwc.Iasorfcred. r 5 ■ «

friM . heminpartial- , In "•"****** U >"* 3 ^.ingwrtiftcon-

Jar. ' 1,5.4 tu ***«

(?i made 'v. i, 4 r ! Wccimiftimt oo«]y before in, but re-

Vtfta[u t \\ /rtwChnit. • < tiM*

By 1 lie Spirit: None have benthr by £h:ift oucsthoic

iW'n cleare ' a* 88 J ihai receive hi n . . Ibid.

P^yw fa,not fcen without the Spirit 2,89 . Reconcile.

?i**.t i t) ) how toknewtfceyare cleared. Toretomilt us to God aw act of faith.

2,91 i/i

^ Reap

l-H-ETA&LE.

Rectprocall.

QtipnaB match bttweene Chrift and

i as. 1,91

R<f!eff act of faith admits degrees. 1,1 16 A bcaft cannot rtfitU on his actions, i>qi

Re:o

1*7*

; Rfiyjce we fliculd in O 0 P. Rjiyce inourie'ves wee are prone to it,

», 17 Religion. Reliejin hated under ether notions.3, i©4 jtyV^jwiwhat. h l 99

Remedie. The curie of the Gofpcll without remedy,

h »3

Repentance. Repentance required when wee hare taken Chrift, 1,13

Repentance ioynei with faith* 2, 94

Repentance not to be deferred. 2,1 c6

Repentance removes a plague. 3 3 94

Revealed.

WhyChrifts righteoufnelTc is faid to be

reycaUd. I 3 4

Wee fhould labour to have more truthes

reyealed. V li 9

Rejpett.

GODS r//^7toChriftiansinafrli£Vion.

Reward according to our workes.2,71,1 82

ft1*4 rs', we ma) ufe motives froai it 3 ,S ©

Reward, love bargaincs-not for it* 3,9^

Riches, fee Happie.

Rigbteoufnejfe.

ftghtnufrejfe, why revealed in the Ccf-

peil. 1, 2,

ftgAfrcw/w/finthe Goipell commended.

1, 3 Ri^/ro«/wf/7>,6.quertionsaboutfit. J, 5 itVfbteQufncjfe of Chrift how wee come by it. 1, 7

/\^/vfo^/«^,towhorn!tisgivcn. 1, 9

Ri^httoHjneffe, what required 01 us whea

we have it. , z .

C hnft our ri^bteoufitefg. 2> ,' < j 0

If we love not (?0D we >0 £h;ra. 3,4*

Rooted. How to be roo/t'din lore. S> 17* [

Sacrament. Sacraments preach faith. - I, $7

Sacrament , rules of examination touching

it. 2 3 202

Sacrament not to beomitted,wby. 3,58

Sacrament unworthily reecived,acaufe of

the plague. 3,?i

Saints, love to them a fignc we love God*

?, 100,120

Saints, fouretryalls of our lore to them.

3,101

Sanclificarion.

SanBification , God puts his children to

waitcinit. 2,122

S*nftifiiafr9a>yve muft fet faith on workc

to incrcafe it. a, 212

How faithfanftrfyetb the heart. *> 1x3

Saved. If Chrift fbcald not receive finners, none fhouM he fayed J> 4, 3

Scriptures. Stt'tpture% belceved irvgenerail. 1,34.

Science. Seance. Sciemts of two forts

■Scale. S(tlc double. *jM$

Security. 5rc«ri?v a eaufe of the pe&ilence. 3, 91 Securirj double. Ibid

■> 47 3vO©

THE TjftLE.

Seed. Kow falvation is fare to all the/fo/.!,44

S effort. Sc*/*m } our woi kes mull fute with it. 3,

109 Sr*/#»,what duties befit us in it. Ibid.

Selfe. Self eroding a figntot love to God 3,^4 Why wc muft love God abovcour/f/v/.

Service, Stry'ice to God and men different. J,i<4

Difference bctwecne faith and a flxw of

holineflc. 1, 85

InprayerGod/Ztfirf;/ihimfcIfetous.$,fo

tfwbg Inmfelfc begets love. 3,54

ShephcArd.

•ftp*.

S7£»r,in what cafes v^od will give it. 1,

124 tS7», Sinftill. Soothegrc.tncireof it. 1, :6

S»*,thc nature of it not altered b]

S«i a the efficacy ofit taken avay by faith.

1,60 SiusmoU haiootts Chrift came to pardon.

'ove. 3* 10

Siti, the confi deration of it n akesuslove

Sm y del nd love of G 0 D can-

nor ft and together. j, i jy

See Exclude.

Slippery. Slippery \

no Sonne. Some of GOD offeTcth his !©ve to us, 3

M4

*■«£ turned to G 0 D by faith. ■ 44

5Wr need cr lire frefli in g. 5,1 f 4.

S9ule y the adorning of ir. 3 > 173

Sound. Swnd heart hath good workes. 3,1 91

Sorrow. Sorrow fcr offendin- God a Ggnc oflove

3,116

Sorrow, the want of itwoife thanthe fin itfclfc. 1>H7

Speaks* Love delights to fpedl\e of the party loved

3,75

Spirit, Spiritual.

Spirit given more largely now than bc«

fore. 13 4

Spirit makesus love Chrift. a, f o

Spirits tcftimony wrought two wayes*

Spirit, all arguments without it prcvailc not. i,S4

Spirits of men not alike troubled in con-verfion. a, Z6

Sprits imrr.cdiateteftimonie. 2,89

spirits tcftimony how to knew it. a, 90

<f>irttMdU ioy.

iS

Spirit found wili bcare affliction. 2. 5 10 1

K ptr*r, the more we bclccvc, the more wee

hate ofit. i,»l-J

yritUtll \ovC. 3, « I

5p*V:*isftroHg. h l $7

StrsMgtr, Strutngeutffe. Wicked men come to God as a flrsu^tr

z,io6j S/M/£r»MdiflTolvethlove. 3,'of

Strength,

Faith takesaway opinion of our owne

(inn 1,71

We daily want new ,7 ?tn t />. 1,13 e

Stre»gtitfwttr of faith ufclull. a, 73.

SrW/. S/W>ofaChriftian. 3>M£

White/?•** what it iigr.ifieth. 2, 8 j /

THE lA'BLE.

Succejfe. Succejfe promifed to good cauftf . *, i £3

Afifcries come fuddenly on the wicked.

2,110

How things are faid to be fuddiine. Ibid.

Holy men'may be fuddainely tranfportcd

to finne. h J 9f

Sure.

Howrightcoufneftc becomes Jure, 1,8,4 j

Sutab/e. Looking on GOD as futabte to us brecdes Jove. h 139

Suffering. Suffering Tor Chrift, 1,24

S^r/ffg,afruitcofIovc. 3,77

Suffering a kindc of doing, 3 > 7 7

SftffcrMg a good^workc. 3 .>i 0 9

T.

TaJ^ng of Chri ft what. J, 1 6

When we come to ta\e C hrift. 1 f 96 The efficacy of faith in /afyffg Chrift z,4i What/<z^i«g of Chrift is effcftuall. »,43 Takjng Chrift deceitfully. 2,97

T*jftg Chrift the way to fal vation, $ , c

Taught.

A Chriftian better /a#gfo than learned

3>i $7

men wanting grace. » Teaching*

2, 5*

Teaching of G 0 D what.

Temptation, Some cleave to Chrift for want of temp

tat tons.

a, 1

Everyman hath fomc particular tempt a-

tUg. iff

Teftimonie, fee Spirit. Time.

Our time inGOD J hands. *,i8x

GOD mcetes withevillmeaintheworft

time. 2ilt

*.I

J, Il6

Time a precious tal ent. j,i 1 >

Triall.

GOD puts men to tiyaU that they may

holdcout. i >91

C 0 D gives no grace, but hce hath tryatls

for it. a, 111

Trouble.

True ioy ho'ds out in trouble.

Trufi. TruHiniGOV, Trusting GOD inftances of it. » 3 117

Trufling iaGOD what. *, 16 8

When we are faid to truSi in 0 0 D:x,i71 TrufiingG 0 D ingageth him to helpe us:

See Mi*nei.

Truth. GOD abundant in truth: 3,4*

Turne, Turning. To turnetoGOD whan », 99

How to ufe faith in the turninis of oar life:

V.

Faint.

Faith without workes is wi**;

Vehement. Lore vehement as fire:

Virtues.

MotsM vertues GOD regards not without faith: 1,8 1

Difference bctweenc faith and mcrall yertues: 1, 8 j

Virgins, fee £wf. Vnderftanding. Faith wrought in the understanding 1,1 $ Vnderftanding, what requited in it touching faith: 1, ?5 Vnderftanding) 4 things in it touching the promifc-: li <?f Vnderflandhg e'eare makes faith efFeau-all: i,jj Vnderftanding what in it hinders love

3, 8 ?

VneffcftmtU* fVealt*.

< Ctufcs whyfaithitwhjfc«*i^ : » 6 Faith is »^f for want of ufing.

' J'ngodly. Godiuftihcth'hew^ y. *>M9

ywwtrthily.

To receive the Sacrament unworthily Two for s receive the Sacrament ■****-

3>59

*> S3

immediate

//■o/frfoft what. *,*>;>

i'j col the Jpirifintis, ^,[ 0 1

r.ne of Cods Spirit how to know it.

z t io6

Vfrifhtnct*

Gods blcfling according to our upright -na. », 181

Thofcthat have faith are able to ufe it.

How tn ufe faith. a, 14a

I'/.- of -jrace incrcafethit. 3> 20 4

J/7*. When a man is yile in his ownc eyes.

Wt\\ drawne by three mcanes W//*\what in it hindcrslove.

WAgcs. LoreJefirethnow i%tt. 3 l 7

To W// with Ci 0 D what. 3,25

Warre. True peace comes a Rer rr*rre, a, 109

When wee Iookcon Cods rvtjtJ as contrary to Hs,we hate him. S^j 1 Sec <Joed worlds, fee Taking.

Wnttc. True faith it content to »ditt. a, HI Initanccjof rvditittT, 2, 111

Lore to God wfdkftittb finnc, /re*/;' grace is jjr.ice.

Will, Willing. JfVV. faith wrought in it. /rw/muft ra'ce Chrift. r#//, three things in it in taking Chrift,

Thofc that arc tw.7i»g to take Chrift, how fhey ircafTcftcd *> 3*

Iuftifying faith diffcreth from general! faith in the aft of the will. *>49

trill, what required in it touching fa th.

We mud be willing to kill our lufts. »,9a

/f'///, the draw ingofit to take the piomi-

fcs. * l> ,ot

/IV//how drawne. 'a ,0 3

3,ro8

/f>/ taken for the deed when. J.*Oi

VVccmuft bemllingto fuffer for Chrift.

3>9? Wifedome. '■wc in three things. . 3 > T 9°

Property of wifedome. l»lo*

Wonders. Wonders wrought now though no miracle*. *>*77 Worth, Worthy.. To be worthy of Chrift, what. 119* 7* Faith takes from a man all opinion of worth. li 71 Chrift B«>r//jy of our love. 3,34

Worflnf. If f hrift were not ready to pardoa, hee fliou'dnot bcrvmjjjirped. M13

Worke, Working. Faith and opinion differ in their woil(mi %

i } no iwrfy/g fl>cwcsa tiling to bee effcftualL

*, 17 R M^

THE TABLE.

wortyngin doing and fufFering. 1,45 Gocdjv^4-fthe way to /alvation. 2,6® Wjrke=lefl'e faith five arguments againft

it. . 2, 62

True faith is working* 2, 6?

mrkfSx without them none iuftified.Ibid, Doctrine of good worlds iuftified. 1,67 Worlds why required♦ 2, 7o

G ood worths their different rife in Papifts

'indus 1, 72

Worlds, to iudge aright of them, 2, 79 Worlds how accepted. 2, 80

^or^a of our calling good workes. i 3 84

2,1? 8

'»M

Faith muft be fet on wwkc. Moti ves to fet faith on n?0r^« Faithinab!cthustoB?/n-%« 2,141

Wefliall be iudged by ©ur tporfys.^, 186 Agoed^eartandgocdaw^ goc together. 3,189 Motivesto woY^ng [3, 203. A beauty in good worses. 2»io$

World. World overcome by faith. 2,*if

world, the love of God and it cannot be together. 3,1 21

world* tryalls of love to it. 3,1 2 2

world 3 how minded by SaintJ. 3,1 xtf

Word* As great a finne to ncgleft the Lords Supper as to ne^Ieft the word. 3> 59 Wr aft ling % wrafiling with Gud. i 3 fy

Y.

r^ of Satan eafieto many that weare it. 2, 31

Z.

Zeale is where there is love. 3,95

FINIS.

Hriftian Reader, the Books being divided into three farts , being r upon three fever all Texts, and each part beginning with Fol, 1. know tljatalway the firftfigure in the Table Jheweth depart, the other the page, as will eaflie appear e by the beginning of the Table.

ERKAT^i. P&Tt. I ^ a S e 3 l ^ ine ro ^ or *//W ca deI fay* page f J, line 4 for'wfiipcAtitt, A * * reade tcfliification.p %^.\Zyior the thing, r.the next thing* p.7$ 3 l. 27*

for^er^«^,r yearnes p. 7 6" ,1.6*/or tin *y^r. that ufe.pj 09/2 5,foT^4rrf0/i»jr.heard in. p. 1 i3,1.23,for/0 # /?rvr,r:tofervehim. pi! $,l:26 3 fortaw«*6<>^r:they have no hopep: 12j,l:8/or hleeve */bw,r:be!eeve for this.p: 130/.2 5/or faff ta^nlcaftbud, y. 1 $6,\. 10 t for eyther tky fiult,r:ehher forthyfbule.

P^Tt t P a g c2 3>hneu!t.blotout />» p.i$ v I.7,bIotout/ir. p.49/9, for*or£*,r. * ■ worker p 7*,1 2 8,for $ »/>,r.4ufc, p.76.inthemargine,blotout Vfe4»

p.8f 3 1,2 2/or »^jr,wa£ by.p S6j.i J f©ry<//^,r.feives»p>8 :J U;8.for»';<6/« J) r.inp.Ig2, 9,for/^//^r.ioy.p.i44 3 l:K,for/^r:fee p,158 3 l;i5,for*few^,r:ufe. p: 160,1:3°J D iot out */;4*.p;i6$,l:2o,fbr foW^wr^r.turnings.p: 197,1:2,3 ,r:God ftayesthee for this end p: 197>l : 9 jblot out»o/.p. 198,!: 10,for wr<*\**^r.weaned.p: 1 <?8,1: 3 1/© r ir.duldcnt, r; indulgenr.p:i99,t: 14/or exttyt r:expe&.p:i02,l: io,for thy r;tbcir. p; 108,1; 19, for fwWjsr.captivity.p: 212J:» t % (ar/*ith »;7/,r:faith he will,

?PagC74 5 l:i ^for tlxy rvould 3 nthey would net. p:99-l:4, blot out *ny. ' p: : ?9,l:i2 J for6< , 4«^r.bent, p:i40,l:9,for/>*rf,r:fcnfe p: i^9,li2,for arily.