Ml 1 »» >■» ««■»!« I «■■ >«■■!» .«

The Contents.

»• t

k ■

§. 4. What,16 the exercife of faith in Chrift as a Saviottr^ ^*^£>

ProfhetyLord. ]p.4y

•%,$.Five particulars about taking andreceiving Chrifi as a Lord

and Saviour, - p.46 i

§. 6. The confcijuent oijcit of faith, rcmijjioh of fins 'and rightC" I

smfneffe, and how faith is converfmt about remijfton of fins. ^,48 i §.7, How faith locks on Chrijlfor righteoufnejfe. . ^-50

Chap. 7. How it may appear, that to beleeve in Chrifi U the onlj-^ ^ "w/y. to he faved. Where are fame particulars premifed. p.^Z §. I. The Argun^ent for the confirmation of the Do^rine. p.^f ,

§.2. TheftcondArgumt/it. p,6z

§. 3. The third Argument. p.6i

§4. The fourth Argurrent. *f-^3

%,^, The fifth Argument. p.64

Chap. 8. Qnjeclaries from this dcBrine, fetting out the fingular ufe of preaciir;gandhcari?!goftheGojpeL 'P'^$

Chap. 9l Ourfufiificatifjntobejofndcn/yinfe/us Chrifi. p.6S

§. I. The word f f^!ft i fie at ion explained. p.6g \

§. 2. fufiificatun d:fined and opened. p.yo

§. 3.' The per/on jf.fiifiedisa believing finner. ^ p.ji

§. 4. The Rcmiffiin (ffinms beltng to fufitfication. ^ ^.74

§.5. The righteoufijcjje cf Qhrift is thatbj vrhich we are fw-

ftificd. P'7^ .

§. d.Thc pifiification ofafi^wer is a gracious andjufi aHun. p.78 Chap. 10. The difficulty of beleeving. p.jg

Chap. II, The facility of error and wifiake about beleev'ing. /.84 Chap. 12. .Thefure and dangenus mtfery ofunhelitf p.Sj

Chap. 13. Sules for the difcovery of faith. p.go

§. I, Four things premijedfor the manner of evidencing cf faith.

p.90 §.2. t^f true love of {^hrifi an infallible and ejfential evidence of ]

true faith in Chrifi. ' p. 96

§.3. Inward change and fanRitj of the heart an infiilt.:le

tefiimcny of a living faith. p.i%

§. 4. True faith takes Chrifi and him only to be its Lord^ p.:ci

§.5. Faithmakes.the heart-humble and Uwly. f-i03*

§. 6. True faith is fruitful. p. 104 ^^

§.7. True faith defires and endeavcurs after encreafe. f.107

§.^. Faith in Chrift and a mimrnjul heart f9r fin ga togetht^.

f.lcS Chap.

The Contents.

Chap. 14. SingHlar comfort for all true heleevers . /• J 09

§. I. They are in the way to heaven. f.iio

§.2. There $6areal and bleffed exchange hetwixt them and

Chrifi. p.iii

§•3. They are in fmgular^Jovenant rnth Qcd. ^•?I4

.§.^.. They may now with l^oldnejfe approach the throne (f grace*

p.ll6 Chap* 15. The Agreement and difference of ajirong andwealiifaith.

§. I. The habitnalunity of trnefaith^ and wherein eJcprelfed in

jour particulars. ' p\li9

§.2/ Theintenfive dlverjities^ffdlth.wheriin ihm'^isa differ^

ence. • pi J 20

§ ♦ 3 • Signes ' of a great and Jlrong faith. P-^^S

§.4. Signesofaweakjaith- f-Xl^

S. 5. ^ omonfiratifins cftheti^th effaifhtha^h^fr^l^ ?• 13 6

§. 6. TheconcorJLineeofnll fa}thy^hkii is t/f^, Upbhthirfirong or

w'eakJnfnndr.metJtal comfort s." *" '' ' ^139

§. 7. The ine^nalit) cfjirong andweak^faiih^in refpcB of cir-

cnmfiantial amforts, and feme other conf^quenccs. p.\j^6

• §. 8. MotiveiUogreaten onr^faith, . f'^S^

CKap. U5. 'EkhorPatioWtoJaiaurforfavingfaith.. P'^$7

§•!• Motives to get favingfaitk ^^j ,%h'58

%.2.Impedirr^cnts & hindrances to thegetingoffavingfaith,p, 168 §. J. Meanes by which god works faving faith. . . '^?%'^76 §.4. objeBions that hinder from he leezting. . "^ ^']p.l84

ehap.17. Of living by faith. p.Zi6

§. I }^l^/?^r /> is in the general to live by faith. p. 218

§- 2 .To what ftates of life faith may extend, p.ZZO

5.3. What it is to live by f^ith on Chrifi. p.iii

§. 4. Argjuments to mwe ns to Uvrbyfaith:* •*'. «^ -^ /.; *:pf229

Chap. I S.The improvement of faith to a full affurance^ P^^59 §. I. What the AJfnrance of faith is. p.260 ■>

§. 2. Whetherfuch anajfnrance may he had. P-^^J

%.l.Whether every belteverjhonldftrive to the ajfurance of faith.

^.267 %./^. Arguments tomovebeleeversto labour for affurauce of faith..

p.269 §. $„By what meausthefiulmaygetufto thisajfurance. paBo..

CHAP.

rr^.'-*

v*A-.v

T^ 'iT

.;.«..^>

'^J.V

Imprimatur,

^'

3'

Edm. Cala^my.

^ ._ ^^k

,vV,

<

Chap* I

The humble pmer refalvecl.

»

^ *.'

^

y

A

The humble finnerrefolvedwhathe

(hould do to be faved. ""

A5:8i6. 50,51. Sirs ] What mufi I do to iefaved. Andtheyfaidyhelievemtht Lord hfits Chrift^ •andthoHJbaltife favedyOitdtbyhmfi.

i^tmmm^f^

i«*H*«

r •

r

%

K

CHAP. I.

The Dependance of the words.

fmUtid Siku ( on ttkeir journey ) m$kt aftcp td

yA#%l,achiefe City in M^id»ms^vcr(. ia.Thcy

btd a rpecial call for it» wr.^. Being there the

»#xt Sdtl^Mth^ they applythemfelvesto Vrdjimg

and Priscbimg^ ver. 13. and each of tbefe ^at

crowned wich a blefled eftd.

By thef^^ttiet»LyJU uecmfgruJ, ver* 14, if. By the latterithe

li^iim difpoS^ftd^mt ef^ DM$ftU, ver. 16,18. The Word and

Prayer are tbegreat power of God to change the heart and coo*

querSata&

Bat if we tronble the De?il, the Devil will notceaft to rrbii'* blens. It bath been the lotof Ae beft )^iftcrs, to do mod good,andfindoioft ai&idtoo. Lookliat in the 19* ver. and there yoa (hall fee PimltxA SU0 caogdtaftd drawn before the Rulers^

B Good

■ '_^

«.».

Good God U T^c Tanl(hovAd be qucfiioned becaoTe he did caft outaDevil / Buttbisisnottbcxnitterobjedcdy nor the

)

immediate ground of the trouble ( Hfr M^ifttrfm that th$ heps of thfir gAUies ihiigpne. ) Howftr Vfill cbe love of the isirorkl rhruft a man^gainft Gods fttyantt,evcn Tdul himfelf is brought '^ to the Bar.when he cuts olFthe gaines which the Devil broughr. ^

CovetoM hearts dnigood MMJleri cAn never sgree. * They will , 4^ rather fell (hcTrii/AthiafilofctheirC^iwf. . .

But being DOW b^ore the Magiftratc,wfiati9 thcif kcnfarion? Wt.at / That faulmii SUaj diil caft out* the pevil ? No.That .

rhcy who were the Matters of the Damofel were impaired and difadvantaged by their Preaching? No, though this was the ground,yet fomething elfe was the Pretence. This would fceme '

lomewhac too bafe,Md thereforetbey prge againfl tbem ano- , ] tberaHegatioo,: which they knew wo^ild.eafily take, vern2o./i * ^' ^hefHelfig Uv^sexiesimg^ trpe{Ui0iiir'€nji^^^ il.Te^cb"^ ^ -, Cnfiomes "^hich-nre net U^fnlf&r ui f reeeive^nersi ohferve. hini f|

Komans, fi—^

^S As if he faid,rtiey are a couple of fadious and fchymattcal fel- >;

lows, men of a fingular fpirit,given to innovation^ fpcak ftrange things of one Chrifi, and off Believing^ and pf Repenting, and we know not#bacV

Tbey need fay no more, prefently there is an uprore^and witli^* i Qut any more ado, right or wrong, they have Juftice. The Mm^

^gifirates rent their clethej, and * eommand i^ hfMe them, v«r;2ai. ■ ■

, "And iIhs is not enough, befides the whip Ahe^muf^ tajt%c

_ Priien,4ind hekfptfafe ani clofi^ vctfc 23. ^HMred efgopdaeffe doth many times precipitate evit men to the aUs^pfiajftfiici^

and he who hates a good man, will many rimes * become a bad ijadgc. .;

putih the prif9n and flocks they are.and the hjUr\%Ahflrill ' ^ y^

ioexecHtejSL%lht^ knjitft jib command, verfc jQ^^.He dfd thmfi ^ ^ thtm into the inner prifon^ and made their feet fafi in the \

:. . A ftrangeprd^identeiithatof Gorf,P4»/and Si/aj arc fent M , to prifod tb c^trvWt af Jay*er, tatfr^toofe iiim, who b6und thetn, /^ -^^ ' tobeale hftri^rtiiofcour|ed^:lftm,God hath feme fpecial ends f in the times and places of bis fcrvants fufferings. Weil^ac Midnight

i

\

1*. IN^

Chap.I» The hutnhle Jimer nfolved. 3

Son «n bolt out our Communion with God. Prayer wilf get rptohttv«nii.difpitc ofall oppcfidon, andeven^ fuffcrmg

H«vM.and the He»v«n Ihooke the Earib,fo that the foH»i4tm$

j»i««tm.*-«^»'r4 Uoffd,svi.^6. I do not marvel th.at ^iTSrbteake the bonds of Iroft when I know u « able to break afunder the bond! of death It Iclf. •

kn^w Jia efcape of *U his prifoners,for whofe Uves.probable « «, u . \- mnft oav his own, and therefore m a paffi-,

?n«e def^ratt^^^^^^^ i^-)*« /-' ^^.. /^"^ '' ^* ^'"^

'"" "^'P4«/efpies him,and cryes out with a loud voice, ( bold, Md ;

^%flf^ h^^> ^' ^' ^ ^'» °°.' * "»*" **^"' *" ^**

^'iii,icbwbenheh«dfcatcM.V«Ifo°°A9. *^ -

alteration » « this Jayler, verfe 29. He cam* tn mmhlwg. What te who before made them to becd.doth he now tremblel te thatbefore caft them into the ft~I«>d<>th h«ome trembhng to hem 1 What were they. or what could they do (hackled,

and fcourged. and imprilooed perCo«>., that he trembled before them' But lo he did. Jr^W. *i/r*#r««^rrmW.r/,wben God hath once touched their hearts , yet this is not all Heal^o MsS^i4*f^*hem,- :Hc.i8.4iponhiskreestoaskthemfor. ^Jtn^.lor his c^el ufege ^4 f^^^ ^r.,s ,k«

But wkjit ol all this. All this may arifefrom fparks of pitty and O^jt^.

humanitvn; • .,. •. ■•••. <•!'■•' '1,. t'-.i «;-iV-„f«ti<ii»* Sol. Nay>t'thereiaa.pe^teK matter then all tTi'.s.- '^jfAfatdhe,: ^oi.

r^Luid9f^*I^vtdi (Asifbefaid) ramma^miferable ULi, l have live4 wickedlx.an^ done wrong to «jny of SrMpJ"ieo4.,.^d in particularto Y^fiGood E~d fh^ ffiallieSme^nWl ypn af e tl^c Minifters of P'.'J'^ J^J""" J^' have pity oa a»,.and flpewunto me what.I Aay do tofave this

^wSLpi/,and^«-Mnf«^erhim? theyfaid. 'Bcl^ve

the openiitg of the words Chap. II«

iM tbt lard hfmt Cbnfi, i»Kd tboM Jhult he {fvrd. And" I b^ ftechyoa marke ic, new immediite tbeir anfwer it to hi. qaeftion; they do aot JUy, at the High Pru^j to afflidetf IttdMjftk^thpmtpthat, they do not upbraid bim with hit bird tndcnieU arage. They take not that advantage,And fay, nay, now doth thyconfcicflce trotble thee for being (o wicked, and fcoDrging ns To fliarply? yea, and io let it; doeft thou come fwdireftion atid comfort to at^vhom tbou haS fo fliamefiilly abafed^

No* they forget the injbriet. and prelentfy poor in the Oyl. They inftantly dircA bim into the trae way of life, BtUtwif-tin LordUfMtChrifitittdtbtmJMtktfAVti. BbC aKWC ot this a-non,

T have cholin tltis text on porpofe, that t may proceed to tb' oext article of the Creed (/ btlitve i» U(kj Cbrifi am- Ltrd ) yo kt it is expteft in the next.

Ent before I handle it,give me leave to Anatyfe the wordi,ari_ ' tocoochDponfomc GnguIarcopcliKion;, and theni will/«. down apOQ the Article itfejf more fujly^

CHAP. IL

Ihe opeti^ng of the words with thefevtraU pQarineJ in the. text.

* . words oflbe text do contaiiie two parts. t/icMf§ af('onfcuM«e M h.frtpomHdHiky* trtw U*ndtTtmlinglinntr'- T^leca{eil not for a-<her, bnt forAiw/i/f, vkatfliMS / Jj t» Ai«t noc OQt his Ricbes.or wealth, or his body,<bQC *" »outbi5 foul: AndthaCBdtformeev fficmistit o)i,h\it for praUicdh, it is acafe about his f«lvation,4iid aboni the meanet which he fliould take to anainc i. Sirs, xthMjhaill d$to bf^tdi

Secondly

"•"■I*"

Cb^p. i I^ with thefrueratt DoBrines in the text. 5

Secondly, Ti^ r«/#- fnllj refolveA: ( BeUeve i» tiac Lord^ pfiiS^ Cbrift, and thorn Jhalt b$ fivfd^ } As if he faid, ^hrifi is the ondy waj XoHeavin^ andy;«t/ib'Ucheonely w^7 ^ toCbrifi ; ^^^bath gwtnfejus ChriH CO finntrr», and falvation. HT

in blHl; And vhofoever htlitves in him^ fhaii not^ perifhibut

kavi iitrfhkttiifr. Now (bco,bclicve in hmi^and you'fhall be ia**

ved.

There are many concluffons emergent from there words^ I will oDiit moil of them, and oneiy infid en the lacier. ■*

Change of heart, heeds change of eftimaxion iotPard the k

Min^^rsoftboGoffet. The pay )tr ft Ifccic before bad abafe and unworthy opinion of ^441/and SUai.hxki now Lords^SirA^ y^tjhatlld^f

Afttbe A/4M IS, fo the Judgement is, and Xewmfi of Nature;, bath with- it ife^nefe of Light. We can now fee the men and thetraiithority» and their olficeiaad embaftage^andtbe end of all thei^reproofeS} and in(!rQflions^,'iiid therefore the very feet of them^^e hing good tjfSngSi and fu^iijh feace aifd (alv'atm^anre ieatttifuL

It argues the heart to iie bafe andfordid, vt^bich can flrgbc\ and fcornethe Meflengers of Chrift* be bach no grace, wbc can contemne and^ vilifie a Miiiifter of *grace. Bot tw^ tbin^GodeterwOrks^wben be confers graice^'( c^i«.) Af^a eftbeWerdoj^ Grace, and M Monemring- of the Me£engerrof Veace.

. Senfible finnersare ever inqdfitive.Si^rn^batfiiuindt}zn^ fOj zl^ they in\^fiF; i, j^. Even-ther wttefrkktdinthetf hearts^ they cry oHt,men and$rethren* whatJBallv^edof

There ace two forts of Hhoers.' '

FiFft,fbffie are *4rJkifi/,iinfcnfibfe, wfroTly ovcrgrdwn wfth fih^ and txtfoafienng^ Eph. 4.18. Tbcin fitris in them, like the watersinthe Ocean jander all which;ifa man doth lyc,yet he feefes no weight nor burden, becault tht Elements in their pr<H per places arc not fenfibly weighty: (o where fin is in its center, men are onfenliWe of- the burden df ic. Ttiey feefe it not, ;i nor their mifery, and' tbcceford neither cOroplaine noren* quire* -

SffcondtyyOther^ are tnade ftnfiile , not onely by tire ordinary

' > -— '■ ■ ■■■■' ■ ■ I ' ■<

The humhlefinner refohecL' Chap. II.

\

\

Ifghcof anaturallconfcience, but by theconcraryprinciple of new and infufcd Grace: Ic is wicb them like as wicb a mao recovering out of a deep licknefle,his healcb comes inland makes him now feoAble of his weaknefs, and complaining, and de(i« ring help. • So when God doth by bis blefTed fpirft work the livelyfenfeof(innein (be.hearcofaperfon, the bafenefleofk the danger and mifery ofit. O he cannot now remaine thus* live chus, he muft have ^ guide, he goes.tQ a Mfffcnggr^cmoU iA«if/SioiiCo tnflruA and direft him. r

For Hrft^confcience truly awaknedjcannotbeare its own burden, Its own divtfions, feares.accufations, prefent condition, and t^Heiefote thrperfoo willenquirf whether there be m0 Wii9# m

Secondly, againe, fenfiblenefle of (in is Opus refpiSkwm,. it is a work for fuitber work, God doth for this very end cnakff as feoiibleofourdnand mitery, that we might ienquire after the meaner of grace and fafety..

* Tbir^ly^oflce mose, (caife <>^e fcnfi(^e ,finnei of vuny .4bott« fands that is able to be bis owa Coanfellor^o.r comforter^ Wf^ace not able always to apply thofe fweet diredlions^thofe prpper and heavenly comforts as God promiies^to our.owa nec^ilities.whicb yet we may diftribpte withafnll and (ender heart/to. others in iibair e^igencw: for, there is^a great differeq^e betwixt the pr^, fpfiAg,0f((omforMni^fht ^pipffgt^fc^^firh.fi^^bfi isppropofe: i^.ba^ba medici/if todeliye^jHewhpisio applyit, ba;b|| ^le* dicinetotake. There be many contrary arguments and rifings pf anunbelieving and fearful natDre,in the perfoti who is to apply cbe f^iith,tx^gctJniffQfJ3o4sfr^imf< to himrelf.fo that he is not alwayes able to fee the reach, a,nd coiqpaile .of theipk' to bic^felf; and therefore no marvel if be feeks oucfo.^ diri^^ion^in the mid ft of bis ownxQafuGpos,.and for a help to ^pply jn Uie mldft^ pf his QwnfearesaaddiftradtonsJ ' -. . Thi m<ii^i^Mfid cioify thing ^bicb tbi troubled, famii Uoket

<^^,*fi *^?f -7fl'/f^' ^ /V/fM / s^r.h ^h^^ ]^mU 14^ iQ h€

^.Jhere;be, divers lo^s, pf trowles^:. and according tOktbeis * .grounds and qualities, dotb every pcrfon lay out for belpand rt-roedy« Some are troubled with meeryS^i^r/}, and heJth i^ the ^thiog which they woqM li&ye. Some with poverty} and riches

■^N arc

are the thingrwbicb tfacy wg^&M bave. ^om^mi^ignofftiny^uti, f4vmr/inigo9k ofinhn is the:tbing which they woul4 bave.

Some vrich cMfwSrdaffilti^n Mndfumfimeni; and exemfthn is the thingiwhich they ^oold jjiavc. Rfm^Pt fr$m mi ihis "TUiue

$6inc:iTC'rroaljledwitkjifrfr/^rf^jf/^M/yfiV»ritf- f|i\d ^jii^r dfideafe is fihe thing which they woald hive«

Others arc ttonh\td.fnf9MUf0r their finnn, by whicbGod is di(hoa0oredy iand tfaei&'betct> poJbited; ncxva bowthejfe wdy h fau€d\ This ifrtfie ibtng fwbtub thfife. WouM. \sw^f

Come to i foaf, ^feofibly groamqg .MrKler the $r^ght ^jf ii^ne, and fay, why ? Soul ht of good chief jhon hafi goods UU upfor4m4* nj jiATis : Oh fayei thdt (oxi\,miffratJe c^mforff^i are they to mt^LordbemercifttltomiMjinner. Come againeand fay, you have many good f(nd kiode Srieod^s Ailas fair}i> th^ Coulj friend s uxc Phjficians of no value to Toy troubled and perplexed, (qui : JLordhi mirtifnl to mo dfimmr* Cometo (batf9uh, and difcourfe to him of the defeft of fin, of the richnefleof divine mercy, of the Grace that God bath promifed to give, of that forrow^ oJF that reptotancie, of that faith, oi that blood of Cbirift; O pow fayes that foul^fiiy on,give not oytt^mere;) is that \vbich I vyould fia^ve^atidGftfrff^and Ghrifi^znA SAhatjonjihl^ is it which I would have,how I Ai&y be broughc out t>f this mi/et^ble and damnable condition. Suppofea man were very fieMnd one (hoold come aod tell him many merry tales, to delude the fenfe of bis fick-nelTe, tins were nothing to a maa (ick indeed;; for it is noc a xg\t^\xkiiihil^bmt ZlffjiJicl^^sffUch wodld. h^lphim;:heha4 riichi^ |yyimichfa^are the Phylitian! difcourdng and counfelling, and applying. So it is with, tiie tru{y:troubled foul, yea that i^ it which he deltres and would have, ro hfet in tho tight way borv to ,f4v£ bk fouU Shi^ us the fathf^^ (aid. Philips and that m

^fifffl^veffti (o here,ftiewinethewayiof^ftl^vaciQn,<and I deu enD -inoiv. f. • 1 ' .,-' '•'•/) .1.; n..'-. i . . .^ And'riie.Teafofiofitis(Ihi9,^e<?aufc, .\ There u nothing which fuiff r»ith the troHbUdfoulJfMt the i»ay ^f falvation : the helps and rtmediesOf it are not to b^ fouadunlefs iiithefewaves^'-u. .. /^ ; : , ^ ;. j^.^: ..; . r: • ^

IftiMnbat!b'abafdehotrfaisi9M^4.tak4&i(pfi^^ \% the

ttljr to cafe him^f if a mart bath la* feavQUf) cure him of that \

and.

' ' 8 the hnmhlefinmr rejoiced. Ghap. 11.

:anithb is the way to help him; if t mtns bone 1>e ooc of joync, fee tc in his proper location, and this is cbe way to comfort him. livtike manner i% ic here. 1 he diftrefles of the foal are fpiHtutl, and only fpiritaal wates relieve fpiritual troubles ^ I now fee Godac difference with me, how may I be reconcited to hiini I fee the difliohour againft him, bow may I pacific hxai I feel the guilt of fin, who (hall take that off for me? I would be a cfbangedand new perfon, who will work'this in me? whatcourfe muft I take to get God to look gcacioofly on me, to get thcfe fins pardoned, thii heart t^ bie faiSiified/

2 cannot paffe over tbi^ pome without a.wc^d ofapplica-* tion. 'ZJfe. ' If falvation be the maine enquiry of a truly troubled foul s then verily many people have not yet been rroly troubled for their flnnes; why ? Becaofethcy ftrive not how to fave their foules.

The Pfafmtft fpeaks of fome^thatG^J M^j/ npi w tbrir iboM^btf; and we may fayofrome,that Salvation is not in their mindc^« He who hath abundance^bath this queftion, uho mllp^ew us mty good > and he who is in v*nt, bath thisqueftion,Witii/ fiali ld§i Eut,)i»i(4^/^///j0r#^^/4t^#J?fewthtQk0fthis,itis a marvelous thing thatfo noMe a creature as man, who carries in hiln the Angular (lamp of heaven (^ fffirhual and imimrtdlfiml) (hould io infinitely forget both himfelf and his errand inter this world*

Isnm a miferabU finntr ( fatd Saint HUrcme ) ^mdhvrn enfyjQ r#« pint^ We are born iranfgnflirifrom the womh^ and with bell at ' our heeless God is pleafed to draw outtbethreedofourlife, and to vouchrafe to give us this bint jthat we are (ionersi and muft dye. and if we chitige not out condition we perilh forever. And befidesthae^hehathaddreffed the wayes of Salvation ' to our hands, foplainely, that be who ninoes may read. Yea, and there is fometbing imp4anted in men, which fecrctly inclinea them to be affbAed with a general! defire of Salvation; never* thelefs, to obferve men bow varioufly they flye off, how little they minde that, which moftof all concerns them; how infi> fitteiy one drudgeth for riches; how iUimitedly another pur« fues plearures;fo that when we coma to dye,we have hardly thought wherefore we were borne. There is a Salvation, and a way tending thereunto,but «re forget that all our dayea:

Wc

t

Chap. II. wtthtlxfiwraUDoSirineJinthe text, p

V7t hive other employments, bac lee us foberly recall oor

fclyesr ' .

Is there any thing better then Salvation? i-^

Is there a nearer thing then the foal? " i*

Is there not a neceffity to be working in the way,if ever wc 3*

woald attain unto the end.

0 then let this ctke us opjiet heaven take us np; let oor foult take us up; but let not our Hns^ let not the world cake us up.

Vbi fomfa ( faid Saint AHgufiing ) ubi exquifitd tonvivh ?, 9Ai gentiormm umbitio} mbi argenti & «^ fondm immenfumi TfOHficnt omnia ab cculis ejns^ fmtatnr rf quiff ere eorjitts ejus, ^ habitat in infirno dnimaejm^ mtidtiflksM sgrps, ftantavit vintM^ imfleift horrea, yet (kith he. Smite hsenoRe. He cnlargeth his Fields,pl«nts his vines.fiils his Barnesjofeth his fouK the like feith Saint BtmdrJ. Die mibi nbi fmt amatcres feculi, qni jsm J^fuerint 1 Dic^ tjuii eis pfefmi ifumis gleria? Brevis Utitia ? munAifeteneidi^idcarnitveluftds}qmifidJdd^ jeemftfbijdHantieiHie, care eemm vermbmiiBie/mimM iguibw depMMmi iMferna/ihei* /

1 fay no more, but labour to fave tbat^which if it be loft, the world cannot procure ic>apd believe tc.that the foul can never be iiaved by that which is not worth a foul.

Another condufion from the words of the t«t may be this 4* Thar per/ems rightly fewfible^ wre as throMgblj refolved^ for the emam$i ami v^ajes^asfar the end and fcepe.

The Jayler doth not fay I dcfire Salvation barely, but wW nmff I dot e be faved>zs \fbt faidjdeflre Salvation, and I do « conjedure that it is an end, and therefore means there are leading to tt:oow whatfoever they a|ce,point them out unto raeithat f may apply my felf for the prolecution of the end.

There are two things which deceive a mans heart.

(Xie is prefiimptioiH which is a skipping over the lel^on, and < * caking forth before we have learned our part; my meaning if this^ that it is an opinion of pur bappinefle, without Bpy nk of meanes : As if a man went to heaven as the Ship moves in the Tyde, whether the Mailer wakes or Heeps.

Another is hypocrifie, which is an inquality of the heart to ^lihe waves of Salvation? No hypocrite will apply bticfelf

'■»"»»■ - 1« I ^ -■y^'W H ■w»%g^-^< UUl ■» ''* *

■■ Hi -■ ■.■JUS.

Id tbi»pnht^6fihiW9rih . Cha|>.]J.

f » —--

c<>^ <vefy IhLrtg v^bicH may ifidted fsive hiro. Bat whcfe ihc

beartis rightly underftanding, and truly fenfible, there is not onlya confidcracton ofMean^, but an il irhiced rcfolution for all the wayes of Salvation ; whatfojtv^r coorfie Goddocbby bts Word rcveate and preftribei for that itiscerolvedand pur-pafed, chough they tnay be contrary, to my proud reafoning and ciBp^ity; chough tb^y maybe contrary to the bent ofoiy aflfedhomjthOugh they miy require much time aad .ctn{»loymedr>.

What the T^riff^ej fptak wirb a difimtltng Arnr/^chac the fin* ner rightly fenfible of biscondt.itony affirms.with a pfaine fpiriti oftru^ intention. The Letiihe m trm Md faithfulwUkreftit^ t>ktifi m, if^e d0 ft^t iv4n4U9fdifil i0 all things fir the »huh th^ L^ri thj God JhaBfendibti /# m. Jfhither it he geed^ vr uhether k ht tvil^tee reiH ehej the v^ke efthe Lerd ettr god te rehem ree fendtbee^ that it ptaj he well mih ns when )^e ebey the veice efthe Lerd 9ur God,

* He who will be (aved muft come to tbis.todeny his own wilt; tocrucifiebisownaffe&ions; to captivaccbts own imaginatt* (^s;to refigne up his own defircs ajid pleafures; co affltAhis It^art for bis fint; to give up himfelf ro the role and commatul of Gods Word; to draw off bfs heart from the world ; to fettle . aft his confidence upon Jefus Cfarift; to watch o?er bisown f^tftt; Tolovetbe LordGod with all bis foul, and with aHbis might : Thefe and other things are re<}uired as the way to lift, andunto them all, dotba(inner,rightly fenfible^ yield op bimfelf with alt readinefs and gUdneflfc*

For as nhicb as, though there ma^ be fome difficulty in tbefe > yet there is Salf ation by tfacm; yea, and there is a fingular help for them ^ as well as a fpedai rewsurd ^ but the prefcnt and former' condition and way of Qnne is engraven with much painesi and fore horror, and death, and hell; But I pafs on* •

Another conclulion from tbe words 15 this» H^ben Gedd(nb

thougblj ^or^fifon mens eonfciencee ^ ferfenall enfmrieetfneffei mufibefarfifiUen hj them who sire te deaje veiih tbem^

You fee here that 7^/y/and Silsu fpeakes not a word oft hts

cruel nfag^ towards them, but inflantiy addrefle thetnfelves

to the dtreftiont)f bis fafeC|^ and con^fbrty BtUeve in^be Lordfe^

fniC^rifi.&e. Wc

' " ' ■*■ «•-■' ' ""■* , . m m , ,m "m iv ^ mi

Chap. II. »ith thifizf^raU PoSlwm i« the texK n

• mi I

We read of cbe Father 0ftbe Fr^Ag^l^ that when his Ton came humbling and bewailing biA fore-p^ft mifcarriagei of Prodiga^ licyand Laxary. Hefaw bim afar #jf]W roftt^i m^at him^atid kjf* ftdhim^andpMi thg raimeni §» him^ and a %oU Ring. He 4i4 nojC rate and upbraid him; Nayjwill not lookonchee, IwiUnoj: accept of cbee, go now to thy Harlots, amoogft whom thou hafl; riocoufly wafted all that goodly portion which I put into thy haflds-.O^nOjbe accufctb not him,wbpm he bearcf to a^cofe bim^ felf, and reviles not bim» whom be fc^tb to coQdemp.binil^lf, Ic is enough that bit Son tpha W^s hfijn naw m$$rn€i ^aU. tk4$ ^ •rnhowas deadjli now alive* ' • *

We muft imitate our heavenly Father in this, who in the' Ce^ Vinantrfgraea,Will fmrgivgplirhi^UiiSjand r§m$mber ourfins^^^^'^^^ J4-n§mor0. sp in another placCi Iftk^ wifkfdmU m^nfrmt 0^ hi{ finms that he hath committid^ and ksep all my flatutes.&c^ l^^^^^^^^-^ijia hie tfanfgrefions ^hkh hf hath cmmitf^kfy (h^lnot ha mmht^-fdnntcbim. Wby? Brethren,//"G^/fr^ilv^i the man, all the wrings done 4gam0 £m, (hould flot we forgive thffma^r fr^ faffet afdinfi 1^ ? and what have we tp do eg ftph0id$ wbd^p (7^4 is pleated tofergive and ccnvertl arid what (hould we (land upoii our i^efp^iWhen God batSi pafl by all tjbe iQdigpffiiff f»i\ lipoa ' his hofMMur and glocy ^

There are two (bitf of finneci^

.St§Mt»iLi^ref0lmt^mhokn^w bow to flight jner^y, QegJic^ i* eommandi and to fear at the threatnings; A fevere d^AVA^f cistiono^/udgmene and wratfa^ a icio^vjaiofi ipd fggr^vf^dn of tbetf linnes, see the pfopor iiikov^^t^ for tjiep ^ For whereiiath God fpokea ^ wood of peape^or cpmfoi;^! pr ^^[f cofuch/

BteeJmg^nddffiOM^ who JMOdbld #t. llhrMtaifg;, gf/j^ for 2. mercy, fiaiat for deKveraipce; and cbi^Bgey }^tj^9^ Mi^fi^* muft biivef;## of fky\ ao^ ungmei 4fidlkjfmM ^fOfU fchey )W* not femrin fcerfiens^ nor add ceivorsjto thfi afl3i#j^ # |>)if frif^h Mm J to'the Ckfti^ee. Xkiyms&hituU^piihajhfpl^eftiifd^t^ t

give them itamyfer 4ififes, obeOfl' ef}ef fer m^rmngt^ti>e: g^r Efaytfi. §mei$teffrt^^ fbe^tritefitea»mefe^ ^i ihfj, fmif f^4 trees ifri^ftei^ifmffe, tlhfUtntin£ if the f^A^ Hih !^ I X j ?., !• In tfaefe cafef^we are not to look on^oQcielvesjbnc on our.pflSc^ not on our own indignitiesi but on the patients aecejiities chi^

C 2 way

way wMcbGod (ook$, and fpcaks, that tnufl we fpcak aifo* NourGod looks on the Contriu tc revive cbem,and /peakcf comfort CO the troubled foulcs^and therefore weinuftbe Bient to opbratd, and ready to direi^ and comfort afflided fouls. ^^ TreubUifouls ma ft h diuSleA to Chri^ : for this ii it which

P4iy/and.^i/4/adviieth the t!K\^tAlz^\tx^Bdiev€OHtbo Lord ^ifm Chrifl, &€. They do not diredbim lo any man or Aogtl, to any pilgrimage or Saints, ihey fet him not up on any felfe-ftanding proje^ , but, Muvo in the Uhi, ^ofmi. Cbrifl. ^ .

But why to Chrift? ,

1. Becaufe none is a ppointed to relieve a troubled fool butCbrift. Himb^tbCodthefMtborfoaUd^And he was imohtedtopromh gliUl tidingr,

2, Secondly, none is able to paciiieand quiet a troubled foul^ but Cbrift; wfafatfoever is (inful or imperfed.cannot be a ftay to an afflided coufcience; But Chrift bath fifftU figbto^fnoffi \ l^e hath wrought full rcdimfiim^ be is Mo to f^t iotbo tttm ttooft.

3« That which cannot fatisfie Gods Jofticctcsn never pacifie sn

afflided heart; but if God might be folly fatisfied, if he might be reconciled, then the confcience would be quiet; now Chrift bach done this, he bath tm^idffeaeejaLnd become ji. atrft^ andjs a fropi^ tiatuiTj&e.

He will relieve the afftided faearc. He is called a mirdftUHigb PriiBf and one who is tottcbed wtb tbe fooling ofottrinfirmitioi^ and be viSnot bro^l^tbo^brnfodreod^ and be c^Mitbobo^tvf lMdemt0 *^fp^ to bittt $0 bo oared*

There be three tningawbich'would aarveloofly eafeandje. frefli a ironblcd foul. Ooeiif beconld gee off the guilt of former fins. AnotheTiifhe could get foch a righteonfhefs^as with which oemight boldly ftand before God« A third is, iffae could get hfs heart and wayes to be cbanged.Now CbriQ can yield out all this: his blood gets oflFthe gilt of our fins, bo^ u nude fin fpr tu^ tbstWfWMfbonosaetbo rigbMotfneffeofg^iinhino^Miht can cliaii^otfrnatureibyhis blefled Spirit Therefore the Apo« fUt iatcb^tbai he is mnd^ rtdtwiftion^ rig/ktoHt/nofo^Md fanWfi-

€0i$nunto ttir.

I Bat

mt^mmmm^ttm^l^

Chap.3.

' — -. II I » 1 ^ ^ 'l I ■.■■.».|ii.. I I I ■! I 11

^dc r pafle over aH thefe concIuSphSi and come to cbac upon which I tnoft fo incwhac infilt.

■isa

»3

WM

GHAP. Ill:

Faith in the Lord JefusChrijt the onely

way to Salvation.

O hlkvi in ibi Lard, lefms ^brift in he only ^^ af SiJviUMtt, The texc is cJeaFe for

Parallel places are thefe. Mark. 16,15.

Gpjfint0 nUtke wfli^f^frt^htheGof: fit to €V€Tj cnmrnro^ 16. h tbdi hJtfV^ fibMdiihfiwdfiaUbefa^oi. ]oh.^.j6. GUfo loViiibi i»arU^ tboi be gdve bis only begotten Son^tbdt wbofoever bettkvetb in

himpkeeUinot forijb bnt bme^everlafiinglifi. Aft. 4.12. Neitber^

ie there Salvnsion in any other^ for there is no other mtme ttnder bed*

ven gitfendmongfi men wberobf we mnft befnved. For cbc difcovecy of this aflertion^we moft open thefe particiii^

}a». Firft,* the meaning of each of thefe titles, ( viz».) Jefus, and

Chrift^and Lord.

Secondly^wtiat the believing in tbeZord fefn^ Chrift doth im^ port.

Thir^llyyhowicmay appeare to.be the oneJj wnj ^ f4vtt^ oionu

Fpnrthly, tbeofefull application of all this toourfelves/ What is the fenfe and fnmme of tbofe three titles fe/mjCbrifi^ Z«r<4l (hall refoive them.diftinftly.

T».

Seft.

-Up

SECT. L

Stft.i. T £/ii fignifics a Saviour: as itw« a name impofcd from the J pleafurcof heaven,by an Angel, iAit. 1.21. Ihoufi^lt cat his name Jt[it*,for hilbaHfave his people from their finfies. The firft name chat you read of impofcd 0x1 Chrift in the Ncw-Tcftamcnc, is this name of Jcfus^for the beft name chat (inners could poili-bly defire to heare^was this, chat God hack provided a Saviour for them. Iht Prophet Jf^iabp. 6. faicb, chat bu namifif^U be ca/leHfiondirfHl^^itid indeed}ti\is is k wonderful name: I( is a name w^bich breeds juft wonder and admiration to all the world, to men and Angels; it may make our hearts co wonder at the "MiundumtA^ hyperbole^ of Gods love ( as one cf the Fathers fpeaks ) chat he ^^rif. fliould ( notwidiftiandifig our vile deierts ) beftow a Saviour apt

ofi us, who elfe had been loft for ever.

The Apoftle faith, ThA. 2.9, i o. That it is a fw%e hkwe all «4»rfy, nontoielifcieft^eitfaerfortheiuchoritywhick was con-

fcr«4 oniiaV**^^^ *»^ naflve; w for ©c covfoic ^MQb th«mtnebetre«inlt, forafinnet. . .

Therefot* fatd A« Afi^ m%e Skff herds, fimr nor, fkrMm/d , i irin^ jtm geffd tjAings iff grtni fvf -libtA ^iMii» u mil f90fte , for ifnto ptt ii borne this day in the Citj Iff David, 4 Saviour^ Luk.

iVM hmi 6f 5. II. ye«,thntis good ttcw indeed. ASariour for tfiimerl*

*• Now fae/e obfcrve diners ihtngs. T*^ Seme «f G^d

tsitfingfehir 'Saviiffir. No Saviourfo aFltbe werMtibe him. foJit»ah is called a SavicMr : and the ft^d^es were called fo» yet ^S^ftef <hd ii a Snvhter infinftely beydndr them. For, '• ' They cocrld fave bodies onfy,*hey couW not Ave fools, not oneofthem, notallof thero;toranfome, torefcae^ to redeeta a fctil, requires more then anarme of Helh: f^lefliia^ fave or prote^fle(h,but he muft be more then flefh who can fave a fonfi Now fi(ffis Chrifi u a SavHttr effomls^ 1 Pet. 1 .p. ?^ev. 20 4. the ptict of ourfcmls is in his blood^wrtfa itle bought them and redeemed them. 2* They could fave from fome outward miferj^ the tyranny and

oppreffion of cbe enemy, they have oft-times put backi but from

MrtrfUHMAMhWkMhAaMMMVMMMMa

Cii*|>*5.SeftiK tbtomly^^to Sal^itm, '15

fvir^rd ftrvitmit and tbrslJcm^ tb^y could nevci f&ve4 they could noc deliver the perfons from the tjramj dftkiir Jirm^s^wbotA tbcy havfebten able Co deliver from the tjrdnnjoffitrfHlwin. But the ^S^^i/^tfi/can fare from toward andfptritual mtfcries^ becanfdfe from (innc; Mm. ll. 2i« Hi fiall faw bis ftcfU from thehjffmes. Sin bach gilt in it, be favct osfrom that, by ihcdding his blood, and procuring rcmiflion. £ph. 1.7. And fin batb poilotton in it.- He (aves os from tbst| by cleanfuig the bearc^ i lohn i. 9. And (in hath dominion with it; but Cbrift batb aflfurtd thacbe wHi m^kjimfrte^ Joki, hnA cbatno fime fi^ll have JUmktion 0Vfr mt% Rom. 6* He can fave froni Satan, V$b. 2. I4« Hedidthr</9igh death drftr^j him ^hohadihe f$^ir 9fdeath ( )tbf DcvU, a nd ver« 15. did dtlivir them "^he tbrpmgb the fear ef death -mrt all their life time fihjeB to kend^ge^

He can faf c from tbew^ ef gcd^ io be did, by i^ecemiag a q.^ „,. ^y fon r«r/Jr)Sriii,byfuffcringthe fcnfiblcand marvelous impr«ffionsYrai(lRf^aifej&) of bis dffpkafnre for our iinnes. Jefus (faich the Apoftte)i>etbecur'Wce I Thef, 1»1 o. J^ liver id Hsfrom the wrath to ceme. . ^^ 3*5-

They were focb Satioors, asdid need aSaviour: Cbrift was 3* tbeSaTioarofcbem wbo wecetbe Savtoors of others r Many tbey did fave,buttbemfdvea cbey ceulinot favc^

Wbtics cbey iived,they could fave, but dying, they coald not 4< fave any longer; but Chri^ fefas favcd us by his dearh,che lofing' of his own life caufed ours; vtmttfavtd by his i^ath, the fin a/Mnth. 10. tS. mantametigivebisHfearmfeeaijormanj.

Heieeg4Mef^Savi0Ur;]oh 4-41. 7he Saviettr ef the ^eoertdi z.

The Saviettr 4^all men, i Tim. 4,10 Therefore fttde^ ver.4 calU the Salvation by Chrift^t be C<?ffliiw(^«jJ4/z/^f;«». Miftake me not, when 1 fay that Qirifl-is a general Saviour^as if every man in the* world (hoo!d be faved by Chrift: Be is noc a general Sovrbut inrefpeAofindividualperfans^bur, '

FirtV, in refpcA <^ffuecfJJSeas of fetfoni. That is, there ncvrr was any age facceeding a former age,but in every age Chrift

was a SaviouT,y^/S» Chrift the fametyfierd^, ani f^ddj, and fdr

rB^^,Heb.i3.8.He is the Saviour rn the daies of old, an i in our dayest and in the times after Df^ . '

In refped of NatioflSr Bf is^ not the Soviour of the Je^res 2. only, but of the Gencfles^alfa : He jufiifies Ciruumcilitm by faith,

artd 0pchr9tmeifen ihroagbfaiUe^Kom* 3. 30. The ]cw cannot , .^ botft

' ...

t6 Jfakh in tie Lord Jeftu Cimfi Ch.3.Sca.i.

- - — ■" ' '

boift,nor cbe Gentile compUine, but tbere is Salvacion for tbem bocb in lefui Ch rift.

3. . In refpeft of conditions. He is not tbe Sivioar oftbe great

and mighty only>9or of the poor, and defpertteonljTibuc cbc one and the other (hall be faved by Chrift .- Tbe Salvation of the rich is not in bis wealth, but in bis Cbrift.- Neidier (hall the ; poor perfon be exdaded, iuKraufc of his poverty, but all forts oP perfonsybigh and low, rich and poor may find rtriftco be a Sa<> viour.

4» In refpetft of relations. He is not tbe Saviour of tbe 14afler

only, but even of his lowed fervant; not of the husband only, but;of tbe wife; not oftbe father only, but of tbe child; not of tbeFrinceonly,butofehefah}eda|fo. The ApoiUe hacb faid enough, 64/.3.^8* Tturt is n^khir lew nor Gmtile^ tbere is meifher ,tonJn§rfrfi,tl0r0'it neither wait 9§or fttttslt^ferjeitre mllenein Cbrifihfm.

2. He is a oighty Saviour: he is ^Ht te fixvt tc the Mmcfi^ HAe./*

25. and this appears if you confiden /i. Jhtgreatneffe pf hit ftuisJeQipn. That he. was able alone to

fiend before tbe juftice of bis father; and to anfwer and fulfil \t^ even to appeafinent and contentation, )*ea, fo entirely did be anfwer ic, that God isnqw pacified and become propitious.

^ The greatnefe of hit pajftent. That be endured the

onfpeaki^le wrath of God; O what a tbitig was this/ that the Lord lefus could at once be able to bear aU*our fiones upon bim,af]d thecDighty wrath of God for tbem^ and expiate all of tbem!

Hedidftand at the Bar, not to fofferand fatisfiefor one iia only, nor for ail tbe finnos of one man only, nor for fome (innes of moft men only, nor for all tbe finnes of all men in former tgeS) but for all the (ins of all that (hall be faved, from the firft fnan that |ived,co the laft man that flitU dye. Yet though be bad all their linnes to anfwer for, (bough he bad a fevere joftice to deal with all, though he had a perftft law to fulfil, though four mighty enemies CO conquer. Sin, World, Death, and HeU> yet he went through all > fatiifitd, fuffatd» conquered.

4: He is 4 ptrfeS Saviettr^ tbe perfedion of his liiviog conlifts in

three things* - Firft,

-1

CL 3 .SeGt. 3.* fi&0 a«(|f n'^^ to Saltation.

Firft in the 4/tfi»Mif jjfSr i/#i,what(6ever was required mericori-oufly to fave men is in bim alone, there is noocber name befkte bis,norwifjihts^bDClietloneiiaSaTiour,therets cne midi^t&r Ifttvfiin ,Qod. an4 mM99/tk$ mAti CbriSi 9efm^ faid the Apoliie » J 7 im. 2, f. There is no concnrrence or a ny Angel, nor of the Prayersiof any Saints departed,and glorified, nor yec in the in* -•berenc fan^licy in any mati iiving,nor yet of any workes before, • o( after grace^ wbtcb. comes in with Chrift as a meritorious i

caufe of our Salvation : Bat JefusCbriil alone, is fufficiem, and \

effcdoalto£iv(Slhe(inner}asthejTtfvrrifaitfMtM mfnJ(w /b»nU \

^, to is oor Salvation. Thoa canft not come tp an Aoget, nor I

to a Saint, and fay fach and fucb finnes are the burden now upon my foul, do yoa by your righteoafneiTe ea(e me^iuch and inch debts are npon my loul, do.vo|ifacisfie forme: Thou canft not come to God and fay,troly liora { have finned againft thee, ^

but here are fo many floods of teares which I have (bed, now ^

for tbeir fiikcs waih and -pardon me; Here are fo many prayers offered op unto thee >foi( their fakes heare and harkenj and for-^ ' '^yc; befe^re fo many charitable work§ by which I have cloth-. ^M the nslkMlf fed ibetongry, relieved the poor, for their fakes look upon me and accept of me. -

, It is Very tme, that thefe things arc required of Qiriftians, and I (hall hereafter (hew onto you the nece(Bty,afe and efficacy of tbe«;bnt if we (peak of the meritorious caufe of Salvation,

In tbef0t$$0ff^fit:(tom whatfoever we need to be fared, ^ from that he can lave us, he is not a furety, who undertakes ftch a.mimber of outdeks only, but he is*an atonement for all (ins: finnes of nature, and finnes of life, fins of ignorance, and fins of kaowledgei fins beforecofivctfion^ and*fins after cohrerfioo, yea he will deliver us fat length^ from all the concomirancy and prefence offinde, and mtirely from' all temptations and all forrowes, and all direafcs,and all death: All tbefe ( in bis time) will be put under our feet.

In the efficdij ^fi^: Being God and man he falfered and dy- ^ ed, aad tbcrel^ wrought the works of our Salvation at once; be doth not dye every day to make onr peace, bot having once ^finred bimfelf, tb«t was (o complea^ and acceptable, that it kitrts for ever. The rtjpetition of thin|p (in fome caufes) im»

D porta

iS fmihitfpULordhfmCbrifi Cb^^^SAi

I'W M BWf t ipii m i m*

ports imperfeftion, forehatwbidi isftill in ioiag^k oot pe^ kAlydont; at eke Pbyiofopbec fpcakiof things in motioii; cfciC wbiiescbeyarcinmQCiontheyafeiiDparfeft^lHiCwbcn they «c« Hins cbic tnd and feraie (or Wbtcb ihcy. nwvc/tbcn they Ttft$

aowCb rift baying once offatdfaiinfctfc for to ftvcDi, be rofe 9g^\mMi)'attd9w»sitherigb$tMd0fbuFdtk€ri he irpeaitcs bi» Aitiferings no iDore. Hcb. 10.^14. By ^nc^oftrinjrhtlmk V p^rffSed forever them tbafi afefoMEhfied^ H#*. 9. a8. ^ CMfi t»4t

W€i offtrtdi^ hesre itefinnts of mdiff^a^t^: tkHio^ fb$mikd$ b^k, fir him fi^ Jm sfpegre tJm ftfni %bm§ wiibem 'fif^ mn$^ S$UPMiei9^

Thus, for cbe tmponance of the title Jeftiii tfae ntittitieis.

"1 I " t ^" I - ' 1 ■ I '

. j^ec'T...'nv.:

»••

CHrifi, Meifiab in tbf OM*Teftament;,,Md OniA in tba Nw> of the i%m% fiigi|ifici|tioo J9b.i.4^ ; We tmt femd xk9 Mcfi^ whkh Hky^Hi^r4t4uhnibi€hf^,%j^ i.b»Waftfeec w<>r4uot^uf,ibae fejfnfw^s GAri^,thatbe, vfbo. watoor S4th^

enr^ was anointed* Tbe Lerd hsth ^oprttt^mf' Pe premlat gead ij^ dingi^li^\9h^lA. %/fnd h was smemt^edifeiththi OfirfgUdmefj^

Pial. 45.7, vilLyougtve me leave to let yoo fi^ iQUch excellent cias in ibis fliort word f Wo do fpcak ciQcb oi Jrius,and yet wc are ignorant of the for me of his faving; and we b.eare mocb.of Chfift^but perhaps we under ftand not what force^vhat comfort, what bappineife is couchfd therein; therefore I will oofold m)to you, I. What this anointing of ow Saviour 4^tb »mpart,a; Unto what be was anointed*

. For the £if ft^ tbe afiftit^ttng of km in whom we ar« to believe^ dothfignifie. i^ Hinfi/tgHtigr anditfffired ef^^nalden to be iQUr ^Mediator, andta

performe the work of our redemption. When that the

TrophetM feutedtbe Of I en.the he4def J elm, Cbey prefently Uevthe trml0pet^0ndf0^^JebU it King]; fo.wben Zaiaek^thc ]Rrieft cooke a iiorne.of Oyi oi*c of the TabQi:«a€le, and Moi»*

ted SelmtMjthef Mem thcinnmpeit^$nd 0M tfief^fUf^idfi^ffvei jirm^^«Aw0»iKin.n99.(assf befiaiid)thiatsibevery perfonwbo God bath appointed to role overui.Io lifcie mdnner, becaufe the

Sonne

•v'MManM'M

Ch*5.Sc&.i* the only way to Salvation. Ky

Son of God is made t Cbfifti becaafe he is anointed, wc may infallibly conclude, that cbatperfon, who was God and man, was appointed,tad (ingplarly defignedco be our Saviour and Re» deemer; fo that we may. with Mn^ point ac him, TcbMtk^ l^mi-^f Goi which tdl^ethaway tkefiuna$f tbiwcrld. And tberefbre irisfaid that h^was called,that he was Tealed, that be was fent; it was the Ad of the whole Trinity, to fet the Too apart, to become our saviour: So now for Cbrift to be our Re- . deemW^is no iidion, bnt a reall thing; nor was ii andertaken prefttmpmoufly, without a calling, but by ordtnatioa fod the inftimtiOoofGod.

%Am shinJifMt qMolifhitii^ (that IS, )that perfon, the Sen of 2< GpJ^ being anointed or de(igned to b« our Redeemer, was ena«* bled with all the richneflfc of Grace, and fitnefle of gifts, every way required to performc the work of our redemption; / hitve UU W/]p (Jaid the Prophet, PfsLS^. 19.) en one that u Mighty; fo is it here,our Salvation is to be wrought by one who is ettabied to compafs mA performe it.

Thertforeieereadof tbej?«sr^»jf fet$h^theffwt^e$^him^Mii jer. jx. 34; t)itt^i^i&^is/iM^^i^^iin«AM>a eminent fhlnefT^^evMtoan ovef>^ PGk 4^«7. flo«(^g. Therfe vkis no winr of hotineflfe which tbe Law could A^* ^^« 3^< fe^tt<e,ett6er fomature Of aAioiia,4ind nO word of power to foffer or conquer. Yea, he was fo adorned and beautified with , ibHititf to rivej&at be did not obly at once go through the hard tei%k of our Redemption, but he ftill difiilb vM^ . tik^d6tvhtb^hirS|^^t;toftfe«iiAort Md tniMr^ fsocn oat cor-^fuption, &c. .

Afmtt Mftdfteiifani MeepMien heih'ie OeJt^d M4»,look as the anointingOyl which in the Law was referved and beftowedby

::

defi^hfia r^t^^'' In Kke flimMr dotb the anointing of Cbrift imply » A me^ mirvileus dttd grfcktu sccept^n idem ':'-''. -- '

ffPitkifei ; and ^0 hit Sdctifide' W4I # fweef fmelUng e* |^ ^jriiCWas'tlicfGdfiJM Attmr leith IfteitUjf^ Retr:8« j. wliicfa w»at

lip to besven^ witli a fiireae and delightfoll #ett-pltefing-

nm.

Da ff^k

ao YakhtHtktLordJtfufCbnli Ch.^,Se6t.^, ]

fionitha$ Ufus Chrifi camf into th$ worlduf^wfinfifri, Tim. I.

I. How much is the Charcfa (in tht Cdnticifj) a ffcd^i wicb the

favour of this frtcious aitumentl

O bow much more precious then gold, more delightful then %\\ the rivers of Carnall pleafures, is thtfc Oyl of gUdncfle wbeir« with the Son of God was unointcd : anointed Co become the Saviour of my Hnful foul/

Solomon fpeakes of Oj/which did give a choorfnll counto^Mct^ furelam^tftberebeany thing wbicb can revive the bearc of a drooping (inner, wbicb can cbeare or quicken bis (pirtcs, which can put life into him, it is this, chat God bath appointed bis Son to dye for bim and to fave bio.

SECT. III.

d, ^1 Ow for the fecond queftion, ( vU ) Hni0 Whd$ }^ss Cbrifi l\ Mointod f For a fatisfadion to this demand, we moh know that tbofe who were anointed, by pods ;Command^ wece fttjdo^rod tofitgnlsir 4md ffitid ofia^ tifiroi^,^n4 fherc wcpc three forts of perfonsiwbo were coexccu^ th«ec. forts o£ofiiccft« who were anointed. . .

Firft«tbe T^rioft^u we read of tk^^m and the reft of that or-'

Secofldtyi Tb«7>*^*#«, W iPAiffc^by.^M^i, iK^ 19,,

16. / .' "f : /

Thirdly^ the Kin^ as D^mriA by Sdwuul^ itnd S^omn » by Zndosk:

Now Chrifi diffessfUMi all o^j, iwbo w/erf aooji)t^^ we read that fome were womt^itoMPKinp ^ bi^t oat xo b^ fjfiefifi aor Prt^lv/i; others wcTe^lkAi^iU'tobfipir^if^ be Prophets, nor Kmgs : >o(hrrs. were anointed to be 7^r^hess ^[ but neither to be Kitf^s , qor Priofis^

Againe we read or fome who were to be Kings^ and Prie/ts , as AM^A^Jr/^, others to htPi^ofhets.tfii Kiftgs^OiS D^iff^fwx^ tabe Priiftj and Pr^fivP, J^ot^noc any one was anoiote4 a )Cmp|(^ and a ?r«r^ and a Prophet coo/nndively. Now hereisth^^i-., crllcncy and the eminence of Chrifte mokning. Hi was anointed,

* to'

-^■————^—————————^ ' ' ' J . .w—

Cb.9.Sea.s. monly way to Sahatm. %i

to all cbofe three ofikci, not only to be a T^riifl > but alfo a trppbet , not onely to bcia Frofhet^ but alfo to be a King.

Had be been a Priefi only, be might have offered iacrifice, for OUT Hnfol gilt* But who ihoald bave then been cbe Pra^

J bet J to have pfimd tki ijts ^ftbe klini^ and to give the ignorant now ledge/ Had he been a Vri$fi^ tofmfir^nd a Vraphti^ to inftruSi only, whoihoold then bave been a iCiJi^, co have abolilbed the con- ^ fofions of the Hearts and Life» and to bave fubdned our finnes and (o to Usd csftkfiiy caftive}

Nay that be might be a compleat Saviour and Mediator. He was imointid to h Priefi Propbit 4nd KingA will open fomeihing in every one of tbefe.

He was anointed, to be a T^rkfi, Than art 4 Vriefi for ever sfter the order of A^elebifeJie^^ Pfal. iio»4. foHeb. }• i. ^efig C^'^'ifi is called the Apoftie and High Priefi of our frofejpon ver. %. He was faithful to him that appointed biro, iee Heb.^. 10. jd26* There arc thele things implyed in his anointing cobe'our Pri^ft..

> 1. Tbae he was difigned perfeSlj tofmlfUthe La^ of godfor-w^ He waara {itisfadory Pfieft, there was the ceremonial Law which he .fiilfiUed by abrogation, and tl^ecc. was the MorM Lei^^ whicb he fulfilled by obedience* Wbatfoever the Law of God could require^ either for the holinefle of nature, or of life, tiiiCMtes 10 be (wiA in Cbrift 1 And fmch a high Priifi hcsme m; wbo^ Uf^ hm^mekfe^etmdefikdffeper^tefrom finners, &e. HeW 7/i6.<Meiicc.is.hc ofeen called the Mf and jti^ on^r, A|£l. ^.14* a6d C^M«^7«3^- ^^^ is (aid to be without (In., He bad no finne at all of which he was perfonally gilty^ but he was^^ every way ^ rigbtteoos perfon. and fml^lled aU^ ^igk^^^f'^

I fay fiiifilfed it> cot for kimMl only,, bun for us; h t|^&t tC yo« would now looi; for.a rigb^eouifqe^e which can i^very wa]^ ntisfie^and wbicfi is every way pundualty exa(^, and ui^blameV able, you mudlook out of your felvesi. unto the rigbceoufnefle of Cbrift^s P4iv/did»TW.3^an4 tjipr^ore be &ith| thitCiri^ 4 l^end ofthet Za^for nghteo^ftfife ^o:iperj] fine th^t^ f^lkvnh^ Rom.io«4. . .

To tmikf fxfiatm f^r fyma i He^as an expiatory Prieft* - : There.

a» ^ Faith inihs tcvdjefui Chrifi Cka.Scd-gi

» ■ I I »^r^»—^^^^

There wm in the Lav7, facriflces offered by the Pricft, jof vh icfa

feme were Orat/iUtorf^^vhtnn God was prttfed;tiid others were

Sxpia96rj^ wherein God was appeafed ;as in cbe obladona of the

Lamb, &c. chusitftands^witbus. As we sure creaturcf^We are

bound CO obey God; as rMtomUamiriikims in^^trnw^ we were

bound to obi J thi Morall Law of God, and now as ^fi^fnl crea^

tures^ we arc bound co dt^fw^r tht trMfifgreffions of that Ld^^ by

i cxpoHng our i^erfons co the endurance of chegrcat curie of chat

\ Law^andcbewratbofGod : The Law is broken by us, Gods

^ juftice is wronged, bis indignation moved, and oar own ^h»

like fo many cords bold us faft« and deliver us bound hand and foot to the vtnge)nc?e and ponifhment ot Gods pure and rigbte-ous jaftice.

Now foppofe you faw a number of Malefaftors goitig co

execution, the Kings Sen meets cbeib,cbey are hetvy, weeping

an<t fobbing becaufe death is approaching; Why? faith the

Kings Son weep not, you have provoked my ffttbefinid have

V defefved death, but fear yon nod I will take aconrieto.pre*

^ fcrveyoorlives:fiow fo? Thus, I will lay down my own lift

for yon, Iwilldyeforyoui to deliver yon* It ia even ttbna be«

tmti Chrift' and us, we all have finned, tnd by retlba tof fiiuie

are bound over to deatbi and hell, bow now (hall we efeape)

Thns.God did give his own Son, and he did take our fios on

him, and did dye and (hed his blood to expiate omr gilt aod pro*

% Cor. If cure our pardon. Hence is he called a pomfioo jorfa^^ and he m

Rom/4. ^^ ^^ ^'^» ^^^ ^b^( ^^^ if^q^ki^ lOMils^dtm him, and that the

chaftifemenf of our ifiMO w4» ufonUm^ and tO htJURvoroJtt^ doMtk for our ftnnts and tbac ChHft omf VaJfoiPir 1^ /j. crificodforMSy I Cot 5. 7. And obferve cbe pbrafefCiri/I^ mr FajfeoviT^&c, You know that the Pafleover had a Lamb»aaMl th^ £imb loft btslifeand -Mood, and thic bloodH^.fppktkfgd 0ponHftd9orjoftho^eMikr\htfffr4it,tf^^ deftroyfaig Ai^l^ did paft by the doors wfiereitwtfs fpr{nkkrd,and their lives were preferved^ fo it is here^ we (hould have been deftroyed, bat Jefoa Cbriit our Palfeover was facrificed f eir osi (m.) be aid poure oat hifownbloodi vrbithiltd ^fffwer for b«rgilt,amtfo preierved* our fouls.

Now Concerning bis Prieftlf expiation of our fiones observe, Fiift»

mtr^m^^^Fmammmm

^ • I

•■■^

Firft, tbc Prieft^ who did o(kt this apiatory facrU

Secaodl]^the&cttfic£ it kl(.

Thiidlyi tbe Akar opoti $9bich k wtr o£fered.

Foarthly^ T he dignicy and efficacy thereof.

The Prieft, was Jefus Cbrift, as God and man, as oar MIfdiat i» tor,for chat did belong to the Prieft^ who was to offer fiicrifice, to be A middle pcrfen: A4r0H was eo bear npon htni the (innes «f the people,and to offer for thetti ^o Jefus Chrift, as God and ^ maOy was be who did^ffcr up that facrifice, wbkb did expiate onr (innesf Hek 5.5* He that faid unto himjb^m wr$ my S§mn^t0 day hdvf I k§iptuntki4^ verf. 6. He faith alfo in anodier place, T^hm 4kH 4. PrkSt far yvef sfier tie 0fdir pf Adelclrife'

The (acrifice it felfi was Cbrifl: as cooflfttng of foul and bodyr z.^. by reafon of oar fins we bad fof felted both our fools and bo-dyes to the cor ie of the {.aw, and to the wrath of God: The arrefl: and attachmenc i^as out againft both, but now Jefus ChriA becaipe Our P/ieft and offered bis foul and body> to quit and rdeaie ours. Therefore it is fSiid, that he mtt^ hisfeulttv pff^rmgfoffim^ Ifai« 53. la And that Ins (0$lrh$$0XC0edifi^ fir* redPf^tjivtn ip if nt^iMat. 26. jS. In it he ftklfae bitter ^ngiiiih and wracWwhicb made him;€oyi«f<ir» tvfm.dro^spfHfpd; Andi> as for his body, that was prepared for him tofufferforus}' beaceiris^raid»tbat.be ^^ omt. frm 4^ Im mn^ipdj^.pnshettit , I:Pet* a. 2^« \l is^veryitu^ytbsi^ tit iGodhead jtormatlti^ Twi? not the faccificev tbat cQUld ntitbet fuffer^ nor be affltded/«oo}y% it did ai4 andailifttb^e tiumineinaettire^^tiiQb wais offened ufiar. afacricc.M . .'A: i.k •. j . . ♦ .■ - .' :' '.i

The Altar on which this facrificc was offered, which did dx-i 3'* piarepvr 1ms,was Chirjftati Pfld^ ai^ the faffei'ingdad: properly belong CO the hamafi< o^acu^e, Ibthi^ efficacy of cbarfuftering^, did apperraineto the diviaenature; had be been God on'ly, *he. could noc have foffeced, b^d he been man oniy» be could nor have mericcd..: TktJlf^^f^f^fi^tf^ff^^i^f^^^ottbe.ffh the AI-^ ' tar 4 for here that which did rii»l(« up the' high ^fficac^ of the la-crifice^ w-a& the divini; nature of Cbrin« . Thar Jefus Chtfift who was God and man did offer up bioiieif as a facrtfice for (inner, WM more then if all the holy Arigeh and holy men in the world

had.:

hid foflfiered; tticre is now,by reafon of the divine nature an infi« nice dignicy to anfwer for all oar fins which elfe had ftood an* cancelled.

The efficacy oFchis facrificfr, w hich'is this, that he took away our (ins, blotted out the hand writing, nailed chem to his crofi, bOFie^ them in bis grave.

. Heb* 9* 2S« chrifi^ mtu otice offered to bear the Rns of many^ ib,i i. £vkrj BigbPriek ftand^th daily icniftiftting and offers-ifag often-times the fameuicriflce which can never takeyaway Hns. 12. Bm this man after te h4d offered tfW faerificif^ pns^ fvr ever fate dawn 6n the right b^md of GeJL

He did by his facrifice take away at! the gilt of Hn, and all the fatisfaftory puni(hment| for all this was charged upon him as our Mediator, our Prieft, and our furety, yea and he made a i ^ perfed reconciliation betwixt bis father and us^ arid therefore / as our Prieft he is our propitiation/i fob. 2. i. and our recon-* ciliator and peace, Eph. 2* 14- and our atonement, Romanes 5, II. •

So that to give the fomme of all this, ^efut Chrifl was awift* ir^, that is, deflgmad by god the Father to bt otfr Prieft, (i*^*} to offer up hinrielf, as a perfed fatisfadion to divine Juftice, for the remiffion of all our finsi and puniflimentSi and this he did perfedly performe forut| and this was accepted of God for

us; . • . • ' •

I fay for us, he was made fin for us, that we might be made the rigbteoufnefs of God in bim;and who is made righteournes, redemptions and fanAification, and wiCdome to us, and that of God, whatfoever he did» or fuffcred fi-oni his Father, it was as our furety, in our ftead.and fo it is reputed J. A third part of his Prieftiy office is this, that he doth make

interceffion, //4.5;, 12. Ho bare tho fmnet of many, and mads ifitercrffion for the tranfgroffers^ fo Ro9», 8, 34. It is Chriff that dyed.or rather that isrifonagduno, and ieevon at the right hand of ' God who alfo makfth interceffionfor m. And therefore he is called our advocate, i Job. a. i. and is Aid to appear for us, Hek 9.24. He is as it were the Deputy, or rather our Attomrj^, to Negotiate for us, with/beFatben ^

There is a two fold ihtcrceffign, one by way of duty, another

by

■•-r

Cb.^Se&,^.i the only way to Salvatiott. ~ 05

' —————--—_^___ '

byway of merit, one of charity, another of dignity, Wheal pray for any inan in diftrefle, I am fajd to be an incerceflbr, to deal for him with God, as a matter of my duty, and out of a charitable refped; ButChrifthe only inccrceeds meritoriotfjl/^ i(}d by way oidignitj. His inteirceifion.as I conceiyei intimates three tbstngs.

'Xbtixhihkipn efku fitfonkefcrt tht father^ as our Surety, i, our Redeemer 9 our Mediator, I am he,andlam hereto an^ fwe*.

. H^s-^xMitian^fbisglmoMSmtriij: for he doth tioe nakedfy 2. appeare, who appeares as an irtfercefTor^ but he muft aftively appeare, and fo doth Cbrift. He went mp t§ heatren with the pri^ofbistUodymth the ranfmi ^hicb ke purfbafed, with the rigbtedufntffe.MnifMiifdRion made with the merin tfbid obUtiSIt mUf^rifict, aird there he prefemi them continually before hii \ iicfacr,as ii Clirift fiiould fttll fay , Fudmrl^mbitbiuJ^edf^t ^ to get f^dow^ to git favour^ togetrrace^Andtbgetfuch^rfmcbgiod things ^ihiilsu\eklomltbat Ifkid^tb^priei'thdt Ipdid, to fdthfio tbj jnjUci^fulfilthj Lawito rtmit tbofefati^ toicn^t^ tbi(t^4ieos^ .

Tbeingtdtiafing 4$$ -mHbtho Fsitber :.which, he doth hf tht 3«

<Ati\\fi\yi\\a/fU€Mt^9fhi$ M» mortis; when Hngetsufp to ac^ cnfc out perfons,and our prayers, then Chrift (hews himfelf ouo interceffor by putting alide the force of the bill of complaiijtiaad .aoTwBrafor our perfoilit and far our feryices« . <. «'. >: -^.

TrueO Father/eliis man hath finncdthus^ agaitaO: 5bee,' bulfl

:ftm hit farcrfy to fatrsfie for thefe his - (innes» and Jl. did

(hedmy blood for them, therefore nOw look not on him/tut

00 me, and for my fake, accept of him and be propitious to

him.

Sofor infirmities, true O.Father / his iroperfeAions in duty are many, but I am IQ besre the initfuitfoftho holy offerings \ 4m i

tmj rigbtivttfttiffo isperfsH^ and that I prefent unto thee for him^ now notwithuandioghis weaknefles, for my merits, accept of bis pcrfon, gmt him bis reqM(k« do him good. Thus Chrift is the AilgtlfWho offoroiMp tbo frsfort §f Hso Sstints with itteotify^

Bav. 8.3^ 4« Nay, Father accept and indine thineeares^IbaTO

4cArvrd acccptaacei andiaodmce,&c»

* '^

fi . -SeA.

\

MMi

SECT. IV.

/ will rdifi j$M »f 4 Prof kit from mmong their troilrrwm, the

vrfakhiscxpttfly ioccfprcced cobe Cbiift» by Petor^in^^B.^^ 90,2i« Tteirfore Chrift if calic^^Coimfeilor^/y^.y. 6. ooe»iio docb advile, and dircft bis Cburch; tndcbc DeSorot Tosck^r^ iAUs2i.^ inddie AfN>ftkofoK pr^&lSkiiit JM.j* i. «cid thtimtkftAimkatffc, Rew. i.j. Aadawioiefrco cbc people, 'A 15* 4- ALitadcr and a ComflMnder, yea, be b called ibe light of bk Chardi, Z/^. tfi. i. AadchelfsKofthe wodd^ZnV a« 31. ( difti is J k isbe viiio did icvetl lo cbc world, cbemm Do€bMtvfttenm\iiie,md th€ A9goi0fth€(!o90tkmt^ UtUy It. md the fiiOiop Of out Ibulv i Pot. %. 9%, nna the triUont oi God« I Cst. i; 24«

Tbe anoiocing of Cbriftcobca Piopbcc iiopiyci,

^ . Tbf the was cor^i/vulr iko mllofhk f^htr% and afe wifeo #/ /#/!fJoh.i5.i5 /illthifrgsthatlhavoho4rJofmjfo$kor,lunfolmmio i(f0W9tmmojvm: So Heli«'i. t. f^ tifofitUsi Jmjom b^ hmb ffokfn f msSjhy Smt, Job* & ^& ^4||Xir, i# »iMip/k*/^ m go^ikom bMfi tkt wordi if eiorndll l^ ) fee Jf^idh 6u z. MmtsUm 11.37.

Tbere is no pcrfos. who moft dare fio ptcficfibc any ocfan d^ ftrine^ hmt foch aa Cbrift bich dciivcfcd. He may cot coinc new Arcicles of faith nor of obediencC| Cbrift is appokced to be the PropbtcofbisCbuicbiCcfaat if) CO deliver mo tbem, aU focb troths from bia fatber, whichihalf aad do coocerse tbcir e^ verlaftiog ftivation*

2^ Tbatb is CO make ns know cflTcftuiUy tbe things which be

doth revetle in^bss Word. There is no Prophet able to convey his^ddArme beyond rhe eare, though it be t$ ctue» u tmcb it felts and as good, as goodoclc it felf ; we cannot make men to oodee-ftaodic, nor to tmicve it, nor to yidd onto it^ but Chrift ir that Pvophec^wbofeCbairiBfai betveo^snd whofir ipeakiagcao yet metceiKOtbebcaiCfofmeia; He can nuke aa to know wi& dome^be can teach oorrehicsy and tmth in die inward porta, there can be write his Law in our beara; tbongh the minde be

aa.

«*■ ■ I !■*'

ft^AarkitdftiloidOCtic icl^ yet bccui mtke the lighe of koovr-ledfc CO arife ja cbc thkkeft dtckocflc ofcbe miiuK, though the }Qdgmcnc be corrupt, ftndfiilt of errors, yet Chriftan ered • tbroMOf tQtfbrMddutftns ioto the pubei of righceoaraefife; though the heart be dalljet his words are is &re to quickeo tbit heart; thoogh it be as bard as the rock, yet his word can be as the haAner to break that ftooy heart i Histeschingcanfofteo th^ moft unflexible adaoiaat, be is able to couYificei and beod^ and alter, and bow ii^tbe very de^i Jh^hiort kk vwe^^ndtivt. So thftt if any perfoo dotb oeed any dtredioos^ any enablemem for beaveo, or the way thither^ bemaft know that Chrift is the Pro« phet anointed; wbatfoever belongs to ao heavenly inftruAta^ atvd to an heavenly drawing, and obeying, that is to be found, in Chri(W and bad from him who is anointed a Prophet (chat is ) ddi^iedto (each theQuurch, and fornifteth with all the trea« (iuea of wildoose^ anid knowledge, and ability • &c«

SECT. V.

»

Lii^fC^if mss mmicduif ^Xif%; Oieiefore 7fal. 2I a. p., ^ be is called G^ds amcinud^tnd. ver. 6. the King whpm .b« ^* * * tiUifu^mhkkUjikiti^Si^ TbtJCim^ff Kit9gi, Vj^. i^ 1^. Hs IhaJtivii^Mmtrr the kmf0 pfJodgt^jLiJL i. 33^ (o /UUr^ 2,9f iSf. ^Uiti»^0^£imHit0m^mkiMf^n^0itdiw44riA^ He batb thte Scffier of RpfMj^ttid the Km! of authority^Md^thcfwoivl of

fiover^andifccibreneof jfldgCBem} and'rbe Laws ^fbis kps, and Uie teyi of U^e and dcaibft.

Npw ihkre^l officff of bis^.to vbicb be was anoiotcd^iinpasf* many things.

Ficft^bntbe jst^baarf inle over til the hla^ipaafand nideediiit aacucat kingdomeitachefihoveraUchf worldi fcooashehigbeft Angtl i^ ihe lowed Devtt^ •

^ SecoaMy»ibM ke isM<€Wv#r«#n^ifiilV iifiC^fmck, l^higi h

d^rs, Ifik p. $. And ibopefore he is laUcd the L^m^itu^t hm*A% X2. and Mllfit dm H$ $J f m^mmkiedu Itit 4lJ^^oh.s^^a^• » abif end yota have the r0d$fbh Sttpn hi$ b§lj 4nd fighti$m £air/,ind

El hia

bis mighty and blcflfcd Spiritt to give force onto tbem.even into cue hearts^ and there to irinl '^vtry thottght Hf^c^fttvitj t^ tti

vbfdiefiteofCkriai ' / *' ' \'' ■ * ' ^''•" •

fore he is laid to Gird his jvoord upon hh thgh^ Pfal 45.3.and to fi^r Ufon a horfe mtkhis'garmtnt dipped in blood and armed, as if hc were r,^ady to fight.' He is th< mighty redeemer of hi^ f^rvanrs, agdnrft ill who Intrench upon* their peace a^nafafcty; arid he-ftfikesdowne?4*/it)theearthf6rperifccutfng"htm.' "

* ittclongs to the^King to be the defence of his fubjeds,* fo here, God hath appointed alhheProtedions^thd fafeties, and deliverances of the Church to be in Chrift. ' Fourthly, he it to conquer all his and our enemies; God hath given Chrift a Kingdome,buc;tti$ fucfa asfae mull figbc fOr;' Not a Subjeft which he'hath, which coiriej in unto him, buc by conqueft; If we be in our ownr b andi« peccatnm HcOis efi^ qmaasm diu eft, faid Saint Augnfiim^ and if we be in Satans nands,we arc in that enemies hands.

More plainely, there are thefe enemies of Chrift and bit Church which be is to conquer for himfeife and them/

Firfthelij and we read that he bath ffoiledprincifulitks and pwerSyHndmadeafiiwoftbem ^cniy^ and trinwfhed 9Vfr ehem^ Col. 2*15. •

Secondly deaths i Cw* i;; 54. T^idth hpi^altovHii uf inv^$rj'^

9<|r O death where fsthj fiing^ O gt^v^ t^bireitthypiOtrff^fir^ }<$; s?. $nt tban1($ be to God ^Uch ghetb m th i^ifhrj tbhfMgb O0r Lord fefus Chrifi. ^ '

Thirdly fin, and this i$)Ghriftalfo Co conquer;^ b^ is to ca0 d(el^n ait thtfirong holds oflnfis^ 4nd'aUimaginations, and to tofiu it4te ihe^hlenian% Heistordbdue our itiiquitties fbtas, and noc to fuffer (in to have dominion over us. ^ ¥i}^tt\Ayjf9fkked men, ba will ftick his arroWes tfi the brefb of Pi ihces, an4 in the hearts of the migbtyt and terrible 1 he is to

bruife the Nations with 4 rod of Iron^ and to dafi them infiects Bkf

Mfelf sets tejfelt: HewillexecotejodgmeAtuponailoftben^ Md cafttheiB all to the daft^ whorbfe up againft his^perfon, or Go-vemment, or people. He will fet his j^ople at reft from them 't}m rife againft them, and wtU mskf bis emmiiej Hsfooi^fio^L

J Cbap,

mt

Ch4.Sea.$;

«9

CHAP, IV.

' Wl}^ BelU^ng Iff the t,i>rdlefiii Chff doth imfforti

f^rti ./.'.... ..'•-.

^^fns(^^i% Ifkerrinp,radTaitbistike the

fingen which Wet^t it; Heii like a creaftiryiand 1^ &itb like the band, which d rawt oat cbence. Aa

2>4trfi fpake in another kinde,rMv#>iv4^ / wU tM y$0^wiM$$AeLtrdh4fhd0nfdrmff$mH or as PbiJ^ to NdthM-ndiil , can then any g9$d thing ecme Mt^fNa^reftf -FMldp (kfth,-c$m0 MBdfei. The fame iaco be faid of faicH) God bath done ^teat matters for iinfbl man fatth fiuth, Why? bat can any good bebtoQ^tby any cons, who are fo bad? yet, fayes faith, come^ aadfeevChtift-fs very.good; he 'is a Sar^ur fora poor iinnfcr, botic is'fakh s^hkbiindi hiatfo.

Mairke the aafa^ir of the Apoftles here in tbcu^J^^hat )M^ / ^^a^^/MTii^faith'tbeJayler? .

They do*not anfvrer, there is a^ Jefos Chrifl'^ take tbon no-mope care ; be did dye-for finfiers, and thoa (halt do well e-nobj^ i Nayi this they anfwdf^ thbn maieft be faved by Chrifl*,, boc thou muft befove in Cbrift.' . Nor a medicine is the remedy ^ . bat a medicine applyed* 'Nottheman,buc the roan taken^ becomes the husband) So'the taking of Chrift^ the believing in htm is the way to heaven.

Becaufc cbi9;is axiexcetldnt point f for our life^ies in it) give toe leave COfpeakfomewbatoirf^qohi . .'

Firft^ in the general and cherfc I will be btrief.

Secondly in fpecial, as jaftifying of faith, or faith belie ving in ; Jeftw Chrift T>m Lord.

Q^

ffhdtbelievmgmtheLcrdJefus Chu^^ScGu^^

z.

Firfti Generally.

For the generall nature of believing, obferve cbefe propofict*

■CM

Fit ft, that Mtevhig isti^ a§tvf tc ftfehmatiiff atMrf k?^fvm^mclf hy rev0Utton from Mnothtr \ tbere are in the foul of man three qualities by which we came' to finde ouc or perceive •tbingc.

Firft^oneqaalicyisSr/VffMV, #ir kflmhi^i^vihiclih a firroe aflcnc unrd a ebing which' majr be Hxitncti to chrtin^erfiand* ing by folfd dernonftratroii^fttniS^llitee friwiplef, or elfe by the undeniable evidence of fenfcj and eiperietice; as thiis,tbac every natural body hach power to move, or that the Moon will fufier tai£cl^p<<Qffiybtt€tieANett i^^ ape MafQeii4imdtbe water CO moiftcui &c.

ThoTe ^mf^ hiKbotb.^aattifiificer€aiiity ind trai^ in tlrem-irb^s^andcfarffeii an undoubted tndcnce ami cefrainty in ibc minded ibe peffon, tninf kimiirtiig dbiai; and fo cerCainc ind &U ii tl«ptM«afi««of ditmiflde^aboiiecheni^ that there ia 130 fcmpkof dtabt renaatding taiKCcnfriaa aoy u«oertiiBCy wJm* .therttetlMgibefo or no.

Afioiltwt ilitOpinton. wUcb ii an intvUeat evident aAnt;^ if InayfofbrtfeicMytteaniiigiMhe nnddrflttding AiablWaf-ftm^sniyaddroibe tluBgi|iaahit ytt it feef fane contaaiy tMtbn M ib^ed: and fsoftiw) wfaetber the tbingr be ib nr ia» i for as much as (in opinion ) the gnMindaarcioot &fiy Cfrtdent CO ibt nutt^e^faMtbcy a»4Bty pmba^ ibtaefbre thetf-fent by opinion, is but c^njeSttrdl. tkB^ cake t man mm cnTc mi 9 fcropriooa confciencc ^ fbareis Krdiat nan: Come evidence of AFgiMcntwbtckdtdifeem to wnctane ht aftioa or ttttttfrt, itftd yeccbatatfgnmeiinianoeiiitenaitflyconvifldngibf bis Jpd^ me&t^bntoa theothrrfiik^ tBere fiatti npA medium, or argn-mentiwhicb renders the praAice probably finfisi; wheceupan»if you come Ml demand of bim; Mayyoadofudra^ihiiig^be tn«» fwers J do not certainly know (that is )lmm not enmdy ami aiyfelacdyreftrh«tfof'a»yetItfaiokiinnf,IcfaiDktt ia fandblj and this chinking ( which is opjnion) is alwayes accompanind with fome fear and iinpition; fo thnc tbe niinde ta fake a panreof SidtoktrntmHngMTok tthtng ooeitlier fide« Tbioga ise parrly cleare, and partly -obfcure, partly, evidenti and paoly ineytdeaiL

ana

MM

Ch.4.Sed.5. Cbriftdadfrn^rt. 31

and tbcrefoffc tbc aOeiiC of opinion is atvraycs don be-6A.

Aiiocbfr is bctkfi;^ vfakh is an t0CQC uneo thfags noc from t• ^ Wf cvidMCf of tbc thingft tbcniGdvcit'tec only horn the reitci-00, or teftimomr of tnotber.

If I feel cbc nrc to borne my band, I do not call this a believing, bac a fcnficf ve knowing, if AbimgM comes and cefls DdviJi that bis Sm %4^fJm$uhmtgtdMdfl4m9^ ciKKigb€hisl>e.lmMr-iedgin bim iroo favr it, yet it is belief in Dtvid^ who did betfe and credit tbe cidiogs;.^ th^t (to l>c bcief ) belief di Acs froa>> knowledge in this, tnat4(now1edge depends on tbe evidence of things themlelvesj bat belief^ though the dliings be certainly trae to which it doxhaifisot. yet itaflaauiioio iben^ fftr the uftim^ nj #r dMihariij cfhim wlit nUut dndrifdm thtm. Though this be moft true, Tbat?r/Mr Ckri/t wm i^rm sf th^Virgm Marf jund HbtiibckA^M4ffi4imdSm^k§ir,yt^ betroefc^-

ilg«i«t Mi9fd\§ot% kom opinion intbif^that ofmiM is an inMfirfm^ prct^ie^ im^tfril j«^, 09id dijftmMf i^limMUe Mfftnt^ittt «ft ittifmt^g %1m 4fpmti$ firmi^ cfrtahe imdjixgd especially where lcfiiaM)iij^ and aothori ty is fafficient.

Mkviag as it ii leftrained €o a theological and > divine con- 2*. fideration, that is (m the gencrall) an afim of tin fptU to tho *^^ >

trUth^Mdioodneff'e^ofaltdn/inerevttationsHfon dhim tefiim^ttj..

Herem8cnmightbcfsjd,at4br ioftance^

Ficft, that all divine revelations are the objeft of belief, as fitfirnntmndlj imffirid.

Secondly, that the ground ofbelfeving them is Gods owm teftimonV' raich liatb fafficient rMlbn co believe all tbinfli there CO be tnie, in their relation; becaofe oF his tracn and antbonty. who doth fay fo ( vi«. ) God biniN

Thirdly, of the generaH nataie of believing^ which h ao aftot unto all Tpokcn by God as nod crat and- credi.

Secoiidlyvpafikillarty^ of jaftifying Flritlif - Paitb<( as yon well knaw ) hath a douUtafpcfti onetato tlie whole revealed Word of God, iinother isfo Uod ift dn U of to jaaiCbrifc. ^ II

/>

I am not now to fpeik of it, u ui eyewliicti may fee all co- -louit,bDtat aneyc fixing it fejf on fomelingulirind rpeciil-ob* . fcA C*'*«i\)iui ]c6n Cbriff, in fcrptiA of vhotdit* called ftifti-.fyingf«<tb,t Tbcihelieiinf: od wfloq alip:lbe- riite dclini-bed. (.■....■.■..

CHAP. V, ,

FdithittChrifijwhatdefcri^ti.

L Thl(cf*ftmjtiii /iHHtr, ittk tsk* 4ni tmirMe ^ 9 fefmCtiriJi in hittirfenMA c^u, and MA

^ Tfaete are many tbkigt to fae«peiied In tbi* defcription^fonrmiicb u alltbe force of irne faith, cumot It ooce ini few fliMt wotdibc clettly cxpref-fcd.

SECT. 1.

. , /~>Onfidec therefore, the^«»j tr femttaim ofiliii faitbis at

'' V^ heaven: Getis «urM*iidtcrte,is the udiftlloiait of a .-fo

^Hi 13.48 Aj tuMj MS vtr* orimntdto tUrnti'Mfttbtlitvtd, Aai the inBritmtnt*leaiiftef it iitbiffarJ ifGtJjKom, 10. I7. F^illi eamtt by htirtitg, Mmiatm-ing by tbt fftrd ifGtii. And thic iamtMai* MudfiHgmUv Ci^fft,of it ia the SpiriffGtd, (Sal. 5.29. there it if in cxprcflie fruit. Sojeh.1,12. fpeiking particularltr t>f^/frvwjMti&«iV;M*#i>/CirJ/?,beiddetbver(e ij. mtm emm utbitmtb*iifvb»nuvf blttd^ntr^tbiuiUvf tk$pfitimaf tk» irill4mm,Sut9fQ»d,

« That

__^ ' -—--^ '

That tb€ will or bcarc of man ihould be brougbc off from it felf, and CO abhor its own condition and fufficiency ^ and to cakeCbriftas God propounds hioii co be the only rock upon which I oiuflf bailc my (alvacion, co be cbe only Lord co wbo(« . Law and Will I muft rcfigne up my whole foul, and to cleave k unco him in a cmtjmg^Ummpn smd affeSUw; This I fay arirech>not from nacurallprinciples, nor from cbe witiome of a mans free will, nor from any endeavour or adion which can find footing inmanbimfclf. It is obftrved that there are two forts of habicr. y^^ {^^^ ^

I. Some which are ^cqmirfdhy the induftry of the perfon>Habits. and through a right ufe of a fegicioos and underOanding mind, and fuch may be parcbafed by praAife, and ufe; as the Scholar hy writing* gets the habit of writing, and the Apprentife by his wife and boneft obfervation^ aod^ mdoffry^gets into the skill of i

bit trade and calling; Now foith is no fuch quality, we can fend forth nofucb Angular afts or operations, which are able in time to ripen or beget fo excellent a Grace in the foul. ^ z. Others are [riainly and entirely infufed. Faith is not

water in the Earth, which a man mav pump out, but it is evei|. in the fuloefle or littleneflc of it, in tne allnefle of it,as the drops or (howers of ruine^ which come from heaven :^ Though tbc> fubjeft of it be below, yet the caufe of it is above, k is man who doth believe, but it is Gods Spirit alone who gives bim chat ^ faith to believe; it is the wilLof man which doth take ind receive Chrift; but it is Gods Spirit who doth bertow that grace'of fiich, by which he doth take and receive.

That a man bach a will,none can deny, who know thac they tre men; Nay» and that the will is able to (end ouc itt owq aAi-onSyic is willingly coofrtfed I but ipfinice is the difference 'cwizc thenaturall aaionsofcbe will, and the fupeniatural qualitiea and operation of Oods. Spirit in the will: It \% crucia dead car* cafe is able of it felf to fend forth a ftinking fmell, but it b not able to quicken and enliven it felf. That the will can, will X grant, but that the will can ("of it felf) enliven it felf, to that great part of life,I meane believing it is not only a vehement tcU jury and difhonour t6 the fouotaioe and freenetfe of grace; buf alfo a moft foolilh^and fcnfelcfTe error) die will of man being

¥ , naturally

naturally fo oppolite to believing, and believing being an a A fo every way unfotablt, and difproportionable to the jncHnation and ability of the wilK No verily,faith in God[ comes frcrti God/and fo faith in Chrift, from Cbrift; none ever coiffd kt thrift in a joftifying and faving way, who had not chat ej'c of f^ith put into hiiii by tbe Spirit of Chrift: No giacc comfcs frotn any,but the God of Grace. Vntojon it u given to believe, PbiL 1.29. • ' *

SECT. 11.

2. ^^ ^e fMh)tB of this faith, is a finable fintser; 1 do not as' yet

ijtbjcSm. 1.' fpeak of the immediate fubjea oflnhefioo which refjpe^ thofe pares of the f6ui, wherein this grace is feated; or thii I fhatl fpeak anon. Rut of the fub/ed of dencfhinationj and this fttbjeft is a fenfible linner.

Two forts of There arc two forts of (ianers.

inncrs, . ,^ Soincgenerally corrupted both in chSeif natures, and in

tbeir. Iivesj'and they are asunfehfitile as ibiry cr^ ftnfuU. 'thej do not^knovlr in any poweri\)1i degree of trde reRe'Aion and feeling, their own vilenefle, arcurfedncfTc and miftrablentffe of {krfons being fo,and remaining f6 in an ^rcnfible condition of linfulneife,! dire .confideritly ^ffirme, that thoo^b t^ejl ina^ iiave nioftabfe arid fltongpre'umptiors, vet tht jhivt hof'jf.,as i'Ct) thilealldegree ofjuftiKing and laving faith.* 'Ho«/ ^an any manby F^i/^ look^tpon jefsss (^hriJiashisPhjJitiMn^ysiu is whole ink is owfipvmioM^ 'TheHnfnJibh firmer ^ti%htcznt\Ot clpfe With Chrift'.fo Se'jvill^riW care for CKfift; for what IhOuldinow jmove fucb an hWt» Is it tbist*tipfiii^fre^ '6\ Chrifh perfpn ' * Gtfod tjord! kow rfdifpious is. td^t botiveto^ profane tvti jgracc-Mffe heart, or'. 15. it "tKc ruribleheflfe' of thrifts Officei Why / wba^ is Salvation ^q him by another, who as V?t K^s no firpynd op rea/pn of condemnatioo in hitti-

m, \ /: .^.^ ' ^ i .;\ '•'■.■- \\ :: w ''

. 2.!^0ihers (wfifctjr eM^riejt!c<ed,^ wboinovv tbus jnjiicD,"tTiat

tney in p^rtkularireiinroj,arii-ijicr*is.r>o Salvatiopi no"l^ope

• OJfitTcomthemVdveSjIdtKJic CO Xc found ondy ill Jcfus CTTinft. -

' ""' ^ Jconftfs

HBann-

I coofeffe there are feverall degrees of tbii (ipolibleneffc; neicbef dare I to aflkoe (be height and lacicud,eof i^c^mco the ccarmes of horror aoa terror, ( t^tC if ) that a pcrlon imaft be .aivvay€$ and neceflTariiy angaUhed with extremities of amazement and dejVdionsi before lie can believe in Chrift: No, though thefe (harp tbrowes are manifeftin fome, yet I dare not make them a rate for all only this I Cayythac^cbe oeart believes not|ic looks not towards Cbrift, till it feel it filft 9 iifirful^dmdUfi l/^rfji^^fi ff/fjf; and that there is no poflibiltty of (ubfiftence in it felf; And now there is room for faith when I feel my felf a finner; \ now there is reafon for me to look updna Javhttr^ and when l^ tmr^iftbh of my §vtn viUveffe; npw is there reafon to look opoa another rf^iErr/^^iii/»tfjf#;and when I perceive my QfttxUftmftjofim IS tbere canfe to look aktx.tknt/slvdtkn V^hUk Qeih^th fm mtlm

Lard JefM ChriFt.

Me thinks thacof Chrift^iEF^r^ns^^/ tacM the rlghtsctts^ tttt finnirt^ that be is fent tp finik that which is loSi , thst the ^heU n$e499t 0 Fhj]tP$a»Jmt thificki that be is lent to fresch Hberij to thcjiffJvts^ do abundantly confirme this txxxxhi Veai and our own experiences gives in a clear evi4ence; that net only in tb^ beginningibut in (he progrefle of our con verfion,oor eyes an dien moft upon Chrift, to look after bim.and to priza him wbeQ ive.are mpft fenfibly ac<}aatnted with oar own fiafuliiedey m4 mifcr^blenefle of condition.

•, r •

, . SECT, HI.

THe Seat er^h^ati0n4ffaith^ is the heart or will*::Stil1p- 4 tareaare copious in this,..Kpi9i* 10.^0. ^i^h the he^rpils^n stdeu \ heliewthtnuerightemfniffe^ ^1^18.37^ And VhUif (Mi^fitbett Mevefi with alltkj heart those steajefi^ and be anfwered aim Wd' ^ J Miatiethdf Jefue Chrifi ie the Sen ef Qesl^ Rev. »2. tver. 11. ^befeewermlljethiti^t^fhewater^l^freeilf. .

TbcM be who diftiflgQifll 'twixc chaee kindeff o9

¥ii a/"redere dassm^ wfaidi is a ontvetiiill and large conception ofa(^od|Whentheanderftandingispcr{waded, ( beyond A«

Fa tbcifme)

■ -" "

36 Faiib in Chrifi^vbaf defcribed. Ch. ^^Scft^.

theifmc) t9 Mieve that thin is 4 GpJ^

Stconily^C^edire Deoy ^nd this is focb s difpoficfon of the underftanding, by Mrhich' it gives credic or belief to that Qod y fpeakmg ^nd rcvealitig.as to one who is truth^and cannot lye.

ThirdlyyCrtJeri in Dttm, which is not only a credence to God, as r rue in his Na tare and Word; but a reliance on him with the wilU and embracing of hfan and his truth and goodnefs with the affeftions.

Now jaftifyingfaith^or faith in Cbrift,is comprehended in this latter kinde of believing. For the better apprehending of this, obferve a few things (trj«.) Fir ft, the things which God doth propound unto us are of different ends and ufcs, fome are propounded meerly to be known, of which fort fome con jeAure mzny hifioricd/IpMfages in ttit Word, and tmnyfredtQions^ and many GenealogiiS; Some are propounded^n^r only to be kjsownjktn atfo to it hn€^ ds thi Divine Precept s^ or Commandment $ * (offlc are propounded to be kpown, and to be avoided, eir deeUmd, as i\\ iht' Combinations and threatnings in the Word againfl lin-Hers: • Some are propounded to be l^newn^ and te be embraced pith ihe will and affelUonsfif which fort ate all the ?romife$ ofGod:fxA fefmr Chrift our Lord All thofe parts of the Word which con-seine our good, and our good to be embraced. They have t ncceflary and naturall reference to the will of man, which is planted in us by God* to beconverfant about all that which xtr IpeAs our good."^ Since then Je Tus Chrift is our good, both per* fonaily confidered,and alfo vertually confidered/aiihiherefore as converfanx about bim^muft naturally be planted in the will.

^. < Thzv<hetc are two parts ( as it were ) of faith.

i^. One is imperfeA^ and in compteat, yet is it a neceflfary ingre^

dient unto faicbi and this refpeAs the underftanding, when we atefapernatnrallyiiligbtned,tofeetheGorpel and Jefus Chrift in it revealed to be a Saviour; yea»and we do aflent or acknow«> ledge the fame Gofpel to be a word of truth, and that wfaatfoe-ver it doth iafflrmeof JtfusT:hrifl,it is infallibly true, and divinely cercaine. TheGofpel as the Word of crutb^ is the ob jeft of this > and therefore the andetflandiqg is to apprehend and ac-IcAowiedge it> .

AoQchec

— ^

wttm

Ch.5 .Sea.4. Faith tn Cbrift.vfbat ikfiribed. 37

■ »>ii pill I ■>* ■*■ « I ■ mm^mmimmm

Another is pnfeS, (I fpeak of an eflencial perfcdion^ not of 2« that which i$ gradual, and ititenflve J which (afkes incbttfomial^ and vital nitureoFfairh, as )Uftifying: Now this' doth aoT reft, in any operation of the minde, or anderftanding, hoc ilnmedi-atcly in the will, for the Gofpel conteiaes both truth an<l good^ ncfle; It is the Word of troth, and the Gofpel of Salvation. Ic doth not onlsr make known a Saviour, and that it is moft cirtain that be is God and man,and dyed for Itnners^ hot it doth offcC the goodneflcr of this saviour unto me, which to accept, spper* taints direAly and itnmediately to the will :• Tb^itof the 'Apo-ftie me thinks .gives fome light to the matter in handjiTiw.i.i 5. IbU id a faUkfrnll f^ji^g, 4«J w§nhj of M dcctftationt thai fffms Cerrft came into ibo ^iurld to faw finnert^

That JefasChriftcameto fave fibners, is a troth not to be qoefttoncd, and therefore the anderdandtngi& to acknowledge the fame : And that he came to fave finnersjs not only a; troth revealed, but a goodnefle offered, and therefore it is worthy of all acceptation; Now as crtdemo of the truth of it appertainet * totheonderI{anding,focbe acceptaaccol the goodnefle of ie doth appcTcaine to the wilt :'Yea,one word more: itis the pro* per work of faith, to conjoyne the fool with Chrifl^ to coocrad andefpoofeit, (as it were)bot the foul is not coojoyned with Chrift by the meer opperation of the nnderftanding, but by tbe confcnt of cbe will; Srgo^ faith as joffifying.is immediately .and formally in the will, and not nakedly in the underflaoding*

SECT. IV.

»

THe frofir BmdgeMim 48 of faiih, as jdftifyfng,«Of as COB^ V;

verfant about Jefus Cbrift, is acctftana^ or n^oivrng. aBuk This DoArine Chrift bimfi^fdoth ceacb, and thertfort it is true, and fore, Jokn \,\%. to ms msnj m$ roeoivid bhm^ ko gavo foilier to h the Sons efG^d^evon tosi m^mj m telkvedjm Im Name. Theityoo feeeiprefly that believing is tbe receivihg^f Chd(K As if ood came in thefe tearmes, I have appointed my son to be made man, to be a Mediator and Redeemer, and bd did live and dye for fiooers» to procure cbeur peace and falvati*

Faith m Chr^t what ilefrriM Cb. 5 .Se^ 4

'^rcdeitce.

tAueftance*

^{furance.

on. Now I otfcf his perfon unco you. and with ic ail the me-tiUf aod b^nefics puEcbaM by bjiQy take birn jq bk [xrfon, io hit 0ffi^^ and to ail his v4t<ue», U \\^t heart doch now accept of cbirtieffd Ji^Ais, • Thi» is a UvelyU ^d joAifyiog^and faviog belie*

Tbereate three a^ of the foul which are converfaot about

Cbrift. r . t r

.Firfhonc iS| I l^now alTuredly, Thsi ^tfttx Cbrift ibt Lcrd h th0 Smpif$tr vf Jmmn* The Paptfts generally make this cbe Royail Ad of Faithibdt this cannot be /nftifying faitb,

m -

C Firft this as fo^ is but a trucb apprebended,and not a

fcccabfc ^^^^ ^^^*^*^ ..

;- 'y Secondly, nnbtltevtng beof £9 may enjoy this hiftori-

{.cail affeat mecfly asaikot*

?«Another is, I ukf thif pfm/ Chrifi uhmf Lordani Satnpuri I know aflbredly tie is a Lord and Savroar^ aod he o&rs hioi-fclf unto poor £aMr»; of wiion I ami cbl^f, and I do accept* of tiin^eo bemyLordandSavRmr/' iLcaftray fosl on him, I reft nyfeifonfcjhi.my willand heart doth einbrace and accept of bini, only to be Lord and Saviour, bias I tlo, and none but him I do accept . '

l: 3. Athirdiat J'h;f^t»afundif that fefwtChriJfJs^ . Lmd smd ^.Skop)9tr^ Kiiiiy of ch<i IMthetanj ( and fome of our own ) bend this way, that cbc cflenciail and proper Ad of faith as ju-^ifym^j is aiTtifance, sind (o i^ do define k, that it is Maf[firanc4^ a full aHurance^ a full perfrafioft^vjbcnce it fol-

lowes, ; ! ;> '

That no man believes, until he can truly fayl know that C^rifi Jasmine ^ I knowthit^be djvd f<)r nie,i kiipwahotinyiiiiHeaafc. pardoned. J - ) , ^ .:; '

^ Icianocmeec to take Afmes,<and firike our own brethren; whpl thmk IB rhisrather.aimed to. give us faitk in fct ftrfcdi* on^tbtemktiproperand^&bftaTUialnature. - v> >\ ; '3 ^TliefethingsfnuftncedsbecCOnf^lTeJ:;:*.. :.-• l ^ 1% That the afurange uf faith may be ffiffikij. rft^oiA/tintdiGod liath exhorted CbrifKatis to ftrhre after afjurana^ yea, fmli affti^ rAnnei yujAixrkhesoffiillaffmrance^ andiiodoobC|that;iot otw

' . < ' ly

]y 74«/9butmatiye good Cbrtftidn cai¥ fft^vCfotnciimcor Or thcr ) I am verily perAir:ided,<ifld'^iE^4r Chnfiln^eJ the^ kni g4i/^

hlmftiff^r'm^.' .. -".''••'• <- ' • >.. ^".. • • r • . . »

centinehc,afFeftioni f When I <laf>oi:ofily|xitfeffcClirift,biKl know that 1 do pofltflfe hitrr. Wht^ I do hoc ooJy cake him to ht mtne, 'but leebim" w be «i5n^j -wlreti 'h[^ fakhto^me,

Tbirdly, \Wt bcHcVetf fhOtiW'ftrlvfe ktt^rih^ aWttratuc ,tbey fliouldnocrcftin tbetriecr a^c^^pfarrcc, bit ^i6uU*concen<J in prater, for tbc c vjdetic^, ^pA reflcftfon of thi$^faitb,-thac Cbrift is rfieirs,and rhcyJInoW him alltifcdly i?obt HBfirfe' Forthoagh theeftateof mccre believing, is fpre, yet that of aflbr^frtc^fs tomForcaWf; ; Th&iU^t/ed^^iJvfeh tfiff[^ \

\vbcn it comcsto tb« bt^heft; tht d^ is no^^^oriom. Yet \ tbisi deny, that aflurance (I mean, that' reflexive perRvaflon chat Cbrift is mioe ) is the tflfentiall or proper ad of taich, that. &ith]s|3ot/aitbi^iUe0e^icbp^i;^(^^, •««;•!<« u .

. there arc; two aAs of f^lfcjb.' ^ Y: .1 . ! :•.-;• . '..; One without wfeicb Taitii cafinotTie judifying faith, aria this is

the accepcanct or embratmg cA (^fil^^or chat which fome call reliance and recombency: * * - ' "^

Another, which in cime faith may produce; and fo afluraflce is an ad of fa^^^)|o^bp{>c^Ceil[^0(.^a<|^ aft asitwcre^noftKcvlhrlladjbbt theonincntad; aflfurance of faith, is fire blizing, the acceptance of faith is fire rruly burn-wgi thoughii©r.b»nl^y,flanufl4; (^n>Qre^ebiaUh^^^4%i(^ ^— aiy tim/e,.U«;;ldrcda«Jjsingf/i^ a|idjhe,|j:4^re i%(^^^ '

Ao^ifctfaitb may be iftfcuthjitbPPR^j* iw*jo,jf* Rt^Jt^ t^vXv; >

O4lm0 <^ii^i^/j^rfi4?j.rf;^b^|lKK|gh. Ji^Ufp. F^kbf and Tateh', chough doubting, as fir^> .thoiifclii mufth AwltCi .ao4 Iff no doubting , if faith were eflcntialiy aiflurarce.

O bow many fouls are there vtbo prize none in the world like ^^[i^fl:, who love him with all their hearts, who honour htm with thchtgbeft rcgardsof a Lord, who hates the enemies of his Scepter, with a pcrftft hatred; who would not willingly offend, and

grieve

grieve him in cb^ kaft OQeaforc.wbo cleave unco him as the only rock of their novation, ivho would not rclinqui(h cbei.r inrereft in him for millioos of worlds. And yet they weep, with M^irj^ '{ becaofe^ ibey cannot fee cbeif, Lordjcbey (;ooflid 4ay and njghc .with feares and doubts^ cbey have not thia reflexive evidence and afliirance, tbac Cbrift is theit Chrifi, chat Jefns is tbeir Jefos, that tbit Lord is tbeir Lord. Yet ask tbem, are you willing to accept of him ? O, oone in the wotld rather or more «• are yoo V ^ • willing that be (hoold be yoor Saviour, he only is falvation ? can A yoQ fubmit to liave him tote yoor Lord Chrift ? b bltflfed Saviour ( faitb cbe foul ) none to mle me but thoui none to fave . me but thott; tbv blood is precions, and thy La wes are righteous, 4ndl could beftow t thoo^nd hearts, and a tbouGind lives if I bad them, on thee, to be changed, guidel^ ruled, ordered by

And tbusxhe (i6ol,thoDgb it cannot fee dim^ yet it bcleeves on btm; it believes on him, though u yet it, caaooic fays/ift4i mjte*

CHAP. VI.

The objeci ofjufiifying fM.

Ow I come to the •b]9a iff ^mfiifjing Mth^ and

. that is twofold. Firft, /amarJuir, which i%}^

>H^m. S^SIs ^^^' Osnfk our Lord. Secondly , 'C§ncmii4»ti^

or Confiquent^ which is Kikrijfm^ and Rigbte^if fii/r,and SMhathw^ forjaitb.-firft, takes Chrift him* thei

felf, and then tnefe,itt and torChriK.

Sea.

SECT. L •

THe imm^Mdteptjia^ffaitb^ as jtiftifyiflg.is fffms Chrifi him* ' /«//*; as it is in MitrrUge^ marrtigc is an atlion twist peN fon and pcrfon, not twixc perfon and tfta<e,tbat is a refulcing thing; fo 19 it in the natare of hitb and Ghrid« Faith doth not macch the foul to the portion, to the benefits, hue to the perfon of Chrift.

YoQ heare that God hath pat ftlvation into Chrifts hand* behach pot rewflioo of fins into his Uood; there it eternal life CO be had by him, Novjr if a perfon fai^b, I will have this falva* tion by Chrift, which he bath purcbafedt but I will not have his perfon, I frill have the reniffion of fins by his blood, but I care not for his perfon,! will have faisrigboeoafncfTe by which I Oiay Hand before God, buti care noc for his perfon; this now is no iMh/itisnojuftifyingfaich. For faith, juftifyech ns,when we ts^e ihfirfin rfCMfi. Ic is true, chat we may, and ihould have an eye to the parcbafeand benefit by Chrift^ but Chrift himfelf i| that ffhicb faith lookes upon..

Bqc wbeftin is the perfon. of Chrift (he Objcd of juftifying faith*

For the refolmion of this I will open two things*

Firft, chat wh^U Chrift, is the prpper pyjeH cffmb. Secondly» hem fdtb JUth ixtrdfe, it (tlf tiknit whole

■■■ ■*

i*«>« <*M»^BMMav m»*m-mmmmmmmi^mm^^^^^,^ ^g^imm^m^m mmmmmm t

. SECT. II.

WHde Phrifi is the diequMfg. ^fr^fir ohjeS • Chrift yott fcoow(inrefpeA of his perfon)is(j#i/iiii^4W4is.and he afay*^: t>e conftdered as a Prhft^ or as« Prophet, or as a King. We n-foally fay as a Saviour, and as a Lord. Now he offers bimielf to all thefe to finners: faith Chrift there is mp Name tender he^'^ v$0hj ^bieb fsm cm hi/MfJ hutme^ no Jefos hot my felf, and I kave been the Priefi, who have offered my heart blood to pro^ cure the parion of yoor fins^ and faivation: / hmi fsuufua mf

G FiUber

Fathir iP the mmof, and have fulplUd 4ill rigbucmfmfe, Now I am willing CO bcftow mf (jrifon you> as one who can ^ and will afluredly faveyoo. Buc if you would have me to be year Priefi to faveyou, you omft alfo be willing to have ime to be your Prcfhit to inftrud you, and direft you ; and to be yoor Kmg tod Lara to contnand you; you muft religne up your feife CO my Scepter and Goveirnmenc; for I am a Lord ss well ai a Saviour^ and I will be taken in both,or elfe you fhall hafe part in neicher. There be three things which lay bard on\i$. Oneifthe^r/r rf)f«,which expoietb the foul to bell, tnd wnitb/or whikb Cbriftisa Saviour anda Prieft, He hcdmes • tmf$fmr m » mi, bmt ottrfimiSy (tbat \r) ftood io our ftead.and under went that indignation, which eW( (hiiiul^ bate lighted on

Aootbcr isitber#rrw]p^<War fpSmicn €Jf Jin, which breedt id« conformity 00 God« Will, and depraves tbe w4h^ natui^e, for which Cbriftis^ Stvfourand a Prophet, (that is J he is. appointed €0 informe ibe minde, end reforme tht heart. - '

A third is the rehUhn effn^ rifir^g in ^hfM notions,'atod for* did delights and way esiforwhicb Cbrift isaStviouf It'iitf iilKfng, (that is) be is lofmbilfie th^t iniquities^ to give them the bill of divorce, tocafHvme^UimaginAtions, and to bring the whole man intothefubjedioflofbimfelf; but then be wiU be Jefos and Locdtoo; thoumaycft not think thatCbrift mwft ht^thee , and (in ihall rule thee$ thou muft not think thathe wilt pay lis^ debts, if thou wilt give thy heart andfervice to (inne and the world. How ridiculous is it td conceive that God (honld raile up Chrift, as the Pope raifeth up his indulgences, only to keep or fetch fouls out of Purgatory; as if C^rift were givra only to pay our fcores, and not to rule our hearts, for no other end but to keep us out of psifon ^ that we might do nothing batfinagainft God, becaoie Cbiift can take away the gilt of; fin.

tity^'^pUg^^hripisijedh f^h, $Mk$n mi receiveiij fintb. Do I feci my finfuU |ilc?: I now V faitb t^kf ftfus ehrifi.vfVoin tficfatberlwfa appouiaed, and oAiired to be my 1>rieft,to be my iirecy, to betre my fiua, to ikaikl 'cwikc God Md toe? Do I fed Bqr ImfolliuitttK and mocioos^I tMnutkeftf^sChrift^mhtm the

Patber

4 )

Father hach ippointed to be my Pr^pket md Kingi Hehith vnderttkett to be the teacher of hetrtt, and cooquerer of 60; as fb do I take him to be my Lord.

— »' ■ ■'• »-■ — ■ III ■ m i %t^^mmm

SECT. III.

THerefore coofider in the fecond place, H&mfditb Jatb ix^ ercife hfrlf4tiout wMi Chrifi : if you piaife ! will difco-Ycr tt in the particalan. For Chffit at a Savhrnrmi "Priefi : Thus faith looks on him, not only diat he is fo» but to be fe eo me; be was God and man; and dyed, and fattsfied, and took away fin; C^od proclaimes thus much, and ofiFers him to me, here is the Sm^h$tr oftht Vfortd, this is mj ^ill belaviiSon^ here !$ the hlo^i of dUmmewt dnd ftdce. What doth Atth now ? O faith takes hold on him; I acknowledge him^ I receive him O Lord, to be my Sarioar and Prieft; not I, O Lord, not I could ever have fnftcined thy wrath, or faHsRed thy Jaftice, I could never have made my own peace, I couM never have blotted out the hand writing^ I coula never have paid my debts, bat thou haft fitf^rth ChriO to bo the fropi^ tidiionfarfft. O Lord, I embrace him, my life is in his death , my healings in his fufiferings, my facisfaAion in his obedience*, in none but him;I reft on none but him, on him do I believe, be hath fatisfied to the utmoftj and I craft on him that he hath doneic for me.

Brethren, die cafe ftands thus, a man is borne tn(io,and he goes on in much (in, ( a long time ) atlengih God awakens his conference, m\kcsh\m topojjofetheinitjMifiesofhhhteh^ of bia birch, ofbisi youth, of his age, of his life^aitd perhaos befetstbe foal round abodt with fome iendble dread of bis infinite difplea* fare. Now the man knowes not what to do .* good' Lord faith he, what a mrferable creature am If herein fin committed over and over^ the Liw broken, God provoked, confcience raging, hell gsping; I am violated faith the Law, wronged Taith Juiftice, rbdu'haft (imed faith Confcience, I will be faiisfied faich tht L6r4, f^ch the poor fouli what ftiafi become of me ? what haveItoqalccGod?Ican finde notfaingi what (hall I do to

6 a pfcifie

y^

■ ■I ■ II I ■ I p. I I .1. I 11 I ■' ——^ I I ■ II «l I I , — !■

pacific biip^ I cailnot imagine it: If I fay that I have not finned my confcicoce cells 0e 1 lyci if I fay I will not (in bereafcer. Why ! yet how will this fatisfie for former gilt? I tell yc>u brethren that a heart brought to this fenfible expetience is marvel-oufly opprcfltd^the very heart cracks, and the fins of chat foul fnsp a^un<)eri under the fenfe of manifold gtlt^and Gods difplea-fore.

But then God comes in the Gofpeh and calls out to the poor tnddiftrefledfinner, come hither faith God/I will (hew theei way of falvaticn/^ O how the foul liften^to fuch a meflfigel but how Lord can this be, what am f, or what can I do ! Nothing faith God for thou art an enemy, and thou arc withouc ftrength: But I have laid Salvdtnn mpim om tbm is M^hty^Nhf^ U that Lord / It is w$j ^un S^n^ whom I have oat of my love ftnt into the world to be made mao^ and to dye, and fatisfie for finncrss to btare their iniquities, to anfwer for all their tranf-greffionsi and be is become a fti^ttj^ and a Pritfiy and hath facri-need bis own foul, to be an o£&riiig for fin,an^ I offer him unco thee, to be tby/#r#i7,to be thy PnV/?, to take ^way thy finnes t Now take him faith God to the fool and with him the difcbarge ctf* thy fins. Hereupon the foul being perfwaded of tbe truth of this good teftimooy, and with many teares admiring at the riches of divine love and mercy, it doth now by/iirib €hfi in with Chrifi^ put it felf on him, embraceth him with all the heart, as a ibflScientand pcrfeft Saviour. As if tbe foul now faftning it felf by faith on Chrift in this refpeft (honid thus be fpeake the Lord.

O Lord, tboo art pleafed jufily to charge my fins upon my confcience, I confeile and am afliamed that I have thus finned a-

J|ainft thee; yeai and I acknowledg that I am never able toan-wer thee for tbofe fins / But thou haft appointed thine owa Son to be my S4M9m and Vrifft^ whofe office it was to tf4ri tb§L fins 0f the pipflf^ thefefins therefore which confcience tiojMT cbargeth opon me, Ido by faitb charge npon-thine own Sonne^. lor he was mutkjmf^r ms; thou didft ordaine him to be a furery, and thcfcfore I befeech thee Lord look for fatisfadion of my. debta in his precious blood, and take away thy cnrfe firom my foal, for he WB^mdsU s c$trfr fir ms^ he did fufteine tly wrath in one fieed to dcUvxc from, wrath ^ Now therefore O Lord / I

fat.

\

1

Ch.6.Sea.4» The ohjeH (ffjufiifymgfiutb. ' 4^

fQt my fool only upon thy only Sonj whom I take to be my f«^ crifice, bimloflfernpontocbee as my proptciaeion, I have finned, boc cby Son hacb dyed for my (ins •* I have provoked cbee; but chy Son hath pacified (bee, 1 have wronged thee, buc thy Son hacb facisfied chee; hedidnotdieforbisownfiosibat for my finsi be was not made a cnrfe for himfelf, but for me, I lay V> ' hold on bis blood co be my peace^ and facisfadion and falvaci- ^ on* As if a man were like to be carried to prifon for debt, arid hunting up and down for a friend to ftand for bim, at length be fiodes one only man and bim he brings to the creditor, and faith here's a man will pay you and ranfome me;fo faith for a troubled and obliged (inner to God, ic findes out Cbrifty and faith. La Lord here is thy Son, who is my furety, he will difcharge^ he is myranfome.

w^MMMHia

SECT. IV.

t • I

FOr Cboft as a^aiViour a.tKl King and Prophet and Lord what is ^eexcrcife tof faith ct^ei^e ; Iteliyouwbatl think o( • ••

It* -

It is a work of a believing beasti wheseby it doth accept of Chrift, to be the fde teacher and ^^V of heart and life, and re-ijgreDpbimfeifj^holiy co him, to be faihipned as it were and

{uided by hnri- * A aian never xomcs to the truth of beleeving^ at be (ball 6nde this, that faith mil changi his A/dSter: For faith changeth tb^ heart, and the heart being once changed will quickly change its Lord.*- So that to believe on Cinriiiuz Xiff^,asa£*r^>asa/'rtf/»lirf,it is to admit him to give himupi the whole man into-bis handa tahil holy and fpirituai Govern* jneat; as if the heart fliould fay thus much^ tbou art a H^ly. £kr$fi and tboQ.$rt he who art xonigne^ now I take thee to be fiiy Holy Lord, and I re(igne up my felfe» I pafleover my felfe untotbce,] witt have no Lord but thee, and I do with all my licart accept of thee to make me Holj^ 4stb§H 4^t Holy^ and ta fcbdoe this vile htacc of o^M^ and to role in Ae|. by tby bleflcd and flttghty Sgiric^

Seft:

\

;4 llhep^tBcfjiifki^^

SECT* V.

THas briefly of the Immeiiat^ ch'jiB af faith, on which faifh* tmmcdiattly Iook« ( vU ) fheferfw ^fjel^j ^krift i cotikc and receive Chrtfi^ as Lord snd J4t^«r.This is crae faith; yet by theway noteafcwjhitigs. ' - ; ^

Frrft, that thif tal(tfig rs with^slttht hearti ft is irof t pretendad* caking, a diflcmbled work; there tsr t takffig of Chrift with the Congae^ and a taking of him with the heart •: O no, when true fttth rakc$ Chtifl, it brings in the very ftrengcb of the foiU V O Lord jefor^I do embrace cbee, accept of thee with aft my fool, with all my might; and with all my-afTeAibns. .. •. I

Secondly, this taking ofChrifi is of all C^rijl.i^Lof^d U well M ^ 7<A»^*when the heart is made feniible of fin and Satan, and wortdi and Chrift, and now fails off from them, f wrti haveiio> more CO do with you J will ferve yoti no longer, c^i/? only fiiall • be my Saviemr^ and he only fiiall be my Lord^ f will put biy font under his Scepter and Government.

T\md\y,ihx%takmg(fChri(thonelj:ofCMf^^ Boritkafflif^ jugall t^kjn^^ which coniffts of unity : one (they fay in the Me*-tapbyncks)is divided initfelf, and divided from all beddes m felf; fo is it in fitthstaking ofCWxi^Ono P^iiti, Om Lord, faid the Apoftle Fpk 4.Ttta.kesChrift fo ftt none with Chrift, pt bt^; , fides Chrift:' The Fafyiarchs had moft of .theiira wif«,and a coiM cubine, it is not fo here. Faith doth match wkb an abfoluce ex«:. dufion of all other matches. Itji hot the fotii,' and Chrift, and* fin: nor the foul, and C^htift, and the world; nor the foul, ^nd C hrift, and the Devil: it is not the foul and Chnd in chief, and*, ilnnein fervice is a deputy ;pi;a corrival{,a feeondary thing, Sic^ '

Fourthly,this taking is freed frommrjfal^ing. Faff h knowen whatitdoth.ttiees its way it underftands, r. Who that iss whom it takes, k. Upon what termes be will betaken, 3 hi \ grounds of taking* . -.

Firft who it is, (t/i?.) iho Son cj G^d, God and man^fk iDoft bo*- -' fy perft^n; a mighty Redeemer, and Saviour.

5ecOnd ly ,.npon what tertnes, ( vU.) * He will not tome in by. the by,be will not be taken as a vaflaile,as acaptive:,a$ a dnidge& lie will not be taken for bafe and changeable reafons, meerty tp

flop

,>■■ J

6b.Ti^a;4^ the\t»£L}p^.6fj^iSiii^\fM.i ^

ftop t^p in th/e ccnfdeiiceior only iopfaire wetch^ytoc lie nriii be taken as Ltd^nA Ktng^ to command all the heart, to difi poftiili the wayes; to nk oor, very tb^htij beWi4fbetaken-' in b«5 o^B^n fake^ out of a ju4icioas io^e ^4 eftinwcion of bit pctfon^ he ^ili be taken with all tfaeeftacesand condicians that befall on the ercgicrucified^ as well a^in the way to HkrufMniB msffiifitJii ^s^ one periecated and diftrefTed on earth, as well as one raffed and glorified'inteayrnj and tboa trqe faith takes

. Thirdly,npon whatgrounds^v/^ upan gods offtr cfCtfi/f and fiNnH^e^ thA wAfvf§tt(0r SilUf^i-m km^ ^c. and #it hu e&mmmd* fiunf^ thatv^lhwld hlUve^m fh$ NMm^4(4§ii £§n; . wberenpoft faith briojgs in the foal to Chrift> it believeth tbac God faitb^iHc*, liAt^dO(fb'no^^lcfpoA itieii^lted«tk liot^oAitniid meii^^ be ^ do4i ndt probifenien, tid alVtbi^to^delode rmtt, fo thfttifyoii Aoilld isk foitb «4iat warrafti badfoutabvingin facb a foal t^ Chrift^ Why frttfafaitb^God revealed, and offered his Sonne, tfidcomtnancM meto^betteve^atidp^oinifed notcocaft olF any tbattt0me/ftic.>/^* *«' -f ••

C* Biti^, ibia^j^t is i^lytd agamft iMir^a^; Afl tikings are hot of the fame force and power; i^I take a fervant,*Itsk^ btnr(b,cbvt*upoiig<yod leaifbnsaniioecaifiwsdeahipiie tiim' off afgatnef bat if I take »wife,rliere can be ho Initakiiri^ on lAy ptrc, aniefsGod takes her^Imiftne^rEbrfake.bcr.Faitb Mkes Chrtft

cb/s V9My, to he a SdvioMrforiver^ to be ^ Hgadt'^nfiiiitmndit Lord for evif: lobtcrve that there are two kindes of talcing Chfifito bet Lord', VTieis timfmiforj ^ni violent, as when an enemyismadetomle, aman in a fickneffc, in a terror of con« . fi:ien€e,inadayof wrath^ fn an expedlation of death, he will rake Chrifl to be bis Lord, be will fay, Oh/finne is vile, I &bhor kyl will become^ nef^flian^l^wbtthiivt ndtte btlt'the LofijET^rift, andiKjpnlyOiaUbe^ayLofdjafdheveiSqpcn)^^ aboac

the work of (hewing that Chnft is his Lord, he will command-bisfervants>t^ppSfy,cohe<u'e,tores4yt^ keep the Sabbath, fcc. Y<t\hismanasfoonas Gods band is off, asfoon aseirertieis-ftie^d from fais^Mkd^ he wi4Mikea kivd apprennftj break lobfe frotelVisLordaM.Mtt(kr,bewiili0^ witi

BoUaiiiis«^in,cocfae world #gain>to^ bafe fociccy again fiic * IxcMfetfaia tcccfoog wtsicv^ afti^oa

arc

48 TbeobjteHfJHfiifyiagfaitL : Ch.6.Sea.6.

arc ftcdfaft ^ or confttnc^ whofe ctufet are coppelling atid violent.

: Another ts i«2'»jMtf«//4i#i, anddiii uktog of Chrifty is igrounded oaely in Ghrift» in^ics ra^cciltencics, beantief, perfe-d^ons, which are not like the Uih rf 4 t^ndli^ this boure very clcare, and the next,Doneat all« hxxtyxkt light in the Sumf^ dill abiding and remaining; and therefore, when a man doth hf fdith^ take Cbrift^ be takes him fer ever : for faith can never change for the better, and it fees ftedfaft reafon im Chrifi^ co ^le^ite t$ Cbri/t.

JNow I come to the confequen^ «^;>fi 1/ faith t and Chat ia» ntmffien •§ finnet etud ri^htMtfiteffe , and wbatfoevet: good eomei from Chrifb

For thtif it if» fititU. doth order ic$ rootiOQs i or. aftioos a«:<» cording to the ww^d ; Now the word reveihlcf ^nd olScri Chrift iirft, ami Chen the benefits neu. lets not, wbofoever bflftevei eternai life fiiail have Chrift the Sonne of God, hat yithef^epir Meeves en th$ Sonne efGaJ^^^ hdve eiermtt life ; Nor jf il^ whofoever beleeves the remtifion of finnes^ fiial( i^v^e. fbfift» hot whofeiver tekevets in Chrift ; Jhatt hmfe 4kn\ R^miffiH^ ^ fitnes. '> -T ■■'•). n '•

Yet when fatib hath made the fauletotakeCbfifti ttgoea then from the ferfen Co the pertiony from Chri§t to the good to Cbrift, and by bira I /!^ if Chrifi be §ttrs, aS it ettts^($iib tte A^ poftte, I Ccr. 2.

mmm^'^^m —-^^ m^'uammmm mm^mmmm «■—i>^—"^^ii*« ■i*-"i»>—••»**»^»«««i

SECT. vr.

«

I Will therefore fpeak a word of fakh, ajf cboverfanc a-* boQC,.Firfti Remi/ften ef finnes. Secondly» Migbte^^ neffe. V

For the firftoftheie,9f«. die pardon or remiiBon of finnest Coofider,

Tb4i retthflietf ef fimtetj it tut jiSiett efGed^ ^^^i^^^g ^^ git^ mti the fttnifimint^ fo ihM^te wiU never riekpn wUhthefeml 0^ ftj neere itt 4 jttdicM way fer thefi fittttet which ante parieiteJL

As when cbe Kittg cbrooghly pardons a MtlefaAor» be dsf*

cbargcch

mttmmmimmi^um'mmi^'^immmtttm

Ch^6.ScSL6. TJxobjeBcfjufiifyittgputh. 4^

chargecb bira p and takes oif cbe giU, ( we (peak of ic in icfpcd of redundancy) ebac ic ihaii noc now preiudictcbe penoa any ]ongcr; fodotb Qod^ wben be pardons (imie: Tbbiigb he dotb noc in ihts annibilace cbe finne, (that is ) make cbac to be no (inne • wbich was finne, yec be doch. prejudice fin(cbac isj be cakes ofFche guile, cbac ic (hall never redound to the damnation of cbe finner, qq npr co bis dam-mage. ji/fis Cbr^ h^th procured iremiffipn.or pardon offinnefor

us, bence, Efbif. Wj. In t^h^m jpm h4V0 redempsUn tkr^ugh his

blo9d,fVfnthi forgiv€niff€$fj9mrfinnis» His tUoiwasJhedfor

ff^anj/ortbi remiffion 0jfinmgSyM^t.26. (cbacis) be did die»

afkid by bis deacbiiacb mericed, and procured our pardon and

difcbarge: G^d^ffirhiCbrifi^oScrB wttb him cbe pmrehafe of

Ckl/ffVfr^ cbe f^rd^n sfySWiM/; If yoo will cake my Sonne, I

will pardon your fins. Now faicb inclines cbe foul, which is

fcnflble of tcs finful guile, co puc ic feif on Jifm ptrifl for ..\

the difcbarge ofchem: As cbe wife looks for none, and goes

CO none Ittc to her bosband co difcbarge her debcs; (o taich,

gdes conooc for to procure remiflion of finn^^ buc on|y co

Cbrift, and on him doch ic reft. O Ltrd Cbrifi , faith Fsith^

thoa dtdft cake cbefe my (infill debcs upon, chee, and chou

didft nodertake to foiisfiefor them, and co gee cbem co be

(ilocced Our, yea, and I know cbac chou didA jnake « full fk*

tisfaftion. Now I renounce all hope of pardoQ from any

ihin^ln me, and do reft my fonle on cby precious blood»

crafting cbac ic wisflied for cbe remiflion of my (ins; I have

caken chee co be my Chrift, and cherefore I commie che an.-

fweringof my finful debc, CO cby full facisfafiipnandliifferingf.

Put cbe cafe to a beleeving bearc, you ha ve many finful debet ^.^^ .

ro anfwerfor» finnes before convarfion^andiinnesfftercon-* ^

ycrfion; fins of ignorance , and unoes of knpwiedge; cheic,

(tnoes have tbac in cbem, which bindes you over tq wrath and

carfe,nowco whom doth ic. belong co pardon cbefe finnes.;

fpat foul anfwers, to God,. fVhf^nmf^rgtwfimifsl^mGU imlji

A 0L(1 Jyv^^ I ^ be tbdi bUPMhiiii {h fns^C^c.fttjb^it for wbpfc

feke Will God pardon them? cbeleal anfwers^oiiely for Cbtifl

fffiu U\t, for be did (bed his bfdod for ebeir remiffion, and

therefore faith goeawicbtbe foal coCbriftiand fai(b,Oblef*

H fed

■^1*

50N The ok}eSt of jtiftfying faithi Ch.6.^cSL.J

fed Saviour, cliy biood was (hed for the retniHion of flnnes^

andthott baft iirriced all cbac arc hatj tadcn $o come tiff fa

fht^^ arid tk9H nilteaft them: Tton fzyctt^ if anj nuinRnn^^

I John 2,1, he hath an sJivccdte wirh the father , %[m Chrijt the riilht€9m^

enri heiethefrefittatien ferfinnes. Nov(r I am thus and clius (nifu!, and thcfe goilcsfit up.n my conference, I aiti never a^ bfetogec cheor to bo pardoned for any rbrng in me, but /do puc my foul upon cbee,anddocn2ftco chce co get off cbefe iinnes, I pert tbem on cby accourrt, yea aH of.cbem,.aad do. be-feeve ibat rn cby bfood cftey Aall be pardoned, &c.

N

SECT. VIL

Ovr for the iecondcbitig which faicfi lools on inCbri(!^ and cbac ^ Righuou/neffe. Beioved^tbis knov^, chart ged doth n^vct fMflijpe i man, nor wfflf ever /tfvr a matr^iror batb noc a ferfeSt kt^hteoufm^e^ for fit vi*i.kMtttm 0e4i V^d Wijl nor pronoiinc^ cfie f?nner ctiUef kfTcj hitLa^Mdfufii;r nmftbeCadsfiredit)aflpoioci, wclk cfre-irnnerihaH never comr CO btavem ' ' '.

Now Ac (out of a perfon is marvelToaOy diftrrflcd ^ wh[<n it

ferioufly cbntks of thts ^ Nt)W:OiaiTT flfand before rfae grea^ and

boVy Gdrfkrtother lay,bciTTg^^ ftymoire fo \)(rbofty fifnful,, ahdae

•hrbeft betngboc defcftiv<?^anditnperfcAly go6d?Batfaftii in

rbrr cafe lting!P the fool' to Chrifl', and in him it findes> a moiR

fArfea'^vsi'iktiof^terfefiteoMineffev For" whom, (iucb the fcirupu-

lt)us fbulf»for ihtt, ftfrfrFairti; whit for me ? yea' jf^r thee ^ f(t)t

iCor.x.30. efie Sm^liT«'fl|.f|!Ir/r*^ ne'ade tie^rigiieQufnep'^

Gid f^rei^ antf ihkthr ^^^asii^ade finne form^ that we mieU Be

»Cor-Mi. ^^ the^ri^evifieffefGeipiSift. - So r^at if tftou wuidJt

liravt firctra rigfrteocrfhaffir, ksn)3yanfvcer rtietaw^andfacisfie

fiaih tf CbrOfytbf riibtnttfaep. r»bich U tfGoi hj FsuB , Mil. 3.8,9. , There

»

Ch.g>Sea.y« the ohjtSk tfjnfi^yh^ fskk 9 1

Tbcre is t twofold righceourneflc.

OntintertMt^v9hich is in m^ andihisMj^rr/^, iectn oarer jo(kfie OS in (be figbc of God.

Another is impend, which is not in us, yet it is /#r m • And this is the riihteaufmft ^ffpfmCbr^^boihinhis nttare^and in his obedience; .^Sif^r 9 and ^dmvi^ which God reckons onto him who doth beleeve in Cii^iit, of which the ApofUe a-tandiptly b Xf nv.4-1 ^Ca5« 4f «iHis4o^^ matter of jaftication* TbQogbinbcreojtrigbttfoQihefre he «bfo« lutely required, to falvatlon, ^t flo righteouTdefle bnt this on. ly which is Chrifts, and is imputed to Mleevers, is the matter of oorjoftificatioa' WbeA a ftoMr cmMs to accouat it with Ood« he can otyirrfay, lA)rd» lobtrc lamr fi^e if fbvc be any fin in my perfon, or defed in my holiMfle ^ I «rifl ekpoftabite witi^ fibpe <«yQn b«Be scf^fiKf; i b«V!fl[ oji^c. o£Fe|ided thee^ ortf \ I have,here's grace woMgb tQ^aiwm f«r ne^ my heart it wboI« ^ ly .dcane, my dtiiiesaeaU times io C9try refpeft, (6t^ matter aad fsaao^ t bai$ ^Ho p>ni9rma4 K^ ^ ^^^^ nrquireft m cby holy Lm^¥il»^4m0ipmmm^ ma iftkosfladU^ I «fiU htWf^i^f ^twaho]itHtt€,%f «y «Wligtodnefle. OwQ^tfitr^ «an bi iio^ focb xtiing^ jie fio«r tm be po^ noimccd juft iWwayf eviM t)k^#Mf/ttliflrf^ffcrjr«r»wMffa

wbanwie tpnietatbe. pw^pf jvftificafioa bmre Goji^ i^

imc»far#r m9$mt^y^igm^ppkb thffifvmlf^ftT mthj figh ^Ml

3pt asSMy F^bo iMre in A^pSipit$thi bmtitofibi ^Akm f^ ik$i^tfVMi^omx^fit^iimt w<^iri4be juiKfied^fly kw faith eo dN^ Aitor^pf Chnfts ^^xxgftwdSn^Sk^, aodiiodoA. hu^ywban ttM^ n^^ th<r peifoaiof afinaer fkpftfi and' iVa^Iaiqe|dbleiMJfQre:(^^ Jc40feh'hMg bimiiiiloCbrift, aod* ftith before God, / btUtvi m turn u it t^ Lmd ^ r^ba^

4W' • »

III.*'' r ' ''^ : /»■/• ^ ^ . •/•,.]; ^^i

;r Horn a> believe in the Lord hfiis Cbriff Ck.p

CHAP. VII.

"'■'■X. Hm» it maj (tfpeare, iBtt to beUetie ia the l^rel Jefus Chriji is the only way to he faved.

WEfon I giw yoo Ac Atgnmenu Or RnColK

• to evince thii, I maft premife rone pinita-

5lkK;»te. ■ J

If • Tirft.Ttit liele»mg,orrii(b,tMy be ton.

sfitlcred foDrtr^t; cither,

r 1. <<f(''>/<i«/7, >•• fimplc titbit, Of qnUtr

... of |cice,«pt to cbinee ibe ii[ibelievti»Milc

t oftbebcMt, aodtolcnd fortbtbeiSsof tniftingtnjleccii.

unn.Thm Aitb i, net tbe only wty of ftlvtcion^ ptrdy 1*.

cenfe oibcr habit) ircrcqnircdu well tihitl), rajpanlebe.

cieTetbere ii notinfailbiCibroliitelyconfiilercdIiny melito-

cioui dignity (-ofitfcif; to cballergc falrition. VVc fay that

a Aing 11 worth a btindt^ pound, not abli>hitery coofidcWif

noithartbe |()M which maker tbeRing.anooms tot^atl*^

Jue, bntm retpodoftbe Diamond fei in that Ring; (ofMitin

tj"n of mriirful frici (mmck msr, ffteiim tiij ttU) Not

fc mucbinie(|in!tofitfelf,a>ifitdidbyitlown nattinl diB-

nity ,caore.Kiir Joftificatioii.and lillliition, bet in relpe^ jf

^fa/j>,«hofe|w(<«ii.ta»a,.adfln whofe'righitoofciili h-

Omb Hhyi fblhongh ihil be irtje; we M»y«(il)^«,««>» w;

tbi..tastwe «ate«.f;).,);/;,i/,/ii4,t^:f^ ci^OT,'^,

wbomfaitbdoibtrtift; ■ . ," , . ■

I. /(S»<f7,(tbatis; for thevery<S./-fo/„,/,,: j4,hH«-- ' m.and iir(ii«,and fooic of ihatcul,do fay,That»«ii«r.Vi-><»«/»»/. ifCkriillt that which joltificth, but tbe id of be-hiijring' on it, is that which i> iiifUiJ in oor Juftification A riiiumfiifjiifcinf they do grant, but'iiitbe^a ./..rfe. ktvii^i on this,: which (by JiriM Mctfium or favour) ,

I**'*^^^—■^'^**^^—^■■■i—WiW ■ I I 11 i^W^^^M^—W^—^^^—^——^|»^T^

Ch.7. #i&e <wr(jf igiAy io be fa^kf.' ^ 55-

is imjmied. /*«r riihti$ujnijfe; boc this is •rotten opt-^ nioo.

Becsiife-firft; it makes void (he rfgbrcdttCne(ft ofObriH? b^f bishlo$d W0 4ir0jm{ti^i^ Roav.5.9* By btf #^^>Mr# dPi'^fc-mad^

irijrhuoHs^ vcrfe io« If thisdotb ]i>ftrfieusy tbeo f«icb as-m ad doth nor, unlefTc we will bedoobly joftificd.

Second ly, no workf of ours, before or after^mce^ do^jufh^fie . BS,bo€chead^of faichisMeofifaele;^^^^ •' .

j« C0rrr/4^it^//(cha(^i$^ wicbTetsrion to Ghrif^knd btsffgln ceoufnefle, and in chis ref(>oftfaith is-chconely way: otii fsrftir welly ^icb doch not juttide UM MSioH^&nr^ as 9kf^ffihn'\ bis^^^^< meaaing is cbis, nQtfmth M^^btndm^,^ boc the thing afpre-^ kiwded hj^th dQti^JMflifi9: It is true, I muft by faiih t^tt\ bend Chrift if I will be faved; bur tc is not the afitorebenflon wbtch r.ive«,bat be who is ap{>rthevid#d is (be trafe of niy ^falva« ^ cion. If I were like to be drowned in the water, I mull pal Ibrtb my band tobimi who (lands tnd reacbeth our bis hand -oncome;yetR isnotcbemeer potting fortbof myliandwbkli fa?es mc'fronHtffowmng^, bat his hand wbtoh is laid biottdoo B^ mioe; which draws ma fort b; and fo I amjptvrerstd^botbmuft ^ iM^t^botthecattfeisinkfOi. '^ :

4. Jmftr$tmituMyiOtin refpe^l of office; you^'kiiow wall

bow to dtftifngoi(b'cwiit aSUfn a man doth m Sffnm^i^i sSi^ms

wbich^aman doth m an ^ffiart If a mart be condemned, and

ttidy for^iecotioo^and one corner from tira* King with the

mtfh^c of pardon^ the delivering .of ahis maifage is* an adt

of his employinem and office, nor of bii aEbfoluia rarosi^ M a

nnn only. Thus ic is with fmtbj it fends out fomr sdioos', as anc^

abfalmu £r4cii and i c porformet others w ^£T^^ ^ ^^f m aw

ififtruaient^c(ionajl «nd depated ? It jbftims us in this latter

f€fp(A; noMmtittftfaetnecicrorcaofe which^leafiei all ior

nr witfe. God/buf bccMli^icis tlr^fnftrumeni^v^aytrjg liol(l* on*

Jbim Wbodoth^is f<K ns:. As cbebaodirfttd todoathtbe*

bodf,iM>t»tbat ftbc^and isanyrclpatbtngi (for-^ mnndoth not'

wcare bis band) Bntbe^caolettis tlis ififltonwdc to pntononr

c4oaihiif 7 dr ad tba>en^ iaiaid to>qoetoch owrebitf^ not tbat^

ciici nictral oF.th^flAp:.cals^go:d^vafl and.'fatSilia tbs^ na^

coral 9ppietice,'^but''bf€safe> it.bi^ ibat.wjna or iiquor*

wliicb <Soth iqueodi; io doth U&h Jn^Ufi^it finner*. not asr

Hj the.

^F^iaaBMB^—^HaKHMM^MMBiaaaHtaHMaaa

5^ [flowtoMe^i^^ Cb.7*

tjicpJj#{},aotisthf off«^« b«c as cbc f^firnmem^ (tixuk) as

- the hand of the foale, laying bold on die Ro^s of CJn4fit

rpiktffftfngfff, Itocting ^ cluic 'gatjoiuic of itf^, and as an tnftru^

qM;«,.fccieiyiiig^4Ai.Mcfi^g., Andh b|in£iag to* die foul that

fr9qwuiFiJ>l<)MA QfCht:ift,iirhu:^ oneljr can (iiomediacelyXttisfie

God,andappearea!ib^ftjrcoD^ci€tice» ..

.. a. A^iine ve iBtift iiUiio^ifli of. the manoer and pecaliar

^^, ^"^ '^^ babitttdes, or rcfpca of«btiM|i «nl» falfaiiofl; fome tUnga

things. htve 4 fitffr0fipf't6fiHwtip0 hf^^ Pf frtf^r tm^^ky, wWch

h^M ja thiSQ} a. aierifovjous neaTon, /for the proper dignic}r of which zpvAmiii ittfti^cd ^nd favad ; And in cUs refpcd we

f4h4iio9t. Neecbat fai^b can (from its own w6rtb ) dilpntc aad. cbailw^ fromrGod, «^ becaufe fe/m Chrifi,, {who is cbe cjsijetit ^ fauh))iaih as a CMfir iPfaMi#d wr tMrdon, juftificadM aad falvatfori.

^her tUsgs have a rrfttMCi tf W4f e/0rhr ; As foppofe a mam wete to beKnigbc^dfcytheKiflgitoolKaiiiecbia^KAigk* bood^he muft^Qgoe t0 the Comt^ andt^iNN>p d^ww on Im Im c> Mifortcpunr diat lioiiQur; This «ccafiie'Co the Court, tiid hombling on his knee, is not a matccir«f mena x>t caufe^ hut belf ttf Mder iM^d cottdirietfi ^ In this latter rei^ped, wt d^ny ooito jfa^oMr^/look avwandr/ii/MSis^^odaac ati^pitred tbcatM Id. . NoHrfiaafiyjraii/t (i,hrijf.^nfyn the csmftyhm. 93 cfmdhmmu atfttd mkrtfJiefLfyWd waycs,which w« moft tiMnui, if wte will be

i WllBOiWe(ay,shat tiftet^$9g m Chri0jrfmm thtmefy H^jf. mAttfamdi ymi rm&^t0tx»dt§ihndit (o^bm it mo ethirgrmm ware re^MKd;fram aovftrbnt fmtifMlf^ but dias. Thereia n^ otborigraoe.wbiich iayea hQi4 ofiChriAfar&oif ibaiiiiifeiof fail*: mcioli) httl. SsM^ only a Aa it wm witfa shejSirikr i/iiipa Pra-dtgal^mkcB he (nfar^bifionne^faUiiigiMaiijon hk Jcnoas, be poefontly/s^iiM 6im*ii bat before he. knmgfu turn intd hk^ komfw^ ht:iid€hs$b Uimrmifb ttJmrftlxmmnjri fia doth ^ mr-F^ H».^ upao #uchiBBhlipg and b ci ie yiag i, fteot^ coolBreiiot iv» mi^mif'ftmfvfismCh^iidf.f^ yacMoDtht briBg^ok t^ heaveni be dotbanvafliottr fimlairitk thi;fiagolan#r«rvT«f faii W/i^p'rr; yea^abOTgh yMfUf mimic wbt. finmfiutfim^ ycc where Goddoflb tbeMt:^ ha etac hcftciwoa Md works the

« ■ <

Chf.Scdt.f. ^ the mt/ way to he fawel;'' - 55

oAtt^Tftcrefotc t prayydawfniemfttr cty diffitrgtMifc *iw'nt chclc cwojuftificacion, and (andificarron. Thcpti^Kt jttf^iiTcd jttt^ wbc fevcdi^ Tbtwgft cbisbt-tttoft rme, cttirt tbcmi!?^ na other '^ mepifwriiftir f<f^f> of dor* pt^ficaih* ahrf (Mtpatilon^ UuC ealy. fftri/Tjantt there is up* other ni/h^wfuv^yr to lay bold^oo this, bat /lirtb, yerchis is as crtrr,t!tjfc rhc petftnr juftifictf,and cabfcfstvted,

Co*ofetarpm offtftEi' ttia oAet ^acei^ Wjiirffr/Kr; yet thciC is a '

lUtrftb^eajftfwiiBftirr tsrun^il a^ a-jj^Wci/ri^s^; arrdjtnAt?'^ i^^^ . a^tpirttrjrra'/jy'^ir^flwr/^Ar.cfreHfc'tfrou^^ ittvcrcdme cc^Htas ven*. Y4>u-khow:rRarirrtbebDdyofnmT, there be .Eyrfro«fcr, andffirrrcdbear,and BdnS'tiS cake/3jnd\fw/.ft>w,'ofafl!tScft iNfhtcS aycitfritebtidV, yecrtd'nicmbtlfs'aTt ilepaifcd'trf ftt, bttt che eye^ n^ve^tbelefle the eyemaft noc lay,ofcfretvrc^,l AiiHr na^ ly^rd i/ribrr, noCtth? baiM Ca cfaefbor» ThaVeTt^nettt off Ben

it it grimed^ that rto meniber fl:ie« bottht eye, eaxerbur ctieT fl)dQth,tnnb bntrbb fett, layev Hbtd* dn* btitcfir^ Bands; Tbeit c^flScerareftigUlaf, ydr *rtt cott^ttft^Jorati^ RntftflSryv Ser, nQgrac^buc^f^ith^pircbe^OfiCtrttftf^esttokt^oi^ Hin^lM^rtM ciftif(pojF1ilVafiioff,ycttHetcii ieed df^otBet^tac^J iti ifce per* ibtrcobcrfiived'. T&eremaft ffttavrj^nitef^r^mcti HiSgfJ^

€Mff.

■'■■'■'^' ''■'$^^vx.: r.

• -

•' ■ •-• -. I V.'.

rtcntnt

* a'^ment*, b^ wbicfc therrmlrof tlJtLirffenwnuarB i^ • eoffftfit.. ' ■ Thirily.,.

ntfAi

56 iHagftobelie^eiftikeJLoreilefui Chrifi Ch-y^Sed.i

_ • ■ , ■ = "^ ■ J

Thirdly, that evfrj wan is sfinmr^ for M havt fumiiuMd t9mt

Two wayct of Now then,know iih?t \hw arc tut tw9 wayci of life, accord-

!|fe. mg 10 .which there isi a double Covenant. Firft, one Lrg^U

Secondly, the other EvangcifcaL The Legal ^0ve»MMii%^ Jo

this and l$vf{ the EvangeUcal Covenant is, itliivi and Hint. The

JLegtl .Covenant grounds falvation in omr ownferfonst and the

JEyangeJicalj.in flic rigbuoufmfe ofaaothirpcrfpn. And thcfc

Coycnancs src oppofite. that one cannot cciifift with the other,

\iFo((aad 9ark thisjthough the Law and the(j^/atay,and do*

and (ball coofift.as the L«w is a word of rule for obedieoce>yec

they cannot poffibly confift, is the Covenant of juftification^

^nd falvation: (thac is ) whofocver will ftand to the Covenant

V Hof wprks, to be juftified by it> be rejeds the Covenant of grace^

; Well then, this being true, that i«ir /#/# is to be had by the ^Covenantpf fVprks^ or of Qrace^l will briefly flicw unto you cbacwe.finnccs can never be juftified and favedi by the L^al Covenant, which if I clear^ t|ien it will be evident, thac ot$r fat-a/of if n k only by faith in Miu^Chrifi. ^

llm then, all tbe po^bility to be juftified and faved by the Xegall Covenant, arifctb from one of thefe gcoundi(fri« ) either

becaufcy -. Ti,;-«c That there is^ufulneneahd eiaAacflf in inherent holinefle. . vTbJ^thcfCJf adigmty 3^qd .efficacy in actual obedience, whicb ihty ctiW good\$orks. That there is a latitude, or faiiicieocy of duty, to fulfil the Law, which may be conceived to be in a xegeociate perfon; but none of thefe can juftifie and favcjfr.

T. For tbe firft, viz.. inlnrtnt botimp^ ^nis bormeue is that

[oherenc holi- which is Wrought in our whole foul, by the Spirit of God.where* ^^^^' .by,ofwicked hemakesiisgood,and of unholy,be makes us ho-

ly *afid according to the feverall degrees bf it is the perfon lefle r»r.r.nr uMGe Oc ffiorc hoW. Now tills we fay, tbat though the jtifiifitd acr-

can jttftifie^m before God, (that tf J for the dignity of which he can ftand fo before the judgement of God ^ as to be pronounced )uft and righteous,and fo acquitted, whicb I prove

J. Thu

Hf^-wT"

- ( - « - - — ^'^1

■ I ' . II . ^

Ch.7.Sc&. I. fbei only may to befavgd, 57

Th»t cap never be the caufe of oor jaftiBcatioin^whicb it ikfelUvf t. ud impitftll\ and leaveryec the pirfon infowA mt^fufe fiifmL 14«K«abiiiofk. 1 cannot in the Court of Juftice. be pronounced fn(€Uljj9^t for tbat fightepufniffe which is imurf$Eilj jmO ^ no mote then be can in a ftridcourt be rcpoted to make fall fatisfa&i'on, who bath not paid halfe his debtj or to be throughly well, who is fcarfe able to walk three tornes in the Chamber: buc that bolimfs which is in us, inbtrfnt Min^JJeJis very imfirfiR^( I fpeak of that which is in us hereon earth J| ic is not adequate, or parallel to the whcU will of God, which requires perfoRioft of i^groM^ as well. oa of pari J.

That it is imperfediis as cleare as day. Firft, it is at eomidto with fin, Ergo^ it is sot perfed .* the argument is good, for whiles one contrary is mixed with the other, .there is (till imperfeftion; 8inn0 and Gtmo are €4tMtrM>rjjLnd conjliSiMgs (hew imporfiHiw^ as viSofj notes pmrfo^ Qion.

Secondly, that which may be tncnafoi^ is not porfoH^but our inherent holinefle may receive more eucreafe :Hen£e thofe many CxhottztiOtis. to perfiilhoUnefs^^Cor.j iJixA to Uhwfftor perfe^ £Fi#»,2 Cor. 1.3.

Thirdly^ all the paru of Mimffi 4»o impirfiS.FdUh is not fo clear an cye,ncrH9/#fo fixed an Anchor, not Lev^ (6 pure a ftreame, but that each of them need additions of degrees, oE flreo^th,of help:thewl/Mi when it draweth into neareft con% jundion with the Sttn ^ and is filled with the longeft heames of communicated If ghr, it bath yet her fpotSi which likefo many reproaches ftickin the he^rt of her; fo is it with the bolieft per-fon on earth, with the largeft meafures of ioberent graces, he bath yet great meafures of finne, which 1 ke fomany fpots, do bl?mi(h and difable the foultoftand pertedly pure and jaft be* fore the eyes of God.

That rijtbtiOHfntffo bj ^bich w 4re wfiifiiJis manifffiej with 2.

omtboLaw. See K^iv. 3* 2 r • and wnattbat righteoufnefTe is, he exprefleth in ve9,zi.oven tbo rigbtt^^mfmffe ofGoi wbicb is bp^ , fdith of Jefus ChriSi mnto all^andupon all tbom ibdi boliivo. 3ftt *^ inboirent rigBieomfne£e is mt m4Mifefted wittooa tbo Ltw i Why?

becanfe the Law commands this inherent righteoufneft, ( vi«.) 7o l0Vo the Lord owr God^iib mU omr ho4r$f^ &9%

r That.

58 How to beUev* in the Lordjefm Chrifi Cy.Sc&.i

' That cannot be the c^ftft ^fcnr jm/Hfieatitm dnd falvdiiw^ upon

which tbe c^nfcUnct darts not to rtfi in the fccfcc agonies ^f con*

flift, or f n the etfiiiient hoares of death .- when the foul is to en-

' ter conftift with the wratb of God, bting woanded with the

renfcoffinoeiandcited as it were before the tribunal of Gods

boly and ftrid juftice, dates it then to put it lelf ftrioufly, and in

good earoeft. upon its air« bolinep, to make its peachy to in its

Ckemhtut. prafitisuionjio fatisfie the trials and detnands of @ods jnfticcpOne '

well ohfervetb of the PapilH, that vfbcn they are to difpnte with

^woen^ibeyviiUpltiAhtftthorent holinefft^ bet when tttcy are to

cotttind with God^ they will flie only to Chrifi : tutijfimnm tfijiii

Anfehfte. ^ilUrmim. It was no ill meditation, tfiac of Anfelme, Confer

tntiamodmermt "damnstimtm^ & fdnittntut moM non fnffichad

fiotisfaUiamm.fedcertmm tfi^ tf^oJi msftrtcordid tmdfmfena omnrm

o^nfim^em (that is) O Lord my confcience tells me, I have de^*

ferrfd damnatfonfall the repentance that I have Or can perform,

comes (hort of fatisfadion, but tby mercy ( ej/pn tby

mercy only) can pardon, and fo exceed all fvytranrgreffi-

ons. 4-

4* Tbe moft noly perioHs do every day (inland need daily pat-

don, and daily mercy; how then can we be juftiiicd or fav^,

' .^ for the merit or dignity^of any bolinefTe inourfelves? How ridiculous were it, that be (hould think himfelf to ftand in gfttt favour and^acceptation before his Prince^ for tbe finguiaricy of ' bis continued vertuesand performances, wMioevetyday brWks wc into facb adb|Wlricb need tbe Kings gracious mercy and par-^ don?

2. There is no dignity or moritoriotts oficsicy in stSmal boUnefe, 0/

AAoal hoiiners in ^ood ^orks^ by ^^.^fi^ v^hereof ^t can he jttftified and /4-or good works ^^,

IT5^"^r' I know tbii fieldia very largc,I Will not expatiate,but fpcak caionso K.j^ a word of it, with a proper refpeft to the thing: in band, I prove the thing thas*

1. No man (Hnee AdsmsitW) cmpoyforme vforkjiin thdf ftrfcQion fpUeh tbi Lavf of God rtfmres , under the pame of eternal damnation. The perfeftion of good works ( according to tbe ftrift exigence of the' Law, confifts c^^ecially id twotbti^. z. Oaeis>tbat«Aiabcabtetoperfonnecbemirithall of bit

heart >

- ■ ■ -■

_ ' ~ I I I . 1 . ~ '

Ch.7.Sea.i. ^only waytoheftved. 's9

heart, and wicb a plenaFy love, mitbouc the incervening, t)t flipingin of tny evil iQclinattoo, or motion which tbaces chat due and required inten(ion,or in anf tneafure fprinkleth or taiDt-tth them with any defilement.

2. Another is, that a man is to perform good works in that manner, with a perpetual and tronftanttenour or courfe all hi« life. Thofe two are the ingredients of perfeftion^ as appears by that ofChrift, ThcttfiiUi I^vetbi L$rd^ &e. And that of ^amly Ht is cttrfedthai doth n$t eonima in ditbat is '9ii4u0f^^&t. Gal. 3.10.' Thefc are the conditions of works legally gOod, and whichmoft;/!f/?i^#4»M]i|ifhe wilibe/iv/^f/Iri according to the leisi Covenmf. But who can per forme fuch per fed and good works/^ Adam might have done them, and ehrij^ did; but wbat'one(innercan ; who cattfay^m} beonis€t$m0» and that we d0 not in many things offmd oB > Psud cries one, / ' ^m cdrnifd^ but the Law is ffirst Ml: The good that he wotdd Jki he could not do^ and the evitwbicb he voottld not do^ that Sd he do. Good Lord/ how often are we at a loifie in onr inoft retired me« dications, and how our hearts lie flat pn earth, when our eyes ^ look towards heaven in prayer f For one good work chsit we do, how many bad which we (hoald not do ? like boyes, foe one faire Itne^twenty with blots and blors; or like the Archers^ ^ whereas f hey hit the mark once, they mtfTe it a hundred times: / Cec Its btrt caft the accomw of our ill works with the good» mnd we (Iraltfindewith (hameand ibrroWi that xnd.rgood ' works are not equal with our bad in number, nor (b.firoBg in dignity to wip€ out the bad; but the bad\, as they are . more for number ^ (b their cry of gilt is more merico- ^ rious / to caft both our perfonsand all our works'before the judgement feat of God, then the good to iagratiatt or merit for us. .

^. Whntproportion 'twixt onr works, and 'twixt oeir pandou send falvatitnf Ufacohhe kffethen tbeJeafi of assf^ard hone^ Jits , Good God 1 how far more unworthy are we of the fpi-ritual, yea of the Eternal} ^A^hen we have done all,we hava not done more then duty ^ ahd that can never be woent, which is but dtoty ; nay ,^hen we have doneaU wecan^ we have not don^ our duty» we ate but ni^^^M/^/r/i^rt/^ii^/^ and that which-fattes of ^1^7, comes fliOK oft}i^«ifrf tr awrjt,

la It

<''

66 How to believe in the Lord lefits Chrili.Ch.y.Scdi, t

'Ic u true, chat God commandi, acceptsi delights in, will gra* ct(uifly reward good wbrki | what, for their own fake > No,f5r his mercies fake he will fave the man whofe heart is holy, and wbofe life is fruitful; What, for the W^kf M^? No, but for nrf

Ic cannot bedenied> bnt that there is fomc ivAacton Awixt *good works and falvation, as between the tmeM»§j znd the tnJ; but there is not that relation as'cwint an #jjff^jr^/ tm/^, W4« ffeB ; for the efficient caofe of our falvation is only G&isgraci and favour \ Nor, as *cwtxt a merii^rhits €4uf9 and the rewstrd » for the miri$aric0i cMffe of our falvation^ts only the pked^ief a/ ^4fm Chrifi ; Nor, as *twixt an dppnhenfiyi €M(i , ( may I life focb an improper fpeecb) for that only is/^iVi^theinftru-ment of oar falvation, &€• 3 There is not in regenerate men foch an adequation or &U

l?^ib£'^^^^^ ^ lift and falpMi^n.

There are divers Arguments to dcarethisj will touch one i. RcaToflip or two.

1. JMirfiS sSi0ns ionu ff^tfil 4 pffftQ R«/r, no mort then a (tiortline anfwers a long copy»or a line partly crooked doth that which is ftreigbt:Bat the duties which regenerate men perform^ are imperfeA aftions, for as much a^ they flow from an imperfeft agent, vi«. fironith%foulofaChrifttaOyWhich is partly Ipiritnaliand partly carnal not wholly fpiricuaUnor wkoly carnal;even from this doth the Apoftle conclude the impofli* biiity (for us) to fulfil the Law,&aiw.&3«t^i^ fr^m tin weaknefs §r infirmity of the pfi (chat is) of the old man not yet fully purged ana changed.

2. Jf^j mdtteoMid perfe3fyf$$IfU$bi Laff^ then fime mun tdi nomtdofCbrifi, either to be his RedtemiTt or to be his Intifeoffor ; for a Redeemer and Incerceflbur is,in cafe of cranf* grcffion and failing , andio Chrift fliould be to a regenerate perfon,at leaf): anidleandfruitlelleinterceflbar; for as much as it doth appertaine to his interceifion, to pacifie, and re» concile, and ingratiate: but what ufeof tbis» where all things and fervicesare juft already, as they fliould be without any. animadipertcncy of the Law againft them? Bat Cbrifi is m Attircfffor tun foi the SamtX Hi i^kgi htiruffioffir aic«

Ch.j*Sc^. t. themdyvliaytdbe famed^

Paml^Kom. & 4ind Saint fibnimpWts that an AJv^dU it for M finn€r^ tmlj for h$m^ 1 John s. !• If any mdm finm, Wf b^vs M AiwcMUj &c. If for a (inner only, cben for a cranfgreflbr ^ the* Law, and if for a tranfgreflbr .of the Law,tbra noc for one who doth perfeAly fulfil it.

., :^i^)£tk€itfft m^ffi t^vt bj fMhJhtn hccMnQtperfiBIj fulfil ibe Lit^ | for then be might live by bu ^§rkfi bat the j^fifidi tive bj bufiutb^ Gal. j. 11 • That no msn ujftfiifiei bj tbe Lam 10 tb^figU ofG^Jt is ividint , /W- ibe it$fi /ball tive by faiib ^

Mark the place (AmS HvibjfMh) If it comes to the matter of life and death, then farfwel works, Carfed it* $vtrj om thaf dabn^ €9Htin§tiimaU tbaiit writttntodo tbtf^t; If be will fare 6is life) he muft get him faith to fly to mercy and Chrift: yea, and mark of whom he fpeaks this. It is notof a perfon Dn« converted^bat it is of tbe;iif)7,even the j»fi mufi livi by bitfaUb^. (that ts^ Bf Cbrifi^ on which faith doth reft| not by bis own. meritSjWorks, obedience.

Now,put all this together, there are but two ways to (ave a , mani cither by faith in Chrift, or elfe by the obfervance of the Law, But none can obferve the Law > fo as to be juftified by it; ficcanie, i. His holineffe is (hort. s. His works ineffectual. 3. His performances unanfwerable, $rgtjio beleeve in Chrift is the on*

l^way«

Svfry m^mb isft^fpfd (by tbi L4w) 4ni mB. ibi world is to be* ^amtgilty befart GodXbtrtforo by tbe T)t$ds of ths Ld^ , tbertt-/bsSfioflsJb be jmfiifiedin bisfiibt^for bj the L4» it tbe knowledge

#/jfii,Rom»3.19,20 Suppofe a man had many great debts, and icYcral poore friends, and he fecks to one of them, good (irbe-bound for me, alas faith be, all my eftate will not reich or ex-und to ratisBe half of .what thou oweft; Then he goes to an^ ether; Sir be you pleafed to engage yonrfelf;. Alas, faith be, I am fo poore that the Creditor will not cake my word ; Even« tbosit is when a man will rnnne to fomething in bimfelf, to jaftifie him before God; alas, ffith bolinefle» I am not able e^ noogh, and faith good works, God may finde reafon enough to difcard us: Therefore, faith Faith, Ta Cbrifi ,. To Cbri/f, Nene-hettCbri^.

r"

■•WmmMb

6' VotPtoheluveitttbeLordUfitfChnli Ch,7^.Se^.»

SECT. II.

SEcondljit, ASthgt C4njnji'tfie andfa^e a m4n^i$ only ie befouni in C^rij^, as in the mcritoriem CMtfe^ ^^£^9 ^^c only way td

be favcd, i$ to be belecve in Jefus Cbrift. Hence is Chrift cal-Ud^Hft, 2. 10. ThiOiaptane ofomr/Mlvathnf Heb. y i^.The jinthcr of MrfUilfalvation^ . " ^

Tber^ be tWo things, which if a man had, be (Iioul4 be fa-

ved, one is the^forgivgnejfe nfhit (Innej. Ergo\ faith DavUy Pf.

32. I. 'Slejfidis (hi m4n i»hofe tranfgrfjpon h forgiven,^kdft

Jin hoovered, vefiZ. Blejfedis the mannntprffhom the Lcrd imp$t%

uthnot iniquity.

/Another i%,tht pojfefficncf a m$ficomple4t rigitfeufneffg^ hf whicti he might ftandand aDpeare perftdly juft before the judgement feat of God j (o tnat if dirfne juftrce flioukilOGrk on it, with the exaftefl eye, yet it were every way imfpotted and full. Nowthefe two areto be found only in Cbrift« aodby him,

Fitd^ Remijjldnoffiffftes, It is the porchafeof hfs blood oiK-ly, and therefore often in Scripcore affigned thiereto. Tbbii canft not with ail thy teares wipe off ( meritoriondy ) the leafi of thy iinnes^nor with all thy grace, buy out the pirdon of thy prefent failings. AiRemifitn is by hlaodj by tbt only tiood ofChrifi.

Secondly, the ri^^^re^aiyxi^j/V which juftifies and favesu$« it only in Cbrift^ He is made rigbteaufneffe teta, i Cor 1.30. and Rem.S*^9* ^^ h onewutfudifeiedience, many ^ere msde.Jin^ liirs; fo ly the obedience pfene.jbM m^f^ be made righteous ; fec^verfeai. Gtace reignes fhrougb righteoufneffe unto etern^ life by fefw Chrfft our Lord.

I.know that this Point of imptttedrighteoufnefe/nthtgrtH, quarrePcwixtasand theChurcliof/f^iftfe,! (hall therefore re^ ferve the handling of it to the Ufcs, where I may more fitly cleat ourdodrine.

Now put things together, Wbatfocvcr will lave us, is in Cbrift, And fi|ith is the only grace to conjoyne us witbChrift, and <herefore,To believe in fefus Cbrifi is the enly p^aj to fa^ ved

Scft

SBCT. III.

THirdly, Salv^tionis bjgrace onlj^ Eph. 2. 5. Rom. 11.5. And it is a /r##^iy?,R6m.5.i5. Ihsfrte gift, the grace of Gcd^Mmd the gift cf grace^ which is by one man pfus fhrifif bath obQunded ante many ^tjii v. i6» tie free gift itcfma-* nf effences to jftfiificatien^ tttdv.l^. the free gift came mf$n all

men tejitfiificatiaHef fife. Now if it be i<>« then here's roome for beiceviog; ^(H Faith brings net king oHt% o^xx^hvUireceivei >aB9L% gift fromGed. Iciscbe receiving grace. Lord give me thy Son, Lordgive me tbeptrdon of my finiMs, Lord give me a righteoafnefle. Lord give oie etemtl lifei all cbefe things ajre gHts, and f^cb only receives tbefe gifts, SrgoM

■ pi M -***•

SECT, IV.

FQ^Xth^ySd'vaHen uemlf 4»nferr^d in fnch a r^aj ; teberebj^ Ced only may bgve the glerjiofk. Though God doth beftow great matters on us for em goedt yet aft tbe end of diea^ is for iiisi>wn^l6ry* To coaunend the ricfac&^f his gMCe and mercy, Efhefi.j^Si. 10 «r,9. Net ef verks^odfi any m,mjbenldieeft'^{x\m i5);Jbe:0iopld vaantjlndfayt thave gat heaven by my own mentis^ I bsve mywajges for my labour, and my bappinefle for my penny.

Now tbe way of beleevii^ is the oaJy way of acknowledge-ii}g,a God^and of emptying of oar pcqiid imsginations; wbatfo-ever faith bach, it bath taken tbe fame out of a gracious band $ Allisaimes whichcomes to£iitb,and it will confefle, I have notbiog, and am nothing; hotwhat I have received, and what lexpcd^Iexpeftit fer bis/aJ^.^ke fr^m^etb it, not hi my fakf rehe receivesit^ and thus f^ith puts all th^glery^en^Godi

Sea*

\

M>

64 Hw to believe in the Lordhfiu Chr^ Ch.y,SeSt,^

1

SECT. V.

Fifthly, neither wn/i »ur falvation htfnrt^ nor our comfort »' fure^ \(we vtere to be faVid 4»7 other v>4j then by heiiivwg in pfus Chnfi.

1. Salvation would not be yi»rr, bccaufe, Fir ft, our happmefle

would be no more fure, noor being in #ivr0f»ii baadi ^ cue of Chrifis^ then was AdamsJieft to him[tlf

Secondly, we would never be fure of falvation by any thing againft which God mtghc cake jaft exception.

2* Ho fure comforo^ becaufe confciimeo troubled sfdhh tht fhce

0ffif$,cou\d ntvct ht focifiid mthimptrfeaions Mdfits. Thae whicbwilinot/4/ijrj!#<70iii, can never ^^rri/^ confcien^. Bat faith the Apoftle > Rom. 5.1. Being jufiified hj faith , ^e have pace with God ; faith findes one woo was delivered for eurefftn^ €es^ who pacified Cjcd to the mmofi\ who was vtithat^t fffot , wbofe

rigbteoetfndl[eidfttfltfimfttiedto v^^acceptedfor uh ^nd fo hertt- ' 1 iipon^oth gracidofly quiet and ftilt the heart.

We inuft diftinguiih 'cwixt the roat and fottntaitte^ atid gromU aftmrcomfort^^od between the teftimanies of our iaterejt in the 1 ^ iroot ofe$tr comfort; only fefm C^^ifi is tbt ground oft Chriftians ^comfort, and therefore faith Paui^ God forbid that I fiould r#-jojce in any things but in the croffe ofChrifi. If at any tiu\c we behold holineffe» or any part of it in our bearts^we caice comfort in it, tiot as the ground, but as in the teftimony, becaufe it docb manifeft our iotereft in him, who is our comfort^ our peace^our joy. our falvation^ our aB in aU.

Thus much for the Explication and confirmation of this great affertioa, vit. That to beleere in Jefus Cbrift is the only way of falvation. Now I dcfcend t9 the ufefnl Application of «11 to our felves4

CHAP.

-A'L t jrt^TW^

CHAP, VIII.

the preaching and bearing &f the Gofpeiifffi^lar

He firft lire (hall be fbr Informttion, ^hich cqofij^in (naoy. proficablc cpofcftarijKi.or in.^e-rencesi. w|)icb wiU flow from- cjiis cmdi. If ^ le^vinfi in tbe Lorcl jefus. Cbrt(| be tbe only iray. to be laved. Then firft,bcoce k will ffiU^w; -Thst tht frtacbing of the Co^l it mt^shythi ^bile^ ic is of neceffsrj and Ji^gMiar cOHfequeme^ ^ PerqCp .cl^t pUfCi Rm'%' ^6k l4mMo$ afi$aud of the goffilofcir'^ Jfr i^is $hi)^^ofofGod0ntof4vMiont^,iV^rfone tbst boliiveth ^ verfc, ^7. f<M: there Uthtrighteonffup of god r€Vi4Udfr0m U'u^ 'faisb, dij h is ^rittin^ tbojnfi figg livo kyfrnth. The Apoftle pre* feats two argamcnc$ of bit honourable eftimacion, and confi* 4cpt prrachipg of tbe GofpeL

; I. OnQ. is, chat it is the fomer of god fo fMyaiioB .((b«t if) .ic. Is the ioftrqmeiit which God uifi^tb» and into which \^t doth im-. print a power to ftye men:. It it called the po'^or ofG^dtcfdl^^ VMiioH^ not only io refpeA of revelation ^ becaufe ittdotb ma^ nifeft and declare thefole meani of reconciliation^^cwixt Go4 And man, but alfo. in jefped of fipornthn and i$c^ , becaiife it doth communicate aqd produce.thiat/41/i^ Vjffi^, Cb^ifi kl

^^bich wi are fMed '

a. Another is»thV it comprehends the r/x£i/«a!/#rp 19/ y/hkh faitb only dfftbtak^i By the rigbteoulhefle of God, he nnderftahds that riobteoufnejfe 'Whtreby a man is jufijfied in the i

fightefGod^ and it ts called the tigbtepqfnefle of God^ be-icaufe Ged if tie Ambo/tr tind giver of it|tt is wrought and given by God ita'Jefus chrift; and alfo becapfe it is approved and ^f f0r€o ^ith God at bis Tribunal and jodgement-ieat. See another

K place.

I

h»mmm

66 7hi fwMhiHg 4ml h»mg Chap«8.

place, Ephif. 1.13. in Viphcm ji Mfo irttflfd afur that jt bedrJi the 7Pfir4 cf/rttthttheGofffflofjff^r/aivstion; Hc in tftc prercdcnc vfrfcsdotfacnovitrftte many fingtriu end fafvvfnl]^ bfeAings, >tnongft which ^i&r#j? was one, aod be doth in tnis vcrfe ex-preflc the order and manner ho^ they come to be inccrefTed in him, vU, hy trttfiittg^m-hlieviff^ "^tii tbty comtjco chac iruft-ingand beieeving tj tht GfJ^^l^ which he ftiles a wwd of trutb^

^•^ptfife ♦rWvaiiw.: .'/. • .• .\;

Teff mi ferioufly, if noc/4/^4^i#ji the great fcope and aime

ofyOar moft choife and fober thoughts? and can any at*

uine chat but tj ^hrifil and can you have Cbrifi witb^mt

no^^eh9iftjdt4r0{^ttt\) into Jrou Oiodld the Mkifity ^f tke'G^ptlh^^mb^ihhihemikrntatnt^t Goi, to pcodiictt tlUic Mell, wfii(!li layet 1h>M on ^t Gfaftift, by whooi only wc ace fii-

ved/ f^tjtihimes hj bt4ri$tz;4ntihearing bj the fVwri^fG^fo the Ap<^le, RemA^ I7. and fehn 6.45. JEverj neon (hat bath beari ^ksMteJIrfeheFarbnyCemitbiame.

Hefs«n^ftemy to hk enmfaivMtha, vfliofUekh thepndcBMi. ^fha Qt^il^^ and be is an eneoiy to the jAhatiin if itHerj; vito tabeiirs to ^fprefe and 9»an^trijb it:' for if falvvido b€l>y HiA JaChrift^ aod that faith depends on ttie Gofpe1»

Tll€B|'

For OD|r oarts, let ns bUJfe God fir M OpM let w for tvrf b^HM^ omnrMeB tbe'mefa^ ef >*» Ge/pe/, yea, Jet or bearxily titibrace the fhHrinw and pewer tf fbe G^pet : Let the fat. if tbeim i»bkb brbeg tbeAtti e;dhgs of favMtien , b$ MceptMe uut^ m^ for as moch tufiUvaHen^ and Cbrlfl^ tvA faith are all of therri annexe^ tmtbtbe Gofpel.

2. TliefthehccltwmfbHow, that amwer bektini cf thrill itrtdUsiearhi'wHl riot fMe,ifbeheving\)t Ait ^nly^aj.^ *

There arc divers forts of hearing. ^

Jhwe fcrtiof Qne with megiueacj.^tti perhaps the ^ar is cum , btit the "***«• mhuk is afttep^mi heeds not that predons objcft reveaU

•d.

AAOi!ber with BahtChacy,'^ hen the et^f is bpeM^ttai the miad Metemive^\mt€iC{feaft UrMtegugabijt tiff trmh awdgoednMtf^ libe word. ^ ^^ i

Another with fmtfonmfjt when the e*r biora^ and the

etttder^

md0rPmJii9tgjkUs^$xAihc bmtt mmkr^icnk Now it kthik )tt0tr kifidk of bearing, which bflogs eo ialvatioii, TiuK besni^g, which eonftfb only ia the deli^vtry of the mcftigr, which bringi f$mtUffgfrm$G0tl$e m^ tbisiviU notfavcjlnw fiicb»iMrwf tstrhfgsiM€l(f§m0thiMgfr0mm$»Gad^mh9dk k accoopsntcd i With MfiviMi,v9bikb rarnei booie the faul to the mupmct^ ' mnI emh^ng ofhfi^9 Ckrijt^ chw 11 the oakf beanring to feve ow fouief. A metfofi ntMk md tendced doth not coaclodo a aattb^ hoc a motion confenced unco and embraced.

3. If beleeving in Jefus Chrift be the opiyway of life, then lijms Cfmftjhomli Ar librxMai fc9f0 md mmrk of^ mr frembing md0MJfiti£, I Coc xa. I Jigurminfi mt i# kn^^ 4117 tMng mt^ng joM , fave U[ms Chrift and him erucifieil Ic was the fliaine theame and foj^oft lipoQ which that hUded AfoftU did fpend himfeif ^ Look as it is with a Phyficiani.tbat though be doth foraettmes lance, and foipetimes make very (ick,and fometimes reifraitf^to^idlntfleef diW^^and (bktwtime binde ^ and trouble the patient, and fometimes relieve him with pre-cioof cotdiaEiithiotgb ibe<e aAioiii aae d^fiif^ttiROBgtbiak-fidvfft^ei tbry do coaomtei toijipe «i4#whf ch Vheaff k awi li£^ Stowkeibftr MiaiOm faraadh the knawladge ^.pnflBa,orwfcii. (hot they ftijm c^makeaaesi (ctigblt of ^yatae^or wbtcherdky ^ kc tte. tba acromn of Gdds thraataiogs opon the caafcttMecif fioners, or whether they touch on the mercy Seat; all the end and kiiif%m^VLVlMi^\t^uhf^ fliorogbrioaaitrthf cyes-frfiiBiKirf^and 10iaclinotheirbear^ coace«pcaiideflifaracebifli»* . ' Ghriftr iw)i be piaacbcM (wo waqp* ^

Either €xd$citly, when he in his perfon, or offices , oc ba^ V^^* f^^^' nefits; is the only maftei wbieb ia htfldM Md.pn^^-^^'''''^'^''*

cd» ' ^' ' . >..*

Or Virmalff^ wfaeoi he is tbo tad of thaa, fOUUft ^ mlNdlh id dctirsied. One o€thefe wa^ws*!. Chaid AiQk.fo be ptf^dieA^ * Do I meet with a broken and afBided fpirit,groaning undaa. the load of finful t^ature and life, pintingaftertbePinceof life and peace,' willing to yield up it felf toall the conditions of God in Chrift t Here now I am to lift up Chrift on his Ooffe to fpread his armes, to (hew unto that broken Spirit ^ Itte very heart blood of Jefus Chrift poured out for the remif-

fionoEiinnei, cabe »propitiatorySac[i6ce forhia foule. Do

I (neec with an obtUnateaad proud Iptrit. whicli dares to J'^tf

" jBpce^iad ffffMuUKMfif to ^reign \mtrej. Here 1 open ihc indig*

; nuwiiofGndagainft liDRc,otporpo;c<o iviiaken the conrci'

ence, to c»(tdcwDthetirgliand \<^iy imiginitioos, and foe

no other cod tut this . That Tut b a perfon being now cr ok

10 tlw fenfc of his mtlery, may tiily be direAed, and fcafoa-

* fibiy cncoangcd to the fight and fruiiion of bit [Ctnedy in

Chrift, . .

CHAP. IX.

' hftifeatm only in lefas Chrifi.

tOonbIyi If thitbeleeving ra Jefus Cbrift be tbe 'oiitywayiobe ^d, Iben (hn^InformcMM f 'whirt t9 ^>nU tm- jfi^if€4ti»ityit «nly in ItfmiC^ifi^ K Forti^ronly jstbcni;ti/(««^wf<ffhichranfatj>-' fnjitfiiee, and in fait ^/mJ only ii rtmiffnuf ., fimnts.

No«r^ becinfc this iiafiindainental point *tmzc as and tbe Papifh, and it tube great boH6ine of comfort to a be« leevingfooki give idc therefore leave co improve the reminder of the time in a brief and diflind explication of it: Whert -Firft, oftfaeiKordan4 title(JuftificatJoo.)

Secondly, of tbe nature and definition of it: together with' Totne Aif nments to cviace, that it is only by and 'lor Cbrifi; aod fome Aolwcn to the cfaoifeft Objrfti^

Sea.

^Msaar^naiw^

CK9^3ca:..t. hfi^ath9,onl^MMmCk^fi, 6^

i* —s LV."<^ —

SECt. I.

F

Or tlic w.ird Qtifii^cmi^n^ i; hath a double aiccpnop a-

IDOOgft WriCcHTS. . ' ■'

V 1. One Inrrhfical^gnd Co it fignlfies to makjtaman js^fi ij

r 4/145 ^f hfftfio9t(ih^f^\s) by tbc implantation of fanftaficd

orholy quaiirics. .

2. Anot\\tr.ForifififoJ^m^^ foltfignifies to repnti tt prom

* ' mvufice a wHitjufi by Ma^ofjurifdfflhn^fthsiz i$) ajii-

I dicUry fcntence to pronounce him righteous,. and free

froth |ilt and condepnation.

And thus IS it (for ought I can learn.) altogether ofed and

fen/^cd.io the ScriptiarcSjwhJch.fpeak of our juitificjtion. before

God ; vif<n)' for fach am aftion of God, whereby af^er the mW

' oer afd ]s$dgi ht abfolveth and ac(^utterh an accufed perfon.

Roro. 8. 3 3. fFho jh^B Uj anj thing io tin chdrge pf gods EieS i

itu Goathat juflifinhi vcrfe 34. H^ha is be that conjemnethi

^ where yoa have a tnaniidl AntitheOs, or Qppoiition 'cwiit

jMfiificM^n and c9Kdemn^tipn ; now as C9k^mtt4ti$n\i anadioa

aftbe Judge, afen^ence bfbis pronouncing the perfon gilty

&nd oimoj[iou% fo;i»j?(/!f4/id;9 (being contrary toit/ muft im«

port an aAibn or fentence acquitting and ablolying. Yea,and

again, zs condemnation moft improperly andabiufively muft.^e

f n(erpreced,if we expound it' to be a making of a man fo, a^id^

ib iinful by infxifioni fo is juftificatioch \jnrighily conceited,

when men make it to be a making ot a perfon juil by infufion of

bohnefle.

Uis obf^rved.tbatm this kinde of iuftifkation, vi^, which t$^ ^judiciak Thercare foute pcrfonsas ic were,.

Firft, the Agent, One who begins the fuit^accufeth , laycth fuchand fuch things to the charge of another, the Apodlefaid; ir, Rom.i. }3. IVholbaU lay a»j thing to the ehargt}t^c.

Secondly, the Patient, the perfon 8ccu(ed and charged with default, and offence, Md gilr..

Thirdly, the /#Jt/^4rr, who endeavours to vindicate the party fo charged/rom the accu(ation>either by declaring ibe inna-cency of the perfon, or impleading fatisfaftion. .

Boorthly , the yn^X') who in iuftriication oi that perfon,

K 3 gives.

>fc«llltf

gives feoccoce for the pcilba accafcd , according to tbc valid plei of cbe Advocaie* and fo atfolvech bim.. It tsfhos in the point of pur juftiScatton | there is Satan accuHngi and idm^tbing tlfe.. Ttiereis mamaciukd of fin^eand giftf there is Chrifl interpofiag ^n.d pjeadiogii/ ^ aiv^Cdte^ by bis bfood jkrd.rigbrcoufHcffc ; \^; there is G^ n a Jf^g^ for Cki^ f^kg acijmitting^ and aififviitgtini prondknciog righteouf, and ac* ccpcjng to everlafting life. So then the proptr antf pondual acception of the orord fr/ffficaficn/is not according to p^hJ!^ on ^ but according to Ahf^iHtiotr and pr^wciathm: It \% not fbjf^J^ as when a man i^ made wftofe, liar litis/»iriMii/, as wtreii a man is cleared at the bar.

Be that jBfRfierk thu^ickejiyani he thm conJkmmtk thjmfii thef org both an ahmiftation tg the Ltnri ^ Proverbs I7. 1;^ There is the word againe. Not I truff ro be expbmded by wty of infnfion (chat rs^ he who" tnvkesr a u^cdeed man « good man, by knprtffion of ngbteoofiieffc, is an id>omin9-* cioii CO Godt but it is to be dcponndid bjr way of jndkitrf fentcnce (rhae \^ be who pronooncetft of a wicked man in the Court of Jufticei as if be were *jc<ft, and re^ptrtef htm as fo, and.acccpt»faimas^fo;ThismaTt is: anabominfittontid^fbap Lord. Now, take one difttndion.and c&^ 1 wiA' co cbe ntotrc of Jaftfficarfon.

A twofold Ja- There is a twofold Juftificawon.

■r*"^ One < thf €4Hf9 , and this is a oarrictrfar Mnde of tc-

qufttance, touching fach and fuch things wfrich ait farid Cd a pcrfbn,perhap«foTDetimes very onjudly*

Secondlyianother pfthepitfcnf^htn he is throughly purgetdl and abfoKred; now in (his refped we fpeak of jfriHfiea-tion, which I think for the nature of ic maf be cbas de-fined.

••■ ^MMBKMaaa <WHH« • ' " ■ ■• ' ■ "•iiMwMfi

^ SECT. n.

JVftifi^awn tf a fimur, it is a grafi'ranr ami jmB oEthm df g$Ji; vehcrebj h iwtffiting th» ri^te0ttfi^f[i cfChri^ t^it Mitviig finmr^ abfolv^th 9r acqn$m$b Urn fr^tn hitjkstmd accefmh vf ktm

•<"w.f^

Tliere tfc ^verfe tbfligt conMcrabte in diis defcrrpci- s- Things in

1^1^^' this cicfcijpti-

Firft, f^ificaii0i^ ( immetfittely ) hUmn to Ged, ic is bis adU "''* on. li if Gnlthdi j0jtffietSfykh the Apoftle, Rt>m. 8.33. And 9k6 C4mf9^givf pm imt Godtnlj} hvk. 5.11. We well difhngQi(h Vwixt fjJErM tfid ^fi7r|(rJ4/rwixt ito/r/ and 'cwixt bt$Jpngs : Ji»* fir/ belong to m,tec ^^ffi^g^ belong to God: Ip is God who iio#eiided, andtbeteforr condcinnacion and abfototion betong tobifla;co t(iejQdge,BOCtoaayocber;hen€e fiiith the Apoftk Q§i9mim Ckrifi ncmc^ng the werU tp bimft^t 2 Cor, 5* 19. not imfmting their fin. YoQ do well to diftingiii(h of the caufcs of ■ ottr Jimfieition. There » firft 4he frime cnmfe, ibe Atttbor,. and cbiaif Ced the Ft^her^ vA^ogm^Sio only begotteft Son fot oi.aiid l«i%imfoith to be af pra{K€iaCtOR for finM^tbr^ogbfairb in bis blood, tbac all Wbo do bebrve in bim (hooM be joftified« K«ai.3.25. And wboistbe Judge abfolfing ait thai believe^ and pri«oiificingttiMi)oftifiClYrift; O

'%ec»M\j,Tbf fHeri9erumfcn^gf(otht SenefG^im^ M^ii^ US i*^^ co^aftlfle 04 both :as ^ /3i^^/; ift ^^V^% ^k^ <l^br, idd Itfiflgd^wn tbe;ftrtl prite of oat redcM^iiOn, ^/^t. 59 i r^ tbeirfiiy aftiirdifigvmoiis rtieasArrrr and itmitof emr fM/HfUmi*-mtjtadtioorhffen^jftr^oA ^d^Mff#if4tiidingefiMluaUyfor«^ |Mt4iis(ineHtfi(«iay be in^ted t6 os. i^nce ifs ic» J7«j< 5'3. 11.

aa a ^is^^ by way of prime authority, and Gedthe^bnj^fH^i m * s M€^ti4rtr. Thely^'fuftifirff ai a ftt^eti, payitig onr d^c atid giving fiEMfsfiAion totbe Father for «iscothe kmoft^and cbe Fa«> ab«r fiiftifietb oa^ » a Cnd^erjfMy accepting of tbat price and:

' I'bird \y:Th^ ^fiyi^T^^I^^ ^^ ^^ ^^^ ^^^^7 ^^^ *^*y ^

Xatd to |a(lifie» thirfhiircb ai be totrf^ynes Cbcift tnd the font (bylaitb/j logecher, whence arifeih a paitictpatioft of ctic dghteoi^iiefle oFChrift, and tbe pardon of G&b^ bi«n. Once «ore difliftgaifk^^fTaftiffeatioi^ ic oiay be taken two 'wayes, «<cftat«SkWy;ai a fodkiaVyfentence at^K^ aitqoiifing, &c. aand fo ws hfSHtjmftifiiih ^ Or f^etjt as a f hi ng tpprebed-^cd wd reOed on, and A> wefay ciMt Pnkhjiofiifiethstkisiiw if fiaicb did ac^pic^ biit as ic takes and receincifa ffre a€i)Qttciaiice i

not^

■*—■*■■ ■ ■! ■ I ——————><«W

7^ . hifiipcMion oiily in hfm Cbrift C.h;9:Se^. v

not 8s if faith did impace • righeeoBrnt fle» but bccioft ic receiv*.

. etb and-xrflctfacon the rigbtepufoefle of Cbrift ^ by Qgd jmputed

lous: now vvhenwc fay that/unification is an it Aton o( Godf

it is meecfor you to undtrftand fooicwbat of the ki^de of tbis

a Aion. For the a Aiona of God are of different forts« .

'i.So-tsofaai. Some^which arc/r<>J«r^J with'm h4, andin^k< a real! altera-

pni. itohand change in* (he fool of man^ thiis {MnSifcMUn isaa

sBi^'rtofQfi'di ( ibat \$ ) (dch an. aiflioa of.G^^ as is altferir^; tbo inward fr^cne, and qualities of the fo^l: €>f uhholy, mafetng ihemboly^orunbelievingcnakiag tbem beliering, of bard ma^ king, tbem foft^ of earthly malitng tbeai beavenljr^ •&c. •• . ' •'

Otb^s pre «^T*|!rg&r/»r^l^,Ml»^w| w, and tbougjb, Ihey hb-*porc a chatige of tbe conditio^,' and ftaie of thr^pcrfonf yer; pror 4>er)y^ and for^all^, they.impriijt oo change in ibe itward ^lA pofuioni An^ik»sfuSHfitMfi0Hi$a^ siSUn^fG^A^notMMRi^m tb^^gingthiimw^rdfrmuofththiatt^h^tzti ikOUn clmnghg ikt great eft'tma^^n of the p^rfcni as whea One of abondrlHW If

4Diadefree; t^is^aUers tbcftaie/bttt ooc tbe oacur^ o{ thfi ft^0w when a gilty perfon is pardoned, by bis Pr«nce, ibis. tfiMri> i/mt his nature, but it doth alter bis coodittoo; be t§ novr mi ahn ftate ^flifi, who before was in tbe (Ute cf dedtk Soys k ia ju« ftifkation, it isfuch In iiAioOi which ailer^ tbe ftate^ (ihtt ia ) tbe.inan wboi is in tbe ftate of wracb. $aA cofidfflaflMion, beiog jjafti6ed,isinow acquitted, aqd fo;pafltd intO!:tbe>ftaK pfJAfc • iindfatvation*. .i . . ; ' . ' *

A man who before was ^uiity of (in and daainatioo,tbe fame man ( remtiiiiag t fiMerin hiralcHUFi and in bimfelf worthy, of 4aaioation ) is in bi^ juftification abfolved from tbe gjit ■ of 6 o^ and accepted as righteous in Chfift, and is pifled iatotbeftatc of falvation. We d^ny not but the ^1^4 ^d tbe it^dttr goe« to«» {eiher;( that is ) wfopm God juftUieth by tbe biood of, Cbrift , jSipallobefanftifietb.andwalheth by tbe Spirit of Cbrift* boc •tbe aftion of cbe blood is one things and tbe aAioA of tbe water is another thing* TbeUght and nett in the fire go together » yet the adion of light isnot. tbe aftioaof heat:Sobsre,n«#fifMv

efthe blP0d is 4 ]ufiifpng0Mi0n^ and tbit is ^itb^m i»/, yet /#r w, ^MAofus% Tki4RicnifftbewiuefntLffiffSifp9tg4Si99$, and this i$firW0$dinHAfH^

" Seft.

if •■■■■■•«■

»• * .

5ECT. III.

TH^ firfonjuftifitd is 4 biiitvingfiufur :th€ Apoftle is clcar^ Rnn. 4* 5. Jo him, ihM Miepgih §u him thdtjujiifitth tbc. mngodlj^ his faith is counud f^r righteoufneffe. There is great dispute which is firft^of Faith or Juftification; co me now icfcenics a fruitlefle croQbJe to moleft our felves with priorities in this kibde» I conceive we diay diftingotih /cfvizt the fttrchsfi tfpur jHlli^ion^ which was long ago in the Uood of Chrifi^ He was a Lsmhfidinolomgfitteo for to merit tbo romiffion offinms^ neither doth he no w b^in bis ffli#r#f/wIio bath heretofore per* foriped it, .

. Second 17/twizt the impm^tion of that fttrchofo. It istme, whiles I am an iin(>elieving perfoni my juftificatton is already as • pircbafe^ |>nc unci HI believe^ GodtmjmUi it ttot - mi# m. . My meaningiis tbisf th^c if^rig^fHo^fr^i ofChrifl\ which bath de* < fccved^r(|Qnof(iane^/«r##f^#r 7 ^/i#t^#; nay»be 6#/tfrr ovorl 104S horno^hrxt God impmus this optr to mo ^hotol Miovo^ as foon •s ever I cake Chrifi by fMh^ jQod imputts the rsghtooufneffs of Chrifittntomo^ %t^willfw$imfOffo mf^finmstome: And Scrips tm^ isopen enough fpt tlua» we ceadiog {a.conftantly in thCi Ncw«Te(lament for men to ^ooie in aAdhtprieve chat they may

bsve rem'tjpon ofjinnss in the Hood of Chrift^ and throstgh him alfo eternal lift*

I only propound this fcrupie.whecher fakh be to deale with ihtpsrfen of Chrifi firfl^jox vu'xih.his he^tifirft -y Sorely we fay W4thhif[>crron^ and then wicb bis portion; well theni if faith defies with'tbe perfon of Cbrift imnteiliacely^then it appeirs thac aipaniDuftbelieveiandfobciQftifiedyforaffiiuch as i^jh^cati-

em is an.eUion of Godimptuing thg righteo9tfnfffe of Chrifi, and^.nvc isnpmingfin^ whicb^re the generall benefits. ( aa I inay fo (peak) of Cbrift. Icisn^tbgodiomQ tpiconceive cbat God (faould firft pafdon me« and then I rbetievcy or that I fiioold have the rigbceoufnefle of Cbrid before i hivt Cbrtfl' himfelf, which mnft he,if there be a priority of juftiflcation before faith. For my pare I conje^are chat they are. Siemaluoeous things (that is)

L they

L __:

74 lufiifcatiMsnly in lefm Chifi. Clup.Sed^4^

\ they go both together. If yet any men will be acute^ Ice them

be lb: Thepcritl 19 little on either 6de; fo timt I have faith, and then am janiHed^or fo chat Tarn /tiflified, and then hare faith, or fo that I have faith to be juflifietf, 'will in the fobftance and event.redound all to ope.

I \

SECT, rvi

R.

<

}n.^^n4s ht^tg ujuft^mUn : ( ckat fi)wlven God jufliBech the pcrfoo I be dodi abfolve or fbrgcvefiimhrs Ona.-..

Two things in ThcrchcinfiotWOlWliga,

kGa One is thtfiSne^ p$UMthn, dtfilimint ^fU, and corrode fiicli^

r natfoi^ with thk f^fiificAtim dcates not ^ bni SsnOificmi-

m* "} ' • . . . -i : ■

lAnotfaer iathei^i/^ and fmmfhmnf\ acid wi(<h thi^ dotli fmfi!^ C40un dMk. Siipi^fe yoo fiiw «fkk thkf| there are two forr^ of perfom to deal with btm; a Pl^fitiim^m^ be is ficfr, and t JFiM^^becattfebei^acbief; If the ^Wj^r ai^it or pardon bftn, this clears bins^as a tbief ud gailty perfoHi if the ^hjfkUn bea! and core biro, this itfpeA^ bim t»»fieii and difeafedperfon, the cife is ooff own. Now I (ay ebasGod i njdftffic'aefon remits or

i>.^*a; ^ abfolvcs the fioiier;rwo tilings arebcre'cot)fide^able.Pirft:<7«iV6

irfmj^ fccondly, ijmmffM. ^ ;

Firft, qtiii^ what this remiilion is; I anfwer, U is 4n txempting tf tb$ Jhmr fr§m gmU^ rgJmMJfmg f ffm$flm€nt : If any man fin, gmlt cleaves oniverfallf to the lin, bttt then in fmfiificstian rt ftiajl $f^ ke imp^ii, it (hall be taken away in refpeft of efficacy and rednndancy. Sappofem perfon areigned, and caft for a morder, and the King gracionfly fteps in and- pardons bim ; riiotrgb this pardon makes not riie murder formally to be no . Kinrdery and though it makes not the murder now ifieritortonfly deadly, yet it doth bold off the efficacy of that gift, that now ir fiiall not prove death to tbi& perfon, becduf^ be pardom'^btoL So in JwfiificAtUn^ where God'pardons the fmner, be doth m>t make fidne to be no iiroe, or that there AiooM not be any nstw^ tat cmuUmmttilitf in fuum, bnc that it ihalliiot effSttdltyrg^

mimlm

doMnd to the death and damnation and hell of the perfon, wham I he bach acquitted for Chrift*

Secondly • (juoufquef How farre remi(fion of {innes^x<» tend in Jaftification. There is a twofold remi/Gon. A twofold rc-

One/4r/#Mrlir, which is circonUcribed to fome particular miffioh. ^ faAs, and is ordinary in the Courts of humane Princes, who I Jiiiiit and reftreine their discharges of offenders.

Another HmverfM, which reachctfa to the whole eftate of gilt; now this I take as Aire, that whoxDfoever g^iiufti* jUiht he will/^rjiw ar»/* him all hii finna. All his hnncs^^y., g; More convcfiion , and all his finocs afxer converGon. But whither this forgiving of all, be wee f»r all » fimnl & ftmet^ as they fpeak, I am not able to fpcak my choiigbts Al*y.

k is true, I confrflfe, and embrace tiurt opiiiioii, ihac jt^u fcmm M aot4 StriJUd «S, tck not repeated over aod ever and over , but it is one wBt only, bac whither ie br mu trdnfitm sS^ (as if all were daflied out viih apeQ,) or whither it be ^«# c^miftmd aQ , is rery difpatabie. The Scdptttre teanet moch to cbts latter ^ and therefoce de-fcribes God to be is Gid f^ginug mfmt^ , trmfgreffi^^^ W ^fisM/^imj^rtingatourleofpacdMiBg, aiidtioc amomeatany

ad. • -- '

Agakie, ie nf hard to uutr bow God doth forgive a fioner be-Arebe bafbfinnedtWliJdi mift be if pardoo fxur ail (ks be a m^ mentany i&.

Vec I hadratbercaptivate my iad^oientj eb^ occafio»di|l puce} owtyreiBtmbcr twothJngf.

Firft, tio doubt b«( the jn^iftdpmrfm %Mhit9et%%fj fr$ fm^ dipMPi/; not fome o«dy, bat all. *

Second>ly, jm/t^^i^ dnh itpt admk de^9t$ : though it miy a c09^Ummm: lhMgkPf9Hfniffi 4»i 4mm dfCMjtwhach Is oor joOification^ is not ttiore w leffe^bot is at all tints one and naft pctftA. . •

t 2 St&

76- ,. htftifkathn mly in hfiti Chrifi. . Ct 9 Sc£L^

I

S E C T. V.

T" He righucHff$efe offifm (;'br$fi fs$hat by tfhici m/j we ar^ juflified.

The righceoufnefle of Cbrift is the matrer of our juftificfltioii;

noc the efftnri^ilri^bteeufnejji of his g^iheM J ^ buc ibe ri>i/#. m/ntffe of Chrifi, M MedUtor hsh Qod andmdn, which Wfts cither,

ThthabitHMlhtiiMeffiefUi Frr/^f^jn ibeablence of allfinoe^ aad in the rich and plentiful ^itiifitt ofallboly and requU ficequalitief.

Or the tiQudl Mineffiof hid tifi and JcMth by obedience;

ehe once perfedly fblfilHng the cdmroands, and by the paffive obedience of the other, veluntsAly fatfering the penalty, aii4 Yomminarion of the Law for traofgrefTion^ Now att' ^it rtgfateournefla ia imfmtei.to MJn fuftiftcatioa. For

Fir A, no other rigbteoufnefle can jaAifie*

Secondly,. 4^.Cihri/? Vr^i madtfintfgform^ fo WS jire m^it

The Psfifts call upon w for a rigbceoufoefle in Juftificatioa^ they will bring one forth of their hearts and good works! Menftruem chthi^idkh tbeScripttire, but we produce a n/ib-tioufneffg mvUfHt^ferfia^t^w/fi^ exad, notMm^ but in ChriB^ytUmfmtidfmhjGoJi.

How clear is the Scripture for us ^ 2 C§r,%. zi^ Heb^ikmsub him tp he fin for m^ rehe If^nem nefin^'thnt We might iewi^dg the rigbuenfnefe ef Gedin bimi Jer.23.6* The Lard cnr rigbte* enfnefe,iCot,u^o. ChrifiJefmU mndenMomefGedj&e.tigb^ teenfmft. Hovi ofttn dotb the t^pefiie peculiarly imereft imputed rigbteouroeffe) haodiing the doArine of Juftificatioo, Mene.^. But t he ApoRle clears all, R^m^.iQ. %/tsbf ene mkns difobjed^ence many were mnde pnners^ fo by the obedience : of pne /ba/l many be made righteous. Ad^ ficcMtumimpntnbitur mibi e^ Chrsffi jnfiitia non peninebit adme^ faid Bernnrd,

ObjeS. But Chrifts rigbteoofnefte is Hi§ , and bow can tt prefent M righteous before God ? It is noneofonrs. SoL Firftjic xthii ia xtfig^ii&oilnb^tfion, but it is onrs in refpeA^

oiimf motion I His ferfonaUy^ mxs mirit^ricHfij. Secondly,mmay be confidered ti/o waycs, either dtfoluiefy ^^^^^^^^

and alone, or tlk m c$njajned with Chrifl i and thus being by ^ faith mdidt0ni with Chrifi^ he makes over his rigbceouf-

Dcflcuoco asyopoo which God looks as^fr/, inchemaccer bh «f joftification. I O^.Bot iiCbrifis fighteoufneffe becomes ours fo by impotation,

chat we may be cruly accounted and accepted of as rigbteousj

Jbcn by cbe b'ke rea(on, becaufe ndemftion U made ours ,

we may likewise . be reputed true Redeemers and Savi-

0MrSM

Sal. This is one of the arrows which BeDdrmine draws cue

pffaii^Qaiver againd the imputation of Chriftsrigbceournefle,

biWitisofno force. . For be is to be termed %RtJctpKr and Savionr , not who

doth reciive^ and tiU^ the redemption and falvation procured

by another, but who bri»gt ndcmftiM and fals/athn $ we are ^ by the Redemption of Cbrtft truly faidtobe redcemed.chough

notour Redeemers,. and fo by the imputation of Chrtfts

rigjbteoufntfle, are we truly accounted righteous per-

- > Oi^.. ^ainc, if the rightgoufntfff ofChrift be fo imputed to Ht in juftificatioi^i that f^r ic t^e an acconnted perfeSllj righteow^.

at if ic were onr own (noftperfejS §pd intrinfecal; Then why •mjiy nM wt be accounted'#^ righteous at 0rifi^ ? yea, and ha-Wng .Cbriils rigbteoofoefl^, why may we iv>i be the Sdviour^ -^fmsni Since that is the rigbteourni;Ae which doth fave all that arefaved.

S0I;. I anfwer, \ . • .

vTo eondpare the fame lightepufneffe witH thefa'(re,isilIpgV-'eaUnd-^groirey fo]^ it is *one iand the. fame rigbteoufncfte wiAch is inherent in Chrifi^.^t^d. ii«f«/<J to. tb^; beleeving

fonlt.

Secondly, the rigbteoufnefle of ChriHr is not imputed to lany pirocular belcever according to t^c^ whole/j^iti^tf of its effi^

d4Cf^ but .according to the tsrtkuUr .Migemt of tin perfon; h k not impuoad- to 7^/ as the general price of redemption for all, but as the price by which his foul in particular is

78 Ji0eit9iMi}»{ym k /wOwfe CLy^a^tf

. Thefe chrngi bting difptcched, rfatre is t difference m^ m:^^Btl Ibmc DWItics, about that rigf^eoofMiTe wbidi is ini;?uccd, fome holding the f^ijjt'w entilf , ochers tbe mSmm

Soi, Thelaecerfccmsmoftfalid; Reaibns, tbefe Fiii), there is no faftijicAUon without the fut^img tkt Vufhole Cmtv, but now CO the ^'fiitingof theLtw, ((incetfae fail of Mam ) two thmgs atc required, one is, pirfeh a^d fmrfamml ro^formitjtot%tLixvf^\n atifweriiigthtt adireconditibn ofir, *t)o this And Uvw: Another is dipUnary fmisfdl^m to die ffm>^ r^'y^d//^^ £4iy, by bearing the penalty therein denounced ia regard of Htts already coflimicted.

Secondly, hgnxt^yfaith ekihwt akrpga^ the Zii#, baC e>?«i blijbit^ but if it(hopld teach juftification withouc Chrtfis fal-iillfngoftheUw, iclhouldabrogaicciieLiw^

oj

t

StiCT. VI. -

THe laft thing wbich I (hould have infcrted before»ittfatf^ That the jujftJie^fioM0f Mjinnn U m gra^$umd\^ 4^^ Qhn. It is a grmims aBim^ (th/it Is) the g^stdmn img and favour ofGod w^stht caureofit; It nvas bki^wn/vvr '^r^r^and favour that gaveChffftMs Senna to be oar righi-teoufne(re,anditisbfs/r#^^riir^to give mfakhx^ beieevron bis Son, and when we io t^leeve, it is Us GrM€ which tith unto $$s the rigbceoufneflfe of Cbrift.

Secondly, it is ajttjlmd rightious aSionfK^WR.^a%^l6' Th4s$ he might te jnfiy^mi theJitplfUr Qfhim thstt h&ei^erhjm }efms. Gcds jnjtitt is fuch»that he «viU i^pve no mao Jut iinaes , fox which 1^ is not ^<fr/ffiF/j/kiiji;/M, neither will be accept of atiy AA rij^/t/^^ifi, wno hath not eipeffonAlrfghteenfnef[€)(}\xt havto^ received a perfeA fatisiadion, he will acquit the (inner bcke-viag^forheisjuftandrigbteoas^andhisJufticewiU not make a fecond demand : yet bere \% tbe grMctiftfu^e $t ^^^ijwhich wM admit of tfaefatisradion^and of the rigbteoufReiTe of aaoi^ for ua.

■

CHAP. X.

' .7j6« difffui^y rfbeleevwg wjefj^. Chrijl.

•SecftafiP Ufe from thif great afTertlan^iliali be to ^ ^ Ifotour fr»vt« taar;rf»?ina ExfiHhdthn. If to ^>^ ^ bcfcerein Jefos Chrfft ^or Iptfd be cKe only ^ay ro be iftted', Thi^ir it d^otft imrcH coneerne us to fearch our felvea, whether we do ^tlhvt indtedin ftfrntChrift. •' ^ *V

Tbete ttc thrte ifrrngs wtiidi I wiH ^r^i^ * as, fo many grottodf, wliywcihooki put oar kVfti npon this enqqiry» and then I will give unto y6ttthedi(coirfrie$ thetnfeivcf. The pmiiJfei^att thefc, - ^ ' ^^ ^^ ^

RrftjthedifRtrttycfUcleevWgrn JtfiitChrift. Secondly, tftehciKty of enrour/and fni(hice about belee^ ▼«og. ^ TWffly. Ae Wtte^dartgrt arid ftjfe miferj' of horbeleeviog in.

- ir+bt diflkbl^of Wfeevfrigrs incTrtreabj''the(lrtgu?afk^ ^{oftrMngeaMwi^derfut4gihaneft,lzh(bgr€Str and fo nn-paraleird. that a man can bardty believe it to be true^ To bare an effete in Chrifl^ in God, rrefry,all at once • How can this htf'fk&^^pthfffgflt, -1 am an en^my, G<s4 w Juft 5 I Mve rimnc itieo fach hfgh forftrftimM/ro ufrneccflanly teftmy ftff,, fwiovoked God fb Often, ftntf" the threa^nings are plime^ a*-gatnft fiilne«^ there is no hope,' no probability y ,(ii i fmall ^tebt,&e,

• But fof the difficulty of it,that it is trot fo eafle a thing to be- -leeve in'Chfiff Jeftwr, this fball appeareintlivers parrtcta-lara. " / • .'..<..'

Firft/there is no nMtMral yyincifh #/ p*flifjhg faith n^ in }. . An aa, or inotion, or quafiry, which hath a rife and

bbttomc;

^m

8q thedifficuliyif'bekfi^OtgiHhfusChnfi. Chioj

I I I ■■ " , .mmm ■ ; i ■ ■ i ■■!■■■ i ■ ■ ■ i ■ i; ' ■ ■ ■

bottom within the fubjeft i may fpring forth with fomc cafes Simile, a (lone having a natoral propenfiofi and impfms to defceod^ if you do bpc quit ch^ hand of it^^ it will downi; but oow^ t<k make a mighty ftonre to mount thttiU, to get up intotbc air,' rhere being no natural a^tnefle t^ this, ic is a bard and difficult attempt* .^ . . . *' 4 . .

^tj' "'Tis true, that a man hath an underflimiing and ^iU^ but the Sol. A^jflerf of Jo^M Chrifi is a riddle^ to/the natura^^opdecfljand* ing tbe*/iiri^//i>Vi^iniTiiHy con'ffdtredi h^e'^o-'ei^Vattoh to this obj( A, uolede the Lord by his ty^lmightj fower begeca and worlts faith m the-foul. The ibole ibiqks not on htm« SimiU* oeitbei; c^n it draw irt falf to him., , Like the ncedlfi untill it be couched, Jt !mtl not ftai^ up towards the oole; fo uolefl^ the JLordioiU tifu^h our bj^arta by bis:bleiTea $pirit^^ ^\l nererclofcwith^ift.. . .; ^ \ :^ ',,..•/;% ^^iSr^i^

So then, this is one thing to (hew the diffic^ty or beleevmg, the babit of it is.oi^t of qur pof^,out of our fphf ar^it canooc be produced by any ftran^h pfnMmr^^hut by the foUArfni ofG^ Hence that pf the Prophet,//^.j 31. Vnt^ ^hom h the ylrmpftbe Lord reveaiedPv^hd hath telefved our rf/^^rff i he tfi(limOQy of the Gofpel concerning (i^hrift wtll not be beleeve4>0nieflie the Lord doth Tcveale hisowrii Arrhe, (chat isj until he-doth put forth his own Almighty fl^rcngtb.

z«There is a uMtur4iL principle pfipfidelUj undi^telUf, j^ ovfrj mans heart AH^e paper were faire, if there were no preije^psc blurs and blots^tbet^ it were not fo h^ard to ipiprint fomelegijbte Charafters;Or if xhe wax were rQfr,and the iron heated, now it were eafie to engrave what kinde ofarmes the Artifierpleaf* , eth; But when the wax and the iron are bard and cold,now the impreflion is .difficult, becaufethe.reiiftance is (Irong; if there were in our hearts any obediential pHnciplesfW\\\ch could, befofe band temper (he minde, and frame the will, then when .God offers Chn(t, little a do would fetye the turne; But our heartf naturally bend the other way; there is in us a natural onapc* nc^fTe, nay, an entfiity to beleevf • Mrtmkj tp the.habit and rupture of faith, bJwdnefe, errour^ ^riA, fiubbernne^e^ difobediiuee in our hearts. We have fuchllaw and untoward hearts, fa armed withall forts of corrupt reafooing^, fo confulting viich k^k and rational evidences, fo ready on every ineyidcflce.

ta

\

I CO ffliftfoftydoiibryqiicfitoOtgainfiiy^ cbac all Arguoenct mU i not perfwade ui tbac Go4 will give us Chtift, and pardon oor Gnoes. Too koow chat when the L^ri fgfat w«s per« fonaQy on eanb ^ and did prtscb himfelf, and in that manner^' ' HSMnwnefp^ksmtbtbat Amhoritf as he, and confirmed the ^ truth of his Divinity, and Mediacor(hipby Scripfure and mi^ [ r^^/tf/, yet very few beleeved, (hiftoricilly) chat he ^st tbg t Cbrift^ that be wot tkeS^tmi •} g^ Take me now»perfon, who is fenfibleofbisfiflfalgiBiits; Tell bi*n of the ne^ be hath of a Saviour, he will grant it, reprefent unto him the fuf-i ferings, the excellency, the tenderneffe of the Lard fefm, that he is the JUfiutfer^tht Pr^fhiaicm far fam§s, that Ktmifion of fifmeiiiimhisbload^tb i^^ttnfivflj^ for the great degreet and ' aggravations of finne^ and MxtmfivtlfJiQt thcfeveral kiodctpf /inne. • Tell himi that the I ard Jefm cmu ta ftil^ fncb '4 hfi ftrjan as he, that he caine to Uafafmh dcdptiva as he, chat he came to. biftda mffmch 4 braksng^irit as he is ^ that ^e came to a^fe I 4tfd r^fi^afi fucfa a bmrJUmd and Uden faml- Yei^ and anfwer ob* jlP^ion after 6b)edion ^ doubt4ifter donbt, fear after fear, jthac ; the perfon caiinoc pnc by the arguments whjr he fliouid beleeve/ nor utgp and reinforce his reafons, why he (hould hold off from doling with Chrifti and putting his foule on him, yet this we [ fiode^ he cannot (vvhen all is faid j be cannot beleeve. Vmbelnf doth thraw up lb many miftsg and fo many feares, and is (many times), fo unreafonable, that yet itwi(l hold off the hearts Neither the f^vi^j^ ofGad^not ihttrmbs rfGad^nor the mercies ' #/ GffW^nor the freemefs afibem^nor tne pfrfcn #/ Cbrifi , nor cbe . aarrir/ afCbrift^ nor the tandernep of Cbrifi^ nor the grMciom of^ /rr, invitation, coumand, chreatning of Cfarift, will make the heart, to come in onto him. x

\ 3. There is a matf^ral oppofition^ in iht HMrt aj^^infi Cbrifi^Md

' therfore it is hard to beleeve^on bim-Theoppoflcion is msQtfold.

Firtf, to his PfrfoH^zhe Lord fefns Cbrifi ii an hotf Perfom^ and A fourfoia op none can take him in cnitb,boc mud take him fo, to ^^ half P^"^°* m btU h)ljy He is cbe holy one of God, sad be is called the holy Child Jefm, and an holf^ mmdefiled high Prkfi^ fepdrated from finders. Now thehearf^niturajly) is in love with iinne, and Chrid telUus tbat this very thing is a caufe why men be-leevc not: See fobu^.lg. tbi^ie the eamJigmndtion , tb4f tigh

M it

■..U PI

Cfatift coincs chm CO a tfiaii, I amhe wiko will fm thy Youfe if Hiott wilt jtakc me, trat fben know ^ Avt I tui an h§tf pfrfin; if tboawtichatenietboQ fli«ft i€C ^ thy linnts; Nowthh breaks off tbe fflatch^binden tke bar^in,tbis goe$ to cbe heart: A fsan fiaturaUy will as feon pare w4tli bis Kfe, as with tbe 6d of bis love. I double fiate Secondly, io kis<0nJdtivn: Tberets '% double condition of )f Ctirlft. Cbrift, dne is Trimnfhmii , another is MiUiMni ; gi^riaineje-o/^/,thatfs, tbetriDinpbantcondfCtonyTisWji/Mrri in Tgrris^ that rs tbe fnilitant condition; tbe CranM $fGiorr , that b the titamphant condition; the Crown §fTk^ms^ tbat rstbe mi-Kiant coodirion'

Now the heart natarafly is urifilfiering: It i^ a terronr M k to fpeak ofafflifttons, Torrowcs , reproaches,-lofles; We are williag to enjoy the world, to tafte of pleafnresy 80 faandie profits» to reft h eafe, to wiiSc at liber* cy I to Ft Joyce * with our Friends» to be fpread abroad with bigb edftnaciont. The y^is^f man , when dlirip hade bim fiM ^M $km ht kdd ^ ^nd givo it to fht foort \ ( It was fr^tciftmm txferifmwtdtt ) kt pn 0wsj forrovi-fat.

Thirdly / to tiae^Sciftfr. m$d Gdvernment ^f ChriSI ; we nfit H$$ hitv9 iku mm9 Reigm 09tr m » fay they; and yon reade in FfAlmi 7,. How tbey did e$itfnh u tresk hi bmtdi sfmniit. The Sewpttr 9f Cbrift is Hcayenly, and his Ldwis are fptrimal, and bis Waju are righceons and firatght, tbey lay ffijanftions on the inward nan, as well as on tbe outward converfition, and binde the tboDghts, and tbe intentions and afflAions. Now what do yoa ■leane , to pioneopa fpirit which wouhihave elbow roome? what y wonld you have a Hantioms hfMrt , and a tMmimg snd chiding fottfewtf^ €0 be precKed , and narrowed 9 and rcifarainedj and fo e?ery way (Irticenedf You niaft give it leave to break the Sabbath , to improve tta gaines difhoneftly, to iweare now and then, and to com-ptj'^&c. ^ Eoofthly, to tht 1iigh$Hmfniff of Ghrijf. O what a do

tums^ with otben» to brcsk chem OflF from UftifkatUn by W^rii I And to fatten upon their beirts the Juftigcation by Faith. »

We are apt to ((and upon our felves, and to look for the matter of our acceptance and acqutttaoce in our felves on man; be thinks that hU g9oii tifiMiHg diall make him fpeed^ Another thinks that hisJ^in^ m b^ij 4mj harw will let hf«.. into Heaven^ ortMe God Mip i»; AdtilMr ^eds on his Jitv0U Sscrifica ; Another on bis eldfit^tU toumiis ; Yea^ and thofe who ihould kiiow bet^^r in th< Doftrine of Jiifti-fication, how eitreamly do they ding to thcfir inherent QfMf^i ttoch-a do^ btSiM thty €iil If oMdt » mT fhe0 0mme ttthuink/ud u^wkm f^ #«// h^ (kri^t$lh t$ Werfby. What paines iaGod forcedly fitbetabreik W6tlk6tk oor felvei? wc are fo proadiaod (o unwiiiing to be v64tlQlUGtM|^ coGodsffiaagcscfrafliavUMbit G^ i$ falle td bfeilTour haaflcc^ piimi^iad w fflh <Mr (Up hMo <hif ers^tbat we might only to Cbrift..

He ffloft impiint the hbhf and UNghty^ rigour of the Law on iirciiiUaiini^fltewrQaiOQr tt^ And feniibly ac*

aaainc oi with otir marvellous iopedMliekit it graces, and inttrroptions in duties, and eicurfions of daily fiiinings» and all wfttakaieaiit«l]frfi*caftMriiftki««0aly#i»th^^ fi^it»mU

• «

1.

M« CHAP.

CHAP. XI.

The facility of error and nufiakg aboHt believing,

it if iMri CO Mkvtffo it it mjSt to mifiM^t^ \t onr felvNmtbc imMttr tf MMi^a ;i make it to be lb. . .

-> J.' \jM a the v^rioui kindei of fiUb; I 3. Anotberit the conilmilitudeofqneoftbe J cxtreamtoffiicfa.

1' ' ' 3. Tbeeannelleofbotb. Aodt

4. the apCDcflie in oar htart^ to be(a^fie4 ^nitfatheie. /, .

F'nRtbereiteJivirjkfMdiscffiriilii AstbtApeftlefpakeof boi'its ,4SMill sri net iht fumt keiut, boE there arobodin Ca!/«/'<tndbodi«7Vrr«Ai'/;fo I it-yoiFaitk. all faith, (I fpeikofhabitaalfaich)ifnottheramekin(leof faith, we read of a Fsith which the "Dtvih h<iv«, and we read of a F^iih which , toe Hjpcerittj kMit,»JiA we read of a Fsith which even ^hrifit tiHtKiti ( whom he did not dare to truft ) had ,and we read of a frteifmt Fmth, « Fiiih ^ G*ds Elt8, m. v*pifjimg md f*vimf fMiib. Divines ordinarily diftinguilh of faith; There i* an HtfiMicstfsUb^ which is a crtSting the word »-* /4riiv{,bntnotao«ai^r««ii^ofit^mif^R2;itislike the psJBng

tbttftigFl a Garden, and obfecviag and fmclling, bet noc a fi<iw~ cr is gathered, fo in Uiftgric^tt pAith, the eye of the nnderftand-inggoctovertheWordofGod,and haihrome appri:henli&ns, and genera] grants,and intcllcdualfubminions, that God doth oot lye, bat what he faith is true. NevertbelcfTe, there is not thatqualicyofjuflifying ftitb iatbia which mikei the heart t«

dofc:

dofc with the goodatfle of ttatb , and ta embrace Cbrift.

^ 2.ThtttUtW0fuUrfiU fdM^ ^fitUb ^fmirACies^ to remove flionntaines, Co raific the dcad>wtiich bad fome Tpccial apd iai^e-. tfiate promtfe, and yettc war a gift beftowed on tbofe wbo bad fiofifch CO fave themidvei .*:Maiiy ;wbo: have ^ ^m devils^ may at the/4/^ d^y h €Mftmi$4ng thi devils i Locd« Lord, have HOC wtfro^jUd in thf n^mi^ ^ttfd iMthy-Mmmcafi Hit ^0tfiU ? And yet. Chrift bid cbcgi depart, , iV)f» novi

3.There fslaariii^iiry^iilriwbicb batbio ic'foipcgrea^ ap-ptchenfioiiii'ofthe tmcbs of God; yea, and revereiv; aOemsi )reai«ridMmedelightfiill conrentaiions in the fame; yea, and ibme fraicfbllapteffions^and with aU tbefe, a Angular rdegree ef profeffion>even!cd a ae^oos fiirwilrdii$(|e»anid nocoriquloefsi ibtbacamanmaiybe iDtheeye;of:Qcberslike:a tail $hip,.ao4 ycc there is a beal^e in die bQCt<MDei.wbicb on the (uddcn. fiok^

V ThUtimp^r^ttffkitif ihoogb ioimaiiyierpeAsitbaodlei the ftme objeA wtili faiiingfaithiit i$ mrnpf riog;pi|chiabpQr C(iri|(, afldth€.promi{e»;ye(itf8 bcrioiiteliy^ a.o4 ejLtriMWly different

' IcdotbnocidsffirfrMi Jc in're^e^ of fmintfitf .•ndegr^is, ^ nor in *re(fc& of ^xJ/ftf^ea.Or^dorai'ipii on^y \ (^ fqr ^he oiie is a living Sprit^, and the other is a decaying Flood,) bat 10 refpeft of fsrmdl nsittre alfo : The' ttmfornrj faith docb noc indeed bring all the heirc and fettle it on Chrift.

4.Tbere is this j^tfiifjtng 4itt/yitt/i>|/4iiiSi»wbi€hbcftowesthe whole heart on Cbrift, and takes Ch> ift anfeignedly to be Lord and Saviour. Now where there are fo many fores, it is not at gf eat\ltfiicolcy, nor an irapoilibility to miftake, error is many feld^ ( faid thePhylofophcr ) but the ttmh ijJingU^zniL there is-but one line to hit the mark, bur many to mifle it.

Nay,fecondlyfthereis4 gre^t confimilitHde a{ one of the ex^ treamesoffaithy leieh faith U (elf;- Vi2. cndiiHty. It is ftrange-( yet ordinary ) tbac a man fliotitd make a heaven of his own , andaGodofhisown^and a Cbrift of his own, and a faith of bis own, and a way to heaven of his own. Prefumftion is a work.

Klj. much

mtmk

^ thefaciUtyofirforiluiahelievwg Ch.it

nmitiiPttfidhfmejh fttid« grdcd^elMttrt^ Kite ^tbkfi, very api CO finger cbe Kings coine, duc withevc a wtrrancBuc CO tbf

ktm: H ftiere any 7W#i ^ftm^nc^ ^ fmtk? mimife^$mff$im mp^ dHfhrd.htn eMldtelievveverime-aOMUriyiabpaoc^t$ (bene any ;<f #«^ f^#4^ nvfiy, yw/fa ypfi wi b ai jae^m/ Md ^nr^* irjfif, at if Aenr weie no beffves c* be goi^ >. n^ fiow to be bewailed, Mr cttefoto be r^rned.

Laftly, thefe ^e ea^e 4ni »# 4r# 4kft la r#»«#i»r apr

To gee^ t Hcde fimRiiig koMdedgc, to 6*ry.>aeli0iM«|^ on tbe lif, aiMt Cbrift oir the iMgtai to fattboM a^m Goda merq^, Md Cbrilli deitb, and wiib: tli tb^f^i. co bare » betfc gtned lo* tbe woridf foUad of to. ibe tovt of finneit' r^Mftd ijgaifljR 'ill lKMnl9> ta &ik off Mt profcHSm Tavber' ebeo eo- endMt wof (IteAoy labtc fo

areac a cask is this f But co b«vt a miodc taogbc of rod I aad CO baft an uardcrftandinf bo w a d iritb- tbe ftrengcb o(^ DM^digbtv Md iowanfc ohmgat ia^cbo obc> dienct ot Utodl i iMi coi biw « wilk fmeciyt ctqearid^ 8fld wttb an boly trembling, boiablf reoetving Ooft to bia ptifMi, and dllttt, aad bambig: ib« wlola Mi nod bod^'Oa Mm iguMt buo tha airoifa^fiilbai

*. I

Gnfb

n

J/m^hm-Jiiijm

GHAP. XU

■^ Mibelkft.

...... ,

|»,t|ie copMewtM of <^?>ma2jn^.<I«nfier.' and QDrpeaKable nifeiy* Jto (v|iich tjie' foiu is

afliiTCdly oto^s^tQQs in cafe 4>f qhbelier. VVliy,iifiO Y^a Xij> Wbiit d*n^ if wjc Wicvc

not? . , * ' . * ««.,,^.", there arc thicc fpccial dangers.

on to this very day. Tbfy %ic aU wnV/r» ^;r* li* fen 0/41»^

C*ni/?^«^«Wb«l*wqr batli/ipt.his ppjtiooin that WoQd,»n4^ ilierefdie thcr* ^uc aM thy (loac^ i^ca^nccll^d,; tby /»*jj; ^f V^-IMw.*nd iiij % yf»ai/.v^/if^;.W^ *'C^ and fp^ * fin cbcn <n4 there, and agatne, cpramitted, «c. O how great is the volume of cMvh^ Otiipbex of jbjUB-canoot be nwnbrcd^wd^hc guilt of ihem cannot be conceived, if one fin binds thee over ]co bclj," Cqpd (^ I To .wbtc.fl^roijs qF vw^eanc^e luid horrible dc-|Srci;s and ii^irofiop*-af 1?^??y W^ wwhdd^IVtb/ftns ob-Bgethec? •

Yea, a^das .TWaiwaw faid in anocher cafe, Prov. p 12. ff thoHfeorneft, thvH al/^/iffiMlt^^ar^in fpl fay hereof Aou remain: ail u^bclicviqr) t*wu aLoqemuft anfwer for all thyTmnes. Whatsoever ihc mraiifkl Sfylefjure of God «• whatfoever th^ h(nrrcri ^f ^cir/^^rarc; whacfcMfver i\\t ^n^vfim^* ofthdt rvorm ^ce;whac-?oevcr the heat ofhelljUmis are; Whaifocver the doleful fe}4rA-tipufromG^dis} Whatfoever<i»-fr the Law wf lies for/w, that maift thoucxpeft, who wilt not believe in Chnft. * O / if that

wxath

HMMM

88 the fnW\md dangeram wiijery Ch.ra.

wrath was fo hoc, when it ( obliquely as ti were ) /#i/ an CbHfi (wbeicit hadtipui^hplyand felf-guilty qoality to admix with it felfe ) that Ytj^tm Utofs of U0JL, and cryed oiKt«ff (7^^ cK How wilt thou with any patience,' eaff^'poflible qutetncfle; fu-fteine the exrteam wrath of the Almighty Judge, who art vile, and filthy, and haft a conficience with all .thy torments, to gall and vex thee withthe ftings of mirery,guilt$,9ad felf-accufati^ ons? tell me how art thou aBle^ what canft t^oufay ^how ctnft thou beare upbefoire the tord, .UM nibold arife, if he (hoold terribly arife to judge the natibns ? H^ is the Holf God and fnfi^ find is Trf$e zrA Gredt in fawtr. What'fatisfadion canft thou bring, wh^re are tbiije oblations, or with what wilt thou jecon* dlertiy fejftothctor4 ?' Wbefrty tantt ehoo ileberj^^^ former (ins, to be no fitis' or'perfwad^'the Lo^d^to il€g0iiiott$ to thee without Chriftf [,' ] t . <*

3 • '^^y* verily, he will judge thtt as an mnrfgbuoitsperfyn^ fik H

thou haft not Chrift, what righteoufneife haft thou? thetie is «« kfi for thee to be acfnitied^ ^^y»^9^ hfetohfnveJ^ nay»'tho& Uttfuntohdamned. • •' • :

jVIsrki6.i;. GpjoHintoattt^hevfottkandpreafhtUiGi^Hta ever J creatttre. 16. Heiia/i^eieiveth andiiafri^ijbott hfd» Vfd , tut be that heleeveth not JbaU he damned. ' \

John 3 t'l 8.. He that hlievetk nat is condemned already, boeaeefr he hath not Meoved in the name of if hi only tegotttn Sonno-wf .g^ek 36. He thatJ^eleoyeth on the Son h^ith everiafiing lifef' and he that beleevethnet the Sonfia'l not fee tlfe^ but the wrath of god abideik anhim%

Rev. 2« 8* 7 he fearful and unbelieving are cafi into the lakg ^ fife and brmfione. Obj. But you will fay , Why ? This is ftrange ! Why (iich

extreame mifery for not bcleeving ? what (inne ii it? ^

jgl^ It is one of the greatefifins in the r»ortd, not to believe ("that is )

not to receive the Lord J cfus Chrift, Brcaufe,

It is a Gone againft thcgreatefl love to the world, Joh.3. 1 6. God folevedthe world that he^ave^^c. Rom. y. g. But Qod cam--mendeth his love towards UJ^ that "Whiles Xl^e were jet finnersfibrifi dfedform.

Oodihcwtd the greatnelfe of bis 4ove^ to beftowhis Senm^

and

*r

^mimi

Ch.t». rftmbelief, 8^

— '

MxA Cbrifi (hewed ihtgroktrnffi §fkii l^i^ t§ dj§ f^ m. Gf0Mt^ $r hv$ ( faid Cj^ift ) cmh^ manjhe^^tben t^ Uf d§wn kit lifi^ &€. Now for cbc L^d co finde cue s wj/ of SiUvatim^ and in love to oiu foules to ofn this Son of bis unco US| and to beftfcb m$ n h ffcomcilid^ fnd then for us ^like cbero who were eovited . totbefupper) we cannot come, we will not come. Othis, &c.

It is a fin for which there can h no nmiij forafmnch as it is a* a fin againli tho only rtwooif of a finful ibul. The fencence of the Law may be repealed by the Gofpel, but not ieontrn. There is no pltifter for the foul hue the blood of Chrift, which yet un-belief will not lake and receive.

Itisa(inne which (as much u in it lies ) makes vaii ^"^ and vaine mM tho Covomun ofGr^ico^ turning all the good-neflTe of it into nothing, and all th^e truthes of it into, lyes 9 and makes the Hood of ebrifi to be fiod m vmm. Hi $kM Moovoth noi md^ot God 4 /y4r, hcnufo ho ^ letvotb not tho roe^rd thnt God gnvo of • hU Sonno , i John

It is a fin which diroQlj nutrdors tho fonl : becaufe it doth wil« a bkWy hold it off firom Cbrift^ who would upon believing pardon and juftifie and fave.

All thefe things beine premifed let us now defcend towards diettiall orevidences oftmefaitbinChrift^wberelbefeech you * obferve.

N CHAP.

CHAP. xin.

RuUsfor the difceptry iffakb.

I Irft, foine Rn/*/ tf ZMvSim, for tbe mitnoer of y evidence aod teftifyhig offiiith, tbtt 7011 miy 2iKtitktthtdt<tivwd<by fr0f»mftUm, not ftrjtUjftJ 7 bjr #rrfr nwJiJoivtltN^.'

F Scctmdiy, /imw /jw/f infiMMt ttftnic fjiidi, u tbe Word of Gm dotb rteirly fcprcrcnc dicn.

The Roles of difcovcry and fbdiog out faitb, wbich 9tt Cbefe.

SECT. I.

"^Hcre are fome things nithont which faitb cannot b« in the heartland yet they donotneaflktilyaDdiafallibly eondndi that a man bacb faitb. Tbey do well diflingaifh in the Schooli 'tiviit an AnticnUmt, and a Caafe, a CMufe is foch a thing u is before the cBed, and which being put»the efted altioii pot, one will notgowi^ ODt the other; Bnt an AntteeJknt ii thit whicb mail go before another thing; yet it ii not neceffary that if it be, that the other thing (hoald follow. The ri^mg cf tin. Smtm is ■ eimft ff iL^ , and therefore fhiswiUalwayes hold; If tbe SiiffUt. Sonne be up, it is day; Bnttbiinow; Lenriiiitt^'a (or fhoatd be) an dutfetJtnt tafreftrwitiu,'tt ffaould gooefore it, yet i| is not an infallible troth, that every one who gaioes feara-iog, lh<Mld enjoy picftiOKnt: Tbus is it la tbe Mtmrt rf^kk.

There

CiuKSed.!. Rnkifw the tbfi$very(ffaith. pj

There trtfome Aftfeceimn^thtiCBH feae things which nmft of oecefficy gobcfore faith, yec they alone do not formally and affurcdly conclode thai a nan bach ftith, as for in« ftance; .

A ipan cannot Mavi h Ckri/t, he cannot receive fefm Chtifi with til bis heart, he hath feme Infimcst evidence of Chrift, be maft have fooie kpamUJge ^fCkrifi^ what he island wbac he hath done, or elfe be camot cake hiBi to be his Lord and S avionr > Yet thk kfiowMg^ doth not infallibly conclude V^fliffiffg ««i fMhipf^th ; for as mach as the Devils and Hjf^ tritumvj fee ftiochof Chrift^ they may have a high degree of tntelkdaal apprehenfion.

Again^ a man cannot by/«jsir/ji^C6ri/^ CO be bis Lord and Stfrioar^iiffiefltbe bathfame fimfiUgmjfe of his ftoliil condition ^ our beast will not look towards Chrift, it cannot coa<» ceive ofhts excellencies, nor of his ownnecefficy, antil we ftcl our finfblnefle, and loftnefle^ and vikneffib; The wboU neither mej^ nor /##^/«r 4 Pbjfickm^ yec a perfon may be fim* fitU wfkii frifkt ca9$M$imt; be may not only 1^ the light of m-/iirrM/ir^#rfftf# apprehend {ome broader and ftirrtngeooritaicies, botb^ miy by afmarcandfsML^^'Ict in by the AUmfirj tff thi^^d, dircern heaps of wtokedncffle in bis Itfg and b^^rt , for wbi<!h hiseonfcience fflay<Kng him wtth wondecfolly bittserac-ctifaeions, and yet fiich a perioa (pol&blyj may not rife from trotAle'M^ 'faitfa,asis evident'inY'^i»and.^iii4tt4 So.(henre-membe^'tbts, fbat in the leirdrirfgSiandtriaU for/li>ttE», yon do not cohcl0dethep*#/fai^ gfihe Wi/fitora the e^wtmonan* uceJents •ffMh^ for as mnchasfutb is bnc a contingent con-fe^ent'of themffometiflMs it doth Callow, ibmecimes k doch not. Ak m il#4tr^|[#,-fobietitnn it doth follow t the motion v^hidh B Mfiade , md (omcfttacs it dotbnot; (oxi^t^^tkpng ^Y&$^fo0ltno'l^%Jlb^iztAh^ Sometimes it^otb^fiolloor ^mm-/^^^,foiieietifnei itdocb^noei lomecifQas ^tc <doth **foUo^ the fftischingof the fVovd^ and yetfometiffies^rt doth ^not*; (oz mS 4mve heof^^ fetffheha$bMMwd,^idthe Apoftie^ Rifm.'io. fometimes itdotbfo^weh^iiM^>*^> &tyd timtari exciimidns ef ^he Sfirit^ aitd fomeSmef' it doth nor.

2. th^re itre (bmetbifl^ ^\^fiu$h sn^ <lsiA-fr«tv^r, yec ' liccaofe it doth #srfir#(W#iWaa^iiM9»#ir a oian therefore mnfi

N 2 not

HOC negatively condadc frointbe abfeQceofcbem,theabfcn€t

i>i faith.

Yoo ktiow.tbac hdy and fpifittint jey^ ic is the fok friiic of faith, therefore faith che Apoftle, i P^M.g. Btluving^ j4 rh jdfci with joy unfpiMk^th andg/^hmi.Tbtrt is, nothing which can prerenc to che heart of a Chriftian , fuch A^li caalc of;*; » f^iith, fuch aGod, fdch a Chrift» fucb a love, fuch a biood.ibch a mercy, fuch bappinefTe^ fuch unmixr, and proper,and futa* blegood. There is a carftMl joj wjiicfa (parkier frora che cop of pleafure, and there is a giifiering ;> which cbc raies of gold may produce, and there i» a beaftlj \oj , which, the fulfilling of flnfui lufts may fend forth, and there is a fi4fiing and tranfitnt /#/, which cheprideof bypocrtttamay dare out, hMtf^wni^ and weigbtj, and My^ and f$a'0^ttkd ffiirimMljoy,whiA is a well grounded, and not to be repeoted^a^^edng of the ' beart, cha c coihes only from faitb:Yet it comes from faith ai a feparable effed$ look as trouble and forrow is « Contingent ao« tecedent, fo cvn in aSu imferdta^ttwjoy is« feparable ftoic of

* faith. 1 hough the branches and green leaves do fprouc out ^f the living rpoc only,yct this color doth not appeare at aU times; , Tbou^ the blade comes only from the graines caft^into fbe «artb,yetyoQ cannot alwayes obferve the blade. Tboogb the fltfh and natural complexion flows only from healthy ytt there may be fad occafions» which tbougjh they do not ex* tiDguiih healtht may yet fowie and blabber the complesion. So even the beleeving perfon may fo^mettmes have a tear in bis eye, an handkercheif in bis band, «iigb in bis brcaft^ and yet bave faith in bis heart. He may fif dawn in mJIus ^ and f€€4 0H ttdrs^ as i>ati^did» and for ail this be may. be a true belee-ver; HeLis net alwayes able to ^Vthe caufcs of his joy» nor 10 break through the contrarieties to bis faith , nor to remove the qualhings of bis comforts. Therefore when you are sorry yourfrlvcs about your fjir^^ dp not make a negstipe $m^ ferenee (torn ft far ^t It evidencij*

3. There iare fome things which/4#/<i cnfy d$tb pr^dtM^ not « as ifmUMlfrcpirtiejy but as magmfkem teBimmtt. The moral PbylofopbersdiUioguifh'cwixt the efiSi nnd

\ nBs of lUgra/itj, as it is abfolntely coiifidered, and as it is r-' mimntly confidered^ being raifed to migvificenc^. To give a .

fiir^

fiircbii^tccordtng to cbe rales and ciroimfttnces of morality. even this is an ad of iiberaiky, but to boikl a Coliedgeitbis is HOST an ad oiUbtrAlh} grown into the ^rtdt/teffi ^magnipcencf. So is It tn the matter offaiih, tbere are (omc fruits of faith which come fromic, atfolMfelj confiiUredaccording to the vifai con-k ilicDCton of it.*. And there be oiber/nvi^i which come from ic ^ #iiEfjivir/^ cbnfidered; faith is come to an height, to a ftrengtb, when it fends thefrfforth. Thoagh a child cannot bear a bur-4enof an hundfed pound weight, yet he can delire'the bread and fuck \ the bearing of fucb a burden belongs to ftrength, and yet the very fucking fiiew^ chat he hath life. Though a Cbriftian be not able in all ^efpeds /at all times, with all moderation and (ilence,. to pafle prefcntly through iverj 4nmff ^c9$nr0MC0, which (hews fittngth ^ff^tb^ yet his bearx may moft sftSi^maefy eling atitft Chrifi which (hews the frmh

jtffmr4mc0 ii a fruit of an ecninent faith, and fo i# a more ha- fruhsT^^"'

^ hhmMfifJ^4tjh^^ of ^Ut Mmiffi^n^ and confidence in all e» ftates & coadittonsjind 10 is tjiatmajntsnance of thth^Mupon Gods fr$mfij in thiitmii»f firing cMtr4rieiiiU No^ks Divines Ihould warily open their lips, fo fliould you mfelf diftin» gai(h of the evidences of a true fai|]}>fonie being (if I may fo

. . cermc then) ^/ra/M/. and others being#iisMf#if^fome there are which difcover the/rivri&, others whicb. teftifie the ^nugthof fmki It is one thing to (hew unto yoa the frofirfUi of a sMif, another thing to Aew unto yoa the prcpertiei of 4 firong m4». Many a poore Chriftianhath been deeply gravelled by others and eitreamly afldiAed by bis own fpirit for want of -

this diftioAion .pf tbe properties of faiths Becaafe be reades, and hath beard what admirable |n4(ingularfFuits^andeffe(!(s faith hath fent ouc-as A^Hrsnco^^tiA fuU a^nrMncOy and witti theie towt glpriotaaSsoffoif-di^f^t^s in "Akr^AAm and his tP^ftaig^i^g 0mhr4cing of a premifi againft which both rtafon and ^/#» and n4inro might have difputed and urged. O fay

\ « cbey, we have no faith, w4^r4^.^ns/ faifk wrought fiviSr^/zwr^iic^, removed all ^ggeriag$,0iir hearts are ftill douitini , we can kardly be perfwaded^we reel and fiaggec like the waves now 4H1 the (hore^and then inftantly off; now we beleeve, anon

) ve. let go our h<Hd, and dou^t i And hence they uncomtort*

N 3 ably

ably conchide igtMl their ofwr fotsli, the ua«r Mifmei «f /^itfrfreita thti^a 6f femt pirtietitar stAmtmnttx^ffim €f faith n6t abfohicety^/«*ifr,hitoff«ib « Sr^^ 4i»4 m» ^eMniif ripened: w^sffmftnot contlode negatively, from cht

degrees CO tht fci^'l :

As tfoneihould cofnchide thn hebathnofilverinhis porfe, becaufe another hilth a bank of man^ tboyfands $ or -that he hach ho liegges to go, bectofe He'ii not fdfWift as Afubel^ of that tht Sparrow flies not,^eead(e tKCsnikK moliot up tbtfaeSiAioe with the ^)ig|e I ot tbit a (fhlid is do nMn, bMBtffehe cMnotek-preffe the ad!s of a ilrOng mkir.

4« There afre and will be A^my ittfr^ri ^amectidiiee lo the imfih{etM mSs add /rl^i^z < /aiI^ » tiPOewltbAaddiiig fiiifi be tririy in cbtfobl,ithdwotfcsttkre.' j^<i///i» tbottghit baditlK freheMt^ceof^her gr^e^xh f^^ of its vf^tt, Ibeitigthe only Embaflfador (as it were j of the foul to Qhrifl, yet it hadt Ho frivitidgHhbyc tbeiti in regfeS-of the fOkfa, ((bat is) in re* fpedt of the ift atid woitings of it chetf; ^bi« look «s every other (?r4^r hath foffle brotbtr fkmcxxl^ttc&ftuffifon ^pofite to its particohirM/i^#,ittd }ti^rlfeNi/iirv4dMigfi; So^ren liiili it felfhatfa ihM^ity,affd bfibdtef oppofing k, both itiibe quAlHj, and in fhe fevenil txefcifingi 0r Mif^gs tfit. tbttt iday beflame Of the lihierah.Md a bahdivith fliikii|g,«dd4i ti«e trembliti^iiidafakh dfdotCbdiljg.

Yea, if iity gface hath'theb^fdrieft of a<moft<general Mi ftrong 6ppontion,fben!i^ithisit,it beitog a grace^of genaMl help andtife to fetch in ntore grace, and mone ftfengefa agiioft all finhe. N€% ih bur trials for taith. It will be with qs as ^wich the Artificer, in his fearch fot" the little raii^ of gold ; fit's true, be fhalKfinife' mdirfa droflebefc andtbtFeiand. yet if te can fiiidra very Irtttepefcre of gold, (though amidft an heap ofdroflt)'he will faV tftisisgold, and will precioufly efteeoie of ic'and lay it tip. So v^en we are fearching our hearts by ibc fight of Gods Wbrd for true faith, witbodt all doubt we ftiati meet with liady doitbtMgs, much unbelief, ^et if we can firtd^any Ohed^grtre oftruefaith (wfaiebiisfQobe frecimjektn gold) we may not caft it alwiy, becatife ft is fouvid amot^ its contraries, but wemuftchetiihand effibrate ICi bei^alrfe et»e toucbftoUie of the Word faith approved it to1)e a precious faMi.

For

^ -« :

Eoc Cand mark tbb) we are not able lo give you any evident ^

ces of faicb, or any other grace by way of abftradion, boc by '

way of exifteDce, (that isfnot jwoat may difcover faith in a

notional and the mod fingularly conceivable profelfion of it;

but (och uftiiQoiite yoo have to difcover fiiith, as faith ia

BOW abiding in (infal perfons^ who choogh ihey may have

triie faitb^ yet as long as they live in earth, will have many

things in them contrary to faiob, A double con-

There IS a doubfe contrariety to faith. ^i^f.

One is n^ism^di ajpdtbis mocc or leffe will be in the foul of any beleeving perfon, tell you can utterly uife the hearty and ejea^nebytbe alceration of glory.* So long as we have pflf and ^irit^ there ^^$11 be a cdhfliding 'twist faith and mt^ kiluf. As there was a mixture of j^ and/Mrra13l^ at the ertSing rf^ Tmftle.

Aootberis ^/yranrilwben^.maiiiiettber dpA, oorwillbe* kevCf be natbecdotb <accept of Cbrtft, nor wiH iie h^nfg Chrif

|ji Higfif§0V$rbimytA^ be UkiS huwtbflgiving canJliiitm^l3m\%%

fearful eftate : But though the contraries to faith do arifr^ ^c if fbey bei^ Jtffrmd^ yet if tbey.ber^#J;We mnft not co9clade jtbatwe have oofaith, becanie of ibe oppofition, bac nj^^ar ^muowt felvesi.ftbatwe hmveit^ \becaafe of the ^ififi^ 4m^rf9mu 4ffofitim. We niuft ijlot conclude againft £aith, be-canfe <if4>ppo(kiofi inward ocoatward.

Tbif ineqnality of aAs eooctudetnot an abfence of the \^%\k . offiish. Diftingoifliipf,. ;. r : ! .

I ^{Cldkal bahira.

2^. A^^l fixecdfiogs, wbicfa' are, ibmetinies .more^ fome*-tMca kftr, fometimes clear i iomerimes iocerrnptedyfometimes flic foul is.firoe^roJiiettrues ot^rcfled,;and violently ^carried .by tooifSatton to mis)fid|(Ciihe ^condititon.

T;he xdnfare of ounftith maft. not be allowed, \m is given. in ^ fhe cimepf^WtriD^tiao andf^affion, &:c* I f4utri»mj,haSe , Pff^mr^Ii5.^ . ' ^

Otj. Eat you milhf^ we grant all this; Bat bow may a man: iKiiow that his faith in Jefiis Chrift isatttte^nd^livelyfailb*

I

Stftt

3

F

SECT. II.

of atrwff^ithiH'Cbtifl.

Things. There arc fobre things which will cletr this as a livdyte-ftimony of true faith: If we can prove, >' Firft, chat love is not feparated from faith.

secondly, that there is 00 belcevcr in any degrees offtith^but he hath a love of Chrtft.

Thirdly, That there is no time, or ctrcumftance in* to which the bekeving foul is caft, bat dill he loves. Chrift.

Fourthly.that no unheleevinfi heart can^and doth Jove Chriftt I fay, if we can prove thefe foure conctofions, then ic wiU be nioft evident andcertaine, that the love ofGliriftisantnfa^ lible ArgumentorTeftimony of a troe faith in Chrifl: Thus tbA?n,

I. Xaw is noi fifdtAttifrmmfmtk, If yot peroTe the Scrip-tore, you (hail finde cbcm go hand ia bind. Gd. 5. 6. fgr in Jifms Chrifi miibir tirctimciffi^nwmhti smj rM»f, n^ umh* etmeificmMtfskh ^bkhv^rkfhUw ^ (that is^Cfhrift is ooe mine,bten(eIamaJew;noriabe iiitae,beainfe I am a Gentile ; but he is mine, bccaofe I amit Biltevtr , and iftOfFmiik in him be true, it will ezprcfle it felf by In^e. 1 TheA !/». ToMT W9rl(9ffaUhy andiahmr pf Uve inomr JUrd fefm CbrW* Faith 4ndhvi are like a warm band $ fskh is the band, tnA'tH^ is the warmth in ic $ fsiih cannot be the hand to cake Cbrift but Ipvi will be the warmth to heat our affedions onto Qiriib!

iTfW. 1.14. Tiff graer§f curL§rd^as^ ^xwdingmimndam^ vpitl» f4Uh4mHm "^UcbisinGbrifipfm. Fmk Mnd lave w like the hosband and the wife, and fmtb and Uvc are like the iMtber and the daughter; See 2 Tim. 1.13. and PhU. 5. An4 ipleed it (lands with unanfwerablereafon, that faith and love cannot be divided; for as much ttfmikin Ckrift,

iFirftireprefeots the abfolote and eflfeftual caofe of love to Cbbift. It doth fee fuch a meaforeof goodoefleand mercy (rom God ihroogb Chrift^and fucb a height, and dqpdi, and breadth

of

^A.^.$edt.K SiguesiafatrHe4mdlwdyfialh» ff.

i---

of l6?e to w in Cbrift, and focb an exccilcflcp of boly pcrfedt-ons, and amiablcncflfc in Chrift, which drawes the foul wicli (faro og t tfefttons of love caChrift agatnc«

Secondly, iffaicb might be withooc loye» then a perfonin Ctirift mfgl^ be An^uhmd-mutmuuhMt forafrnDch at be ^ho iavtsft9ttlH Lard fe/m Ckrift^H^Scc. hat it 19^ reonftroui wickedndTe to conceive that a beleever in Cbrift (hoold be

fo.

Secondly, there is no Mmer in any digret cffdtbj bnt he ^ hath a love^ ofCbrift. The ^Mk^CkHfium at well as thtfiroH^, the fl4nt as well u the etJar. The Father 6f4 child who cryed xmtfl ktiafitiilp mf imiilkfi M well as Ajn^abam tbefmber 0/ shefaiihfmL ThoCigh one Cbriftian may produce fome teftimp-nies, which another cainnocl thoirgh eytry one catinot hty with 74W. J40$fmllj f0rf»0uUJi^ fQ9 every one cun- fay with fitter w tuen Chrift demaiidcMi ofiiim, Sifmrnf^^off^^u^ liwfi tkgn ns^? Job. ti. if. He faid unto hiaa, Lmrdthml^i^mftMlthingijfhou kj^mfi $bg$ I

Xtt^ Ithicdly, wbacibever)?ririri $be Msnfin^ foni is caft into 3« when it is in death, in flames for Ghrift,ytc itctoloire Chrift when it is under thexrowd of rtDptaiions,^ whetl1f^ is in the bit ^ C

tccdayesof^efercion. When the Skirmiih of reafoningi do' pcevaile upon the fonlfo highly and ftrongly, that the heart is. readyioconchide againft it lelf, that God looks notdnir,* Chrift will not be mine, yet even then however, 1 hvi the Lord . ^efmCkr0JloyfC him,thongh I can fee-no fenfible teftimony of iove from him,ffly heart is fttU towards him, he is my Center and Loadftone*

No meerly sM^Wi^fffnj ^9^ can leve the Lerd Jtfm Chrif* 4* Tar|Wha(.i>i love ? Love (yon know) it is tfat f^tfti^ dni tra^^ ^

fi^ifiirfihhim.i his focb an affe(^i6n as ii;ftits the, fohUtti^ Cbrifijfigi it is irapoiEble'tbac chisi (honid be' whiles rhc; 4ieart' bath qo^aith;. So then iove of Chrift is an inflilHbte leftimbny oFfaich in Chrift.

Boc you will fay this js ftiioge,that/#tfr efCbrOt (honId be fo ' ^^-'^ lively ap4fodifttognifluog4iceftfinoflyofrrirW4£ii», why doth^ nor many a WM\ yen, every-^ man protefle that he loves.

Beloved; Whatmenprofefle is one thingi and what they sJt.

mmmmmrmm.9mmm^i

.i ,i

08 SkmiifffmaitdUvffyfdib' Qh,i^.$e&.^

ad^^ «i;d ipvf fORy bcuBOCbcrxbiiigt th»fmUimc0«fta9« h a i^ng^iil^D^ fr9« ibe fyietif€ 4§i8iM«fluvt. If jroor /«««<» fr«« andfincere, never qacftiootttf mucertay fortber, iffuredly

<7^i'. fifit tbV is tb# (iQ»bt,r^ is k w« ^eBioa m mock as tbe for-

i9«r,nr^^r Wf crvly l9v« Chr ift or ao.

^0/ A vfoti jto 4i«Q<l fo •» cp4 of tbaC nialU If <bc lovc be tne

which if to Cbrift. Then

Ir jtffill hfifi'tf tHT k*4yt$tm Cl>rijtmi/*j Nothiitg is MO good

A)r ItHPi ffb^n Wf be«riU)f lovf: is woe k>vc cbctoirc it ioi bim

W^o If )pvi$4tiA4 f>0( io Qin vh» lovss. «/dr»to« «t «^ «iMr,

<(i»fiM 4»m4t t <a4 vhifb VJty tfac beite goes, «U AmII go thsF

a. lupi^kf* ^*bsH^^^<^¥A Uwi«l)afe; if it be^^racj

p(:tto(i f^nie^if^ b«t«nre lave it ^t#i«c ftrf^' «nd fttUn ; \ c^ej(r((.(i)ia.« 9i(li<4 fBS^tan anbelieiriag perfon oiay bave a t9<4b.Mt.b^Pf>(tMH*<9^ (Cbrift, ba npay narvcloufly ilefire the wHriis rfChrij^, pardon of (in, exemption from bcli^butfrith it i^ ji^rlfjc^ dravrci <Hj» ^t^« kMet isiaMMs tbc foal 10 adihtre i(, a|idj»<lf>yfJH»«^fel?MrtfOoiiChfift. *. ••'

4tiS|£f^/iV>d-fV«f<<^: hii%oat§»4difk*r4mihvg, wIHch is 4<Yukf( fffifilSft l<pv«nl {^tramoiitt; O ao; tine loire of Qirift. kogwes 00 MM bat Cbf ift, and no Iml bnt Obrift ^

• _ •

• SECT. III.

AUcfind mfI qf oiffr rfu« €Mdh is (;hiift Jefot is tbit Anri^^r ^Mvingf^h^ Dmaef aififPgaifli ofaMMMrn fm$kMd ofi

fficiaf faitb,and ^cc^4yH%^t!bm9i«k9tQ^ntt tbeir cflfe^; a comm§mf4hh may device the mindc co iixigultr tpprchenflonf,, np^lfle cxpc^flioi;^ »outV4^ c<Nof^Maitics,iB m^tcr^ ekhcr qoc diffip^lt or 4a|}gcrQ«i.. B«/3MifW.j6*f luiifca 4JWHigof^ opera^ipn^ U worlK^h^vv^i^ iio.6Jkc|f preqMifivefaid^ an; What's thac?Tbis is it,ic dotb change cbc bcarc^ and k ^i:t

compaqioa wicjl; invaf;4,ii9Jii9f 0i»

Tbtre

there be c&kc. cbingt which I will ihcv yoa abontj* Thlngit

chif

Firft, tV4f t"** /*'<^^ ^*^ fr^dnte a cb»ng«, there h a cwofbM x. ehanee' x. Oeeof the «*''i*'^'»»'''>'ch«»,''»h*naman one* ia the ftaMof <<*4»*,« now paffed <net to the (hte of/#/<f, one* itttht tenne* oUttukmtuaUn, \» oow Qrattflated to the ffate of gffctHiitn.ini AU (Change faith Snics for m tn/*/« Cbri/tf tk impmMtiM tf whtft rigk««tifiHSt in iu/fipftifit thaageth the ffate, fo that oat goilty debts are taken off. and ir# ire rt*

' Secondly.Which ii Of the perfofi.tnd tftwebange if the altera-thm of a mJtn* naiore, f<W/«ir* k not oiijy < i(^/;M^i:r4w*, b« iti$atfoar4*fli^»«f ifsffi Heoe* Aefe phtafci, •/#«/. 15.9.

W//4ft* rti* ishC"^- As the */^ <5f CW/f fc * /i^* W*** as welf as a prteifur *ft*rf, and as It i* * f/*»/?wf Wwi, m weH M tn*xfi*tiit/tUgiif6fdtki§tp$ci,ni»toit\ytSf4eq»itMt m

to w^traiWttnew j KtsBot mihtt«entiMnggrm,( that«) tb4?ettt»whtch ddtb tfltereft a* irtt^Ghrtftaftrf bit betteflt* ,

lSi^\Sx/^minil^^> (tl«ris>fiiUh*g»*5« ***!" ISo«tfe\t^rahd4Sy<?rf*»tie«6^^^^^

«od «.4 *«it <IoA^

Secondto. obferve»»i4» tverj itJkvH^ Vdtt^iSd/iM aHinBlf^ /rW -2 Cor y. 17. /f4«tr»iU hifiCyriff^iiii r>ir know

a; ,i ^ Mn# mofMre, ( tha«» ) «*t a oAA li aWretf Shisifl*ratiffr«nK**nbf$ fttalflesi= irf Bfe inditi»«drts, aft o>«

^/whicfi-atrmibtlefettttay4tta?n^j ;**.**"tl^f..jjjp.'J ScSS^rtberway. Ict>«fe<fe.tfi» AJte^eddth «ot

<;

^m*

\

top Sig^sofatrne andlwdffailk. Ch^ig.Scft.^

ihtfirfi Addm derived gailrand corraption to fats pofterityi io the/ecand/iildm derives pftrdoo and bolincfle, therefore {leii csiki9i:i]i$$d{ningfpirit, I Cor. 15* it is iK^c'cwixt Chrift ind ^ciievfrsias'cwixcarooc andadeadticnb^wbi^ hangsbn, bne batb DO life, nor fap: Cbrift bath rcaiiy nofocb members in his body, he is not like N^hmlMubn^K^^i iMf^f^tWhofe hMd u ^g§U^ and tbcfietpfci^j', for a man to boaft much of bis bead, of Cbrtii, p/g^ld» andyetbe to remaine a piece pf clay; be co have a Qi^ure ucc^rly h^terogeneons onto Cbrift, this man de» ceives himfelf. For every plane, every graff tbac is inferred into Chrift bach the atiqpialicy of bis oatoie. Hence thofei^ho i^^^i^;s 1.12. ace ftiled !Sf/f#t<#r/, tbey are faid in the next ver. 13. to hi borneoftkiWiUofGUi Now as in the natnral birtb there is a new forme > fo in the heavenly there \m a fopernatiiral and boly frame of grs^ci^gcnerated. * Thirdly^ No msn hsth a ohdngci n^turo hit a Boloover, Why? Becaufe no man batb graeo but from CkriB , and none have fkrift bnt BoUiVofs i Again, it is impoffible for. a man to be lovely m the eyes^of God wttboot faith, bittifanymanmu;ii| bayie acbanged andfandifiedbeartyandyet wantfaitb;^t£ni one ipfght I^Joyely in Godi^ i^ycs wanting failb, for armnclft as God Joves and del^hu in an holy hearts So tbtn this U moft cvideoCy that if faith goes not witboK a change^and if^ very Beleever bath a cbangCiand no onbelfcvcr batb it,t iiiy tbia will follow, Tbeiefoce if a man can finde a change of bfs near^ |ue then batb the truth of ftttli. ;

Now then CDMire^s there'vertue gone from Chriil to makt thy dark minde ieeiog,tby ftnbborn jndgcment yeilding,atid pri-lingchy prond heart,bombling thy filthy heart, cleanfiog th]^ bard bard^relenting and mourning, thy carnal afiedlom to be heavenly, thvfinfiilfoQi to be boly* be confident of thU that it is found nMtb« Thopgb (here be yet remainders of cor* niption, yetiftbeinclfnation of the fool be changed by gracTj. doubt it not, thott baft faith: Bntforfach as talk Ctf a faith which ftanda in oppofition to boiinefle , aitd pleafe tbemfelvw kkggracfUft ffitk^ infochafiiitbas batb no fociety or cook^ pa% of gri^cM in the fonlc f Q facre be facb a Aith from any: one of jBs« Afimkofy ifUwfr is as. propet a ^rafe u aa ko.^

m^mmmmm^t

Stfft^^ SiffitiofMtfmmdUif^y^fi^ ion

9§d. V€r.:ii; 'jfwd'fwchamtffimi 0fjpih ht^jm^^^ ii^#/S«^ ^n; ;# 4r# f0fBtfkd^tt^j»mejmlhfi0dik$I^N4m^ilf9 Urd fifwt md if tht Sfirk §f9m Qodk Do not abufe diy Cpiil wtib • coaccic offmib ni ftf/kfic^iimi if choa baft M tki^p •fkutt

\ •*^\\ \ I n il ijii ^

SEGT. IV.

Hiiriiy; t cUfd tryil oftisefikii in Oirift lefitf ii^tUr;. It wit/t0$f00CbrijltM^dim rihi0'him% It encficiche fool into t D<w fcnrice, it tikcf C^^ifi imd bim aidfi0h kfL$rd. Yon trad Om that yn$tMsurmgtfg0fi\ tovriikh feme did come, and there was the JTmi/Mifcntovtto :Mf< md( grijpm^hai ftmy^Med aniqtaii. .mm^maL drill cj^me to Ckria to finde a fcaft, bat few come to Ckr^tiiiUmh¥ S0^ $ir i Atf would coflM Qlkhr tktfsfhgmmdof bit iUed^ who flie the Amtkmtrmddmiwimt of bis Moid; tbey like Ck^ft the PM^.biit not Chfifr Che Lord. "*

I will briefly flicw yoncwotbiiigih0.dearthif tfytt i^ Abip*

• Brftiiio ooMUerce wiU^afacc^;of CbrklsoteUtJi^ beciofe'^i '1. \ ^ . /.

t. His beastbaib toother toid;'Itfattbftt lip fome fibiie or other, or fene part of the world or other, ta whtcb* it gives^ Isrrice aa to bis Lord* He is our li>rd to whom* we give, lerw Yice»and hk (irv^mswinr^wk$m%$d0§b$y ; Mow tbeonb^ laevu^ heart either fectes the worlds oroiK|s (iniie iir tbeloftt^ ehereofi Let tbecoomods of finoe and Cfacifl: comejiuo Mn\ endifliry eod ofiul coaspetitioa y let; tbe coomaiida^ #f profit^ otpleafiire, and Cbrift' comeinio competicion t-Now you ftau fee, that ibe.oobefieving bean will go efcerics^ JUftrd, it will-not beaf ken to Chrift, it prefers fin before biasi it wiU eaiily/«edfiiitae& iChliAs. Alpkateeio>ia ica^ ows.

.J J • . * / , I . « . / , - . I ...

*mA.

i2t AgilMfi bis bMftciiiMt r*»i/%^Vi^,kcaaiioc ttkefc^oi (Ofi0eA, W%? becrafc cbt A«riMi9ii #f*C*rf/? m k^fy and b^mfimlf^ «ifit <lif«dt)r oppp^fht* to cb« fordid principtct igd aftfAiwr Md Wfl^cf of *n wbekefing htart: k 10 a bardei^ ytt.itcff variciMMiiich « iicifl» to teafe but tfae report oftbe holy Um of Cfirift, Md of iM* poorer ind tockorky to oMigtihoinwrtcd mm, and tiic oacwtrd con?trfuioir, Pfiil.z.%.^Z'^i}Ukf ^j^^t H^^ finr £^W» ami MgMmJt hmm mimtd^4jiiX€ , vier.3* Z#l ivi brisk thirtofub ^ftmimtjmAHJft^ WMj their tordsfr^m m.

' Fir trot, wfattbcr mcktd fnen wUl ftoop or tiO| G^/^it• "" X^^ in refpcA of JUfifftsthn, bat be is not cbeir Lord in refpcA of/^ppr^tsfhrn I Thij wii nci bave thi$ WMn tPjrMte ever thim. 1* SicomUy^^irirpVf/Mwr sdmkt ^iCkrift 119 foAar X«ri; u

Tkmim fMd| MfLmtJi waiAiygid^ Joliiiv aa 28* Ibc JScc. and io

t« PaiikMi nf the Safier a/ C^/?, tad fmtttlf firamea tbt foohcoa »»#^|r/Ui|#flMai

2: Aeiif^^i>J^rakes mkA Ckrift^ and tbaacfbrt Cbkifttfi cbo Oiiiy JcWaB^lWfOfiutb4> . ' .

hk tM batb boagbnfs,aod fo paftdiianieotbecflairedoiM* nion ofCbrift; ?# ^rtb^HghtWiiksf^ia^ft^ar^^mi^mt^wmtJuA the Apo&kv i t'fi&ri^o;

Novr dtca cry^yoaur feltoi 10 das^vifaoiioy ode Land / mhf bretbren^ Tbns it is, faicb gives the propriety, andfkir, and di^pofitioft of our b'eartf and wayas to Chrifl^

Obj. 'Tirtraa^ before ureiaerrcalkd 10 faidtinChrift, wo

S0t. Bit nowr bang uadv p8ttaiNrii"ti£ ncfa: narey: aoii grace in Cfacifl^naeibilirQittiyaebel againft> otbor LonUr

Chrift, /that is) againfi all odier Loids wiiofe coaunamda ofo contcary taJehisCbrift; Oir bcartaare<bis, and our itfifhms bis, «M oar firmgdt. hk, %tk^ Qxgt' firifki mAfMmiffUm

I %

>leeving heart«ii will be afliaidf^icwill noir tad fSbKuxSm^.

fipoa

v.-"

r I

rtMlMriM

JmMm ^f ft is iooi!ber ibiog:' sftme wUI fttr a^ ill ^tmf ^tond Gbfiftilocb Fcigfl is't LM^d": Itctt icis oiiething fdtthce co bb * ft coffibiCMiVrM fiofi^,ifiotbef cbh)g for cfaeetd ht^JhtfMHt tfjm. Not wboaffraks me^ but whotti I lovt andftrvt, bifis ny Lord. Wbcn.cbciieirt goes otffroffi Cbrift to iht i^no* bation.irid love, tnil baUtoait otrtfitetie cff fin f no^'fin it % £^il:Bttf iF by fftiCb tbottimil (Wome feilry to tEbA^fV^flb^o twugb iH .leA^itioils^ begtft eke, chough thi }ii(bkAct^s' of ctfrropt oicure 'break in opoii tbefi to riptttatei or to alieoate tby betrt horn fervke to Ckrift^yec imtdft all ofipreffioiilf» yet imder ili^bt tnorktand buffiettiogf, iod idtemiiHioiit byfintie, tbebetit cckjiteeJatlmowlctf^MLofd but Cbrift,^^'Bitht would -cj^*^ biih rbonofv, J iove,bia I acb, add I ytt hact Adft fim If Uch yet I caohot tofli^ef *

mm

-SECT. V. '

• : • , . • \ " * i : * • <' ; «

{[pOtfrtkljr, a fourth tryalofink fatAti thtt, It mukfi th'

Md baili Irigbiiuiigiilackiiii/tftkt ftaiHMiiomttr^^ IfelMithoafeuikle^erMtte,neMaofGda6f^fcm fili^^ true faich cafis a man quite: out of bimfelfe^ it fees my. groQud of confidence and excellency fcooi' any tbiogin ouc Mvts. Faiclihath a double afpeft, i^ One is up^nut, 2. Another a doabk:tfpca

U mppn G^d ^dChrifi : \Nbto jf^br fooks i^tt^ii irf#» ivj , alas of faith. icfindesnomacrerofboaftingintbeworld, foreitber itfindes^ /«s#/,w^hicb(bouldabafe our hearts; or elfe w^r/ipfii^/lfi,^yhtch flioiild voi^ om bri^,or ir4a»Axi wbiili Ai^Md Aiew" unto us .^

a»r^o3B0taceafi«depeiid\afics. Tb« Bvii irtiitftriififld^^may i:g|j^6uitfrf n*, and tba^fMifvofiirb' if fmd«s ttay tfilitte'tur ^iMk^i not iDinly'bBcasfcitr ii foOiorC,anddcffidiviafti fvtMVwf^ugbi to have, buc a'fo btcaufe vneihtve not aciAi^ai<edi tbe' ^vWigoif ^ %

tba^ gc»od widifift vbaakii or mk hnt ii96 imprwcd itMc g<iod uxxte. admKage aa ife aighe bite done.

VBca

104 ^g/m^^tmemd.lkfUyfiMi, .g ba.g,$c6ld

When fMkh Uok^ tifward i« g^l mntGMifi^ .(bcnr u feef all the cpi(resoftUoii|iKrcy.,M(l or all oiu^ liappiiKfle; tbavc vie l^itRfiaCriiwcf ; w^y, &UbfaUh»€l)fi:A<i&of.this iiinCki' litii r.} l^aff ^ cigtt(e<H)(hefle ? w.b^Wftith Kai(|iy tb^ ^aiife of thi$ is iflCbfifii mtrits. HiKVC wc any gifij^^nf ii^^n^Uf^^y reiqembci&iicc fi^ombcavto ? whyifaitib |aic^i;tb^ caufe of chif is on||){ ill;C>ri/7i^/fi»4. ^H >bac I .hay« is givca *me, apd t^e cyjuJcp <»f aU that, givifligfci? vcci^l Ji0|»trof p^r f?If,fp ihac, the foal

by 4| ;2;r^^#-;. Ail I bare is tbiw, mylKea4 my ^^U^, iny UfCf qay bo4y, my fouljall cbinc; If a^y loYe,if aoy pnercy; if aof< CbfiiJ, if apy, ^afc,if any, comfort, jf any ttrcogf^, if apy Mn ftftnpfTc, if jipy pwffoiripancci^if aigoo4:ii^k^ tf a|{<H)4>iWPrd. if %go{M} ,pft;4$io0^ ifa gppd; d^oug^c»!vby,^Ms^iVf,tl)09 only art tbe caafe, I ^w Uft tb$ntb0 Iqufk^ ^htP^i^'f^ ' .^4 Vfhatit thj ftrvimtth^i ibpmfi^M/dffiUa\§n/mchd99U ss I mmi

Tboo madcft me» and thon boufibcdl me, and thou calkdft me. and ebon jaftifieft me, and tboa faveft me. Thoi^h fmik makes tby e^nditim bigh^ yet it malv^ tby pnfM hw : Tkm Jbmldfl tyf^itb^ tt noi high mimded^iut ftsre^lkonui i . ao. why» not bigb mindidf hecanfe ftaadiag by liith : Becauff-tDtf ftindiogoffyitbis.notofoiirfeif^, botinGodi botin Cbrift^ Fd\tb h xi\i^f49tJbtth€^^^^ gtice of beavca^tbe

J«?gt'?iift^ heaven lf,,|bc ggitrnd, .syoft ttfAfcA.: i.V (^Hjhfk

«"»

54 T'j^Ifthly, trmfdkb iffrMiifit/^ Jtmm 2. i8. Imttfiewtbi^ mf

X: fditb by my «viri^^ver«a MT^^ »## 0#r /mlirr Abrsb^mym/H*

fiedbf W^kif verfc ai. fufi ib^i$b^Wf4itb wr$0gbi by big wsrkg

afld by wi^i vfm fmb m^ ferfeSi The Apoftie in

AdouUe bhb. tbat Oaptec fpcak« of a double faith*.

One wu a €§iimnfiHfMb^ a (hadow aa it wert 9 which btd the loofcsi but not the lubftance i it waa a dead fatth^whtch haeh Cfte Inbs, but not the foul and Iife« But

^^m

Ch.i9.ScA.5. SignesiffatrmMdlwtlyfM. 105

Bat bow did ic appeare cbic this fmtb was Jk^i f did it fioc ^sk ffitoy good wordsf yes, Cuch Sainc jF4w#/t It gave good word^i & frdtffid,niM9 no good worlds; It could lay to fii€po9re^tfjecl0d$bedytnd hje^nf^mt^ but. gafc nothing co doach or to fecd,wby? faith he, tbm mans fahk u vmIm^ (chat is) be hath not the true qaality of faicb, and it will ftandbim in, noftcad.

Another was a Hvily dnd jf^ifjiffg fsitb > It fasd in it the true nature and property of rairb, but how did that ap* pesr?

TheApoflie anfwers,^; fV^h. You know that there is a great diffc rence 'cwist thefe twOf viz. ihcjMfiifjmg rfa m^^tftr^ ('§n hiforc Qod^ and tbtjpfi^jimg $fa msm fdith t^§re tin mrU : Tbat which juftifies my peribn before God^ts only faiib in Jffus Cirifii and chat which Juftifiis (as one pircicular) mj fiuib b§» f9f9 m^n, not to be a diddjbvn a tivinjgfuitb, is the aAing otgood v§rks* Hence that of PhhI , Tir.3 8. Tbis u dfitithfit fgj^ing, 0nitb§fftbings i ^titbdt tbcusfirmi cpnfoftify^ibM tbijwbifb bdvs bttiiV0d in Q^d nAght ht carefHl $0 mimtmn go9d war^f , tbfff tbtngs ^^t^^ ^d fffifitdbU UHt0 mfn. Right is the fpeech of Saint AMgHfiimJiqtmmmr juftificMum chough M0m P^^^^^^'^'^^AmAu^ jmjH£e4ttdMm. As in a clock, the finger makes not the clock to ^ go» bat the ctock it, and yet the raocion of (be finger without, fliGWs whccher the cIocIl goes within.

So altboogh works do not cmfe or infufe joftifying faicb« nor yet cauie our Juftification, yet they do deerly mini-fefti wbecber we have fuch a faich as doth indeed juftifie, or not.

Obj» You will hy the vfotk of Faith is to look up, and to cooie and to deal with Ood only; and therefore to breath out good works which refped men, feems noi to be any teftinKh fiyoffaich«

Soi. lanfwen i« The Apodle there czpreflely diftinguiflieth the Hvfly and the dead f/ftb by ?»$rks ( as if be fsid ) it ii fo.

2. There is (if voa will let me diftingntih io) as it were a double ad of nicn.

On^ u pr$fir tind fp^fmsl ^ and this isciicumlcribcdtocbat .

P bM»

m^mm

106 Sigrtes cfa trne and Ut^lyfM. Ctw i ^.ScSt. 6

Hcf]hf€nfy emptaymcEie of receiving or prcreminginiiid tbroegh Cbrift.

Anotfier i^ Grattf$ft^ snd this U extended ta the fending fdnb of good works. Not as if it were a work oflnuntt^g^ thfi; for ftteb fifidec tbe domg of good works under mtny comnands , and alfo the rewards of ibem under many pro* mifes, bnc becaofe faith fees alfo a fweet and reafonabie e-qtiicy, that if God be good.to mtio Chriftrl fliould be good CO fotht for Chrifts fake. And yerily^as the worklefle perfoii doth nor now own Cbrift by faicb^ fo hereafter Chrift will not own bifl) by ftiercy, depsfrtfr^m mt.

Olj. BjBTC yetyott wUl reply, good works eannot be a fore tiftfmoay of faicb, becatife oBtny cvil^ men may performe them t and foine beleevers have not wherewithal to do tfaem*

S4t. I anftver.

I. goad^^k^tMy be lb ftiled, either, Bird^ m^erUBj^ beeaofe they are fach things as may d6 good. Secondly^ formiSf , being feakd with all the circuotftances which are required to naake them good» both for fptrituai c#«i-pfiUn ^ and Diifin^ scciftaticn. Now thoogh wick* ed men may performe works good materially, yel formal ly ehey do not» for to make a v^othfffrmMlif^oU, there miift

be theconcftrreneecf aBcirCHmfiinwis^ At farfcn mod have i good' hisr$,Md a gpoigj^unijinA a ^miI $Hi , and a g^U Gkrifi^

I 2. Though every Bfhfver eatinot aAnally do crery good-work, yec kime good works or other he can do: thoo^ be cannot give 0i0is7, yet be can gv^frajtr^&c* Now thirk^ ^n this ye who have riches and wealtn,and profeffefiaith on Chriftp mA yet fcirce a pecTon, arpoor diftrfffitd perfon can bleffe God for yoJxfrMiifMlfaiib; nay^the very doing of a fmall good work^ foflDetimes doth even try all the faith in the fool $ a man doth many times beleeve befliallfarely want, and nqpoverifb his-eftataif he (lumld be rich in gpod works.

«'

SECT. VII.

Sixthly, true faith doth Jdfir^ And tniiMmr itfter hten^ifi: ^, H^lp mj mnhilif^ fiid the aobeieeviog/tther/? L^d imrfsf^ pmr faith faid the Difciplcs. I pray obferve • few cbings.

1. That tr0e faiibbtgiDsinmaKpife, LiKe a childe at the firft, very tender^ oc like the light, at the firft very broken* PrefQtnptioo being a wock or fancy, and borne with its firengch and perfeAon, ic is fiilty afliired and utterly confident at Gift Bat facoh ladder hath many fteps.

2. That thoogh it hath weaknefle, yet it hath life.- as the fpark of fire, though it be little, yet ft is hot, and thoi^ the childe be weik^ yet it can fuck; even the wealjifi faith itt Ckrift will, be much about Chrfft, ic will be weeping at biftgraveiorwafliingofhis feet, or looking on his perfon.

3. There are yjttwumy hims vpatttiagta f^th^ AtoLtt thou canft not 1>e perfwaded.or not fully perfwaded, or not confUn^ ly pcrfviradea.

,4* Ifthe/4«rAberrif«and living, it will bend after a rijing.i and that, Firft, in refped of its aB$ , of naiving , trmfiing , f^rfwih

Secondly, in relpeA of its «f;rA 9 It would yet appnefaend more, and feci more of the communion and vermes of Chriflv All the ^aching in the world doth not increafe a fatfe and prefumptupus faicli, nor doth the adminiftration of the Sacraments adde thereto. But the living,they groW| and he mud have nore faith, who bath any • PmI would apprehend even aejk is affrebeneUA. The fouje which hath ttqe ft(rh, Would liave yet more viAoriotts yieldings, more fteidtaft enfbracingi^ enore confident reftings, dec. Hke the childe'whtdh^ucks.and thrives.

^ \m

J . I< »»!*■ •*».* . ♦* ' " \

.*■ • p;ti- ;*»i . ♦* '. ?. . . ' .1" ..

p % Vect.

L«JLk.. _S-_

fo8 Siffiesfffatrue Midiivtly faith, ■ Ch.13.Seft.8 '

-SECT. viir.

.^ Eventblyi ttutfdith in Cbriii and a mfmrnfut hmrt fgr fmm \^ g9 t0ii$her,Ztch, 12.10. They fbaBUol^tipom me wham tbej havi piercfd, AniJbdUmaitrnfforhimdi one m9Hrti0$bf$rhii jmlj fenne. • ^

There are two things which faith will fetch up in the foajf one is lovt to Chrifi, another \%forro^ farfinne. There may be a terror withoMtfaUh^ the confcience may be crackc and wounded) hot till faith conaes» there is no furrow, the fOul i$ not altered Aor melted; that which roelts (he foul if kmiioeffe and awrrr/^and that which fees themis/^u/b; if thou dtfeft eaft an ej€ of FMh on Chrifi, that eye will have fome todrs for forced (inningagainft thrift. You fliall findein Scripture, chat true hiesvers arecharaderized by this,? iat they h momm^ 0rt in Sion^ and they rettern vtUh toeefingi and fttpf/ksthtii, 4^4 thej fomre ottt Asters bfjore the Lordi and mnheUevmg ferfons are defcnbed by he^rtt of^Jamant, of rocks rffioite^ by bard« ned, by unfeolible,by irreleneing hearts; The ttxt fiitb, that when Chrifi Joofyd on Teter^ he went ot$t And weft Utterly * there 1 is a piercing vertue in a ir4ciomiool( from Cbriff, The foulc which bath been long humbling it felfe , and much m feeking for mercy, and a good look from heaven, /t u (when «ny gracious manifeftatton of favour darts down) even rofoivU int0 team never did the child weep more foberly upon hit reconciliationco bis loving father, then the beleeving < briftiaQ doth mourn in fober fadnefle, when bis faith gets to fee God re» conciled to him in Cbrift, he reades his pardon with teares of

Tbcre are two parts of forrow«

One keffentt^l^ which con(ifts in a /hong dtfftesfnrt of the * will againft the foul, for flnning againft a good 6od»

Another is c^n/iivj^eMi, which cohfifts in thofe dreary ttarcs flowing into the eyes 5 now this is contingent, for when the bean is many times filled with tc«res > like Dsmdi tottte , vm k may fo fall OQi» tbac the eyes oiay be fiieii(«| fiich apt^^ ft)ns^&^9 ^

CHAP«

wa«H

Ch.14. CofrfonforaUtmeBelenfitf* 10^

• v ■» -.

CHAP. XIV.

SingnUr comfort for all true Belcevers,

iF CO beieeve in Jefus Cbrift be the ooly V/§ $1 way CO be fayed, then here it finftit^t e§m^

fori $0 dU trui htiivirs* Whac -5«fowtf«i«^« ^ ,« ,•• (fnktofwifdmi, thac I fay of faitb , 4^^«^^''»^'»»-Wdj0s dr^ ^sfis offlidfmumffi ; dftd mM kir fdfhf dri fidci. Shi u d tra ifBfi to thim ibd$ Idj h$U mpon Wr, W bdffj is $virj ont tbdi Titiimthbir. If chff be a happy thing CO have liv J^if #a f« 99ttGid,{txA Odvidjaigtd it to be afepertatiVebappinefleJ If t)iis be a blefled thing not to be 0fended d$ Cbrifi, O how fweettyand greatly bicflcd is the condition ofabeleevingfonl^ which hath ged to be its Ged^ Cbrifi to be its buftiand^ twbed-vin to be its fortUn, Fditb and Ctfrifi! why!they are tbe ring^ and che dum^nd; they arc the wdy and the fVe { the foal cannot have foch i[^f«f as Pfriff^ nor fuch a bawd as fdiib'; fnch k mstcbMtCbrijt^notdKb ngrace to contraA ic as fiUtb. No^ ^letteft tbem tbj fervant defart inpeace^fer mine fyes bdvt feene $bf fdh^ioM, faid Simeon : He may cheerfnlly tay down his beJjf in tbe dnft, who bach by fiutb given np his foule to Chrift«.

But to defcend to fome diltibft particulars' of comfort to-tbe foole which bcleevei traty in the Lord lefiis Cbrill, ^crve..

X.

SECT. I.

FItft, tbis is one comfort in the Text, tbd^ they ^9 in tkt wgj i$ heaven. Niinrally we are put of our way at foone IS we enter into tlic world,as/#^«f# as thei te torm they f9 sfidi^ (2L\i'D4viJi ^nd^tht way of fence $hej have net k^^wn^ and nothing kti us ia tlie ri^t way but faith j,for Chrtfi is the reay,wd it is faith which findcsa^ri^t It Was not PW//^i natural eye, hot hfsfpirinHMfasiti, wl^ich fpied the Meffiasx Chrifi is the tPa^ to heaven,tndfaiihu the tvaj to Chrsfi Sal^ vationMi^ the git^tohjeQ oi \\\t ireateft depre^ and indeed I know no oiore excellently dcijirable thing theni3od , in a^lo-.rioois untoii with whom is. the perFeoion of our ia vaiion. Now ,if thou be a iruc bele^ver, thpu artin the way tofal--vatidn«

I. Not in a I7 ^^47 in a falfe way, bat in a true and d^reft W4y: liGod doth skill the way to heaven, if be faacb laid out (o fianers ther^^f^ ^aj , th<n teiieving U it , Eph»2. 8. 3/ graiie yen areJ^ehhreUfh faith^ Heb. 10.39, l^r are etei ef ehem xeh^iraw iacl{^nio fer,ditio9»^ ht pf theeet ibdi- heleevn to tha faving ef the JenL j .

2* Not in aa uncercaine, bat firme way; It*saninfalfibfe

wav of falvation: Heaven is thea^ej manfienioi thy foal,

if thy hf art be tbe true Udgi**i ef fMthi, i Pet* 1.4. To an in*

heriti^eincerruPtihle and nnaefiled^ and that fadeth net; a»aj^ra^

Jtryedin heavenferjeiu

Otje(l.Tmc, chat may not fade away.but we may falltway* that tnay remain^ but we nis > be loft?

Set. No fn^th the Apoftlc^butaf tbatis referved for yout .fo you fix^lh^ frfferpeaumothM as mercy and truth will keep vQur^ruon furr, fo tr,nfhand power (h%l\ keep your pec-foils mre. Ver. 5. H^ho a^e kfpt iy the peWer ef God fhramgh faith ttntofntvntion^ therefore he addes a word more / vVr. 9. Receiving the end of jenr faith^ even the falvatien efyattr/mtltm

Now is not this a comfort to a man^ chat be is in the true and

iure way to heaven/' Every man is in a joorney, in a way;

wicked men have their way es, but the end of them isbicca>

<fiefle« and bell after all tbeir joUicies and pi^afiarca, ycc cheic

*«i

CbrU^Sedui. CmfMfir-trite Btkevirt, tii

Wfjffi Mre$tf fMhs pfdidth. But tbebekcvHigfoai is in tbt ^^pfKfii aiul cbcrefom he is hii akM4y i^i^wetmfatlift, Jolm 3. and CO h f^ed. O vrbai i«.chisel am gaiog loitty God« totny Fitfaefi CO my inberitafict.

^ : . sECTy IL

CEcondiyv he^ff"i^ atiocher comfort tocnie bcieevcn, there 2I

^is a nM dnd Utgtd exchdnp ^twixt ibem 4ni Cbrifi. As SimiU. opoa tbe tn^n^iA k^i^^ there is a mutaal refolancy of com*-mocrion? Tbe wife parcakes of die eftare of her husbind, and tbe husband (iiitercblngab|v)of the eftate of bis wifes for the perfoful union draws wkh it the tfmi mmn \ Ifebim be ^intne.cbmecftateis mine; So is it in tbo' fpiritnal cfponfiog ^f tn!e foul andCbrift byfiiichi Chrift parukesof our cftatCy and we (ball^partake of his eflate: He is ours, and ttl bis are otirs^ #e are bis-^ and therefore - oiks' ace hlu - '^ ^ ' . • • •

This excbaiige confrfts in thefe things* I. Chrift doth cake oor(ins anddebcs nponUmfeif. Look tf the man who marries the woman, if he take her pcrfon be inctfl take htr debcsiand facisfiaion too .* So doth Chrift, when he cakes as to be M#ibec«kes oor fmnesttHbtobellif) How. ' CO bebisMiot by way of jiifar/;^ and inftSim^ as if our fiafal « noali^s wete cranfmitced from oar petfons into bis nacure» (O no, he never takes upon him our finnes to make his nature finful,)but by way of imputation, and of fmi^^^Bon. The fnitt of <nir finnei is J/»^«f#^unto bioi ks to^a. ^MBifigfnretf, who dotb prefent himfclf in <>nr(Mad,:t0 make paj^menc and ia-fiiifaAfOii. 'A% PmIMA'm fbiiemok contething bit fitfvant Omgfif^mSt y hthmh Vffon^id ihfe^ ^r owkPk^skee aught , fUP thti . ^ mfmi miue 4r^JVM^• So fmhCibrf/^to chepenicentand hihe^ ' ^°^ * vin^f^nt^ if thonbaft anj^ goiUand debt to be.anfwhied' (oc wnto Godr f ot them «tt ^00 my^a(Coimt,if thon brfd ivoongrit my Father; I WtKmaktthe fttisfaMc)oto.the|]Cmo% ioc^^ mad iiukk'fi0fnfirfhi0^2Cot^,t9ricu Ip^hndpm rufSimiht

cby tranfj^effioos, It coft me my.hei^rc blood to nc^ndU

thee

«

«•

mm

119 Cmfirtfir^UtmBtktveri. Cb.f4.Sed.s

thee to my Father, tod to JU; mmi$y* And ti Rtkikfh (aid to J!«r#^ inahotber xtS^mftmwu^mj f^^m^lm tin curf^ » fo f«ch Cbrift CO the bdcevtog loal« Why»thy finnes did tspofe tbef unco the cur ft §[ the Ld^\ but / wms m^ ^ cmrfff^r $hei^ 1 did bear that burden my felf upon the erode, and upon my flioaN dfrt wero all thy griefs, and fonrowa boroes I waa womdfif^f

thj trAnfgnJpans^ and 7 iv4i bruifid f&rtkj iniiimtiesl And

therefore we are fatdto have redempcionandremiffionoffiai inb»blood,£f6.i.7«

Novv what a ctmfwtxt this to a SiU^vtrJ^itxChnUt bath eaf^ cd htm of bis great debts, that he bath laid do«vn the price for bim^ hetshisfiirecy, and hath ditcharged and bach cancelled theXiw «/ Ordimmeifs^tnA hz^hhiuitm tkflumdwn-timg. Q^ »M» 10 Gbrifi (faiththe Apoftle) rec0neiiingthi mrli

iCor. ^I^ p^ bimft^\n§f kmfmimg iknrfitm^it^0tbim^ marltit, mttimfB'

ting timr trelfdffts tmt§ skim; what is the not imputing of finne,but the not charging of it, the not reckoning fot^ ic:^^-'^ And wfaatis it which t^ faith (mutthfm) trefbiflcs were not iflOfuted unto tbcm^as if God (hputd fity. let tncmga, I bare nothing to fay unto them, my Sonne hath (atisiSed my joflice; fully fortbenu Now, faith 7^m{(ouioiDdvii) Bhff^him

&om«4*S% mmt mmt Wbm the Lttk mi wet tmpmeflmu. Yea, he ia blf f-

fed indeed, for if the Lord (hould fingle out the rooft abk tranigreffoor for the leafl moity and fcmple of gnilc. and arreigne his confctcnce with a judicial and ftraigbt feverityi O how the fiaewt of the foul would flie afliinder , and o-temai defpairc of ever fatisfying fo great, and pQre» and infinite a jufhce, would fwallow up the thought and imaginations? Till a man knows where to lay down his (ioful burden, his foul wiH be miferably afiliAed; but now,if a miu kfUevts im Jefm ri^fi/?» Chrtft will tptke off hi» burdens;! will anfwer for tbee faith Chrift, I will /atisfiefor thre.. As T)mfiifyekc in another cafe, when (?»/«•)& prefentedbimfelfagainft the HoSt ef Ifrsil. LA ne mtms bean fmlt hcamff of Urn , tbf fervdnt miM ge anifight ^itbthis Pbjliftum. So faith Chtift to the belee«

i8am.x7.|t. viogfoul, be not deJeAed, donot defpawe, though thy fim bMnany and^c£it,yetlbave/overc0fne(hem>l. have dircbar-"ged them, my Sacrifice W)as prefenced, it was fufRcientj jc vras tlTcAuaUit WAS tuc^fodftr tbtf.

■ Secon<i->

Ch.i4.Seft.a. OnrfortforidltrneBeleet^rs. 113

Secondly, Cbrifi d»$k hfi^"^ kk righte9nfnBffi mpom m. This U t grett comfort co« fenfible aDdttnderftaiiding<oul,cbac tbcfc if a rightcoDfoefTc for ir^wbich it may Xafefy aod confidently pre-fcnc dnco Gods joftice.

Thcfe things are moft true.

Firft>chat we are by n^mr^ all of os wrttckedfinmrs 9 tb9 ^Mg itoBL I* v^ '00rld is gmity iffrre Goi.

fgtd^ and will have comfU^t^ and full, and firfgB fgiisfiiOi'

Thirdly »no>not oor hflgrgcts 8c ftrfirwumces are cgrnmtnftfi'MU and fqaate payment in the tyts ^fmnjufiict : all of cbem as j»« kirgm ia a«, and ^M$d by us, are bat impirftS txcgMfffcks i No man bath fo mocb bolineffe as is required, nor doth be fo moch asbe is obliged* Every particolar grace, tboogb it be of an kidvtnlj and iivm^ originsl , yet it is like the ftarrcs twinklingytbougb placed in the heavens; and every dntj thongh k be a motion, yet it is like that of ^^c^iririfik, which was MNitfJ^aiid luUied f hif ifing d^. So that if O^d /i$mld im» t§r imc 'jHdffmnt with the rigbt^oos perfon, even, tht rigbte* oofneilt that is in bim^ woold kiot be fafety and defence onto Hm. As a man that hath a precions lading, dares not so ad* ventare it in any crackt and broken vefle^o no Chriftian maf or can dare to adventure the fafety of his fool upon the le«k-ii^Vieffels^and bottoms of hisownholioeflcor fervices. Thiv .very fmo^cf donhings which ftill mount up with ontflMmn #f fidtb^ and Atgrgffr0ff!tSi09$s which ding to the root of oor moft tgMiwIf lov€ , and part of that re^k^ gf bardnfffe ^ ia feated and complanted with the frefbiS fpring effiftmffi , and monrntngf, and tbofe infinite and frequent iif^#nW|^tf^, both of our fr^jersi tnd bimringSy and ri4dingi, and any kinde of du* tifbl doings, that we are fo (hufled awav firom onr devotions, by the invafions and entertainment of ftrange thongfats in the times of our devotion: I fay, tbofe and infinite ema-eolations or fpots> do fo adhere and ding about, and de« file oor felves and that which comes from as» that "{in pro* ceeding of pare joftice) we may caftdowft our felves oti the

firoond, and ^i;;/(M'iiMr^,.mocb rather then to Hand at the mt^MAfUadfgrrei^ardi Botnowbcrcisthegreatllay tf a

Q Be-

^»

Omfcrifirtdl

bcl^cvthg ibttl, (wfaidi iiach trtily recmed Ckrift) that Cbrifi

it , in which (he ifool ihtU ftand boMtjr before (h€ judgeih^iir

feat. *

Rom. 3» 19. i?/ /^^ chdffftcf 0f^Kr/h^llm4iny ie mdderigho ' 0$$$. 2 Cor. 5 • 21. i/^r 0ri m^te the ri^ktem/nefe 9f{jtk in him. \ Cor. 1.30. Te an of him in Chri/t Je/m^who eJGoi is mddt^nu nf wifilepfw; ¥ind rightie$$fmfe^ e^^» }tr.2^.6» In hi iajet finUh fk^'^ fii^eJ^^difr^iel fkaajwt fnftlf , mtdthisisiift name rphitebj thej JbdB ' caB him, Thi - Lord our righttoftf-^

' The risbieoufitefle ofGbffft ia tbeitfofc called the HV£fr« ^fmft ^^9dt R^m 8.17; becatt/e tcis it wbitb OoAhWi it-(igntd , tfid which God doeb aecfpffor mtn owe pftificatiofi; and iot^ and in wbicb be duch s^^mk wi fronfounte oi r^hti^ om>. Now in thw iies our i^mfortihas^ t^#«.

1* That thoughoor inbereoc bt>Hnelfe bt iitaiperfeft, y^t Chrififrigkteo^fff^ifahf^tMU,

'a.\ Thix as It is a fnS right^mfntfi , and every way anfli^d'**' abkl,^,fo icwma^fr^aiAf by(Tf«f,tobetbat wbidi ihould jnfij^ fihe beleeymg liancr.

9« That 0«< Mdffi •f thMfigjhHomjneffoy «nd will clear any wb^bauif^ '

.4. Tbat, if b^faith we h«fe i^kto Cbilft^ Y^n;/? 'do(b iflfa-mdtyh/hwhu ri^^off^jftmm^niothy ipSttinf^ it into aer pcrA>ii9, but by imptemag k to OQt good; It is . though nvtiofored into Qs, yei imf$ttfdmn m^ aAd God will tbroiigh k pronomict ns dear.

M«WM«« ^mmmmmt^mBKmtmm^mmm-^m^m^mim^w^mmtm t^mmtmm^m t^mki

SBCt. III.

■ ff

1 '

npHiirdly, a third comfort to alideever in fefiis Chriftis tlris^

JL That be is in &iffa^rC9V0f$4fU tPi^ G^d : for t\it Oe^

venaiH is with £iitbin Jeiin€brift,fC wis i^^h¥Jhmdmdt9

bkfHd (Ah is) t^sMihof^kfmt.

Obferve t few tfaiiigs here.

I. TtieCafmrnii/ giam (in^oftr andfevelatioii.of$r)

■•-r

Ch*i4*Se£b.^. Comfnt fur oBtnu Btkevers.

if the iff St f 9fHimsl tstfime^g Uth9Ct 0^4 mUpmnirj ^ what* foever good t foul oia defire to ciempe it from mffcry,and to make it truly happy»there it if.

2. The (^ovenmt •f Grsa^ in refpe^ of our eocrance and ad« miflion into it, is a moft grmomts^d fpiritrndl^ and firmt tn^ gagtment of Gtni fhi9UrGod^t^A%o Derforme all the good which he bath there undertaken* I m\\ be a God unto you, I will fiiew mercy unto you, you (hall have loving kindnefle, I will giva you grace in allktDde^« I willnotrailetoafltft,and guide, and l«idi and upheld you, I will be a father to yon, a rock 10 yooi a SaaAuary, an alfufficiency, an ^xeuding f^reaf rr-iMiy/. So rhic if yos need afty tbingjcome ro me, I have it for yM, and do not fiear to eome, fori will affuredlv do yoQ good,! am ifillin^ fodo»r,for I have promifed it»and be yo« cofi6denttopofleffe,for I haveobNgedfny ftlf by Covenant 10 pvrforma,

3. He that Mr/wi m ^tfmCknBhsgnndhinfhfCwtnann for Cbrift (on whom he betecvei) is the Miff^ngtr of tht ^0-pim^t, md hit Mood is the Mood of the Cov^tmnt^ an^ in faM alt «ll6jpr#H»jjr#i of the Covewitt art T04 and Aheti. Tf Aon baflfgi^n (hy ^«/#iireo Cbrift, if thou hvXk lieftd^ thj besrf on MmS tf cboa haft truly rtcAv^d Mm td h thj tori tndSavioar,«RdMbtcd|sy(7Miis become $hy &<ril, andallthofe ample and rich, and congruous, Md bicfftd undertakings'in faia Covtitarnt, che)F art all for thee, rlrou art eht mati t6 whbcfi God faith,/ V0iafwtly lufi^ mitey on him ^ and ro whom be £HCb« JUn f^Attnot*kafoedammhn 09tr bim, for he is under gftnoor^ and to whom he faith, i ^Vk krar t^m^ and heale him ; and g«ide%imvandkecp|hiit'« Thoti maycft go to all rhofe artafoim of divine promifesyas to chy own garden, and take of any (tower, layhold^onanypromife, relpeding thyparci-coiiF eiigence / and fay, thio u^ine. When thou looked ^#wn inco thv felf, tboa mayeO? reade many wants wich wee Mi4 fed eyes, butihen if thou lookup to tht Covenant, thou maytft by faith e(py all chy fueipjits wich a glad heart. Why ? C3oddfdp«« (hygood.mto rtieCavenanfi and there choufh^att ftAairdly linde it: Doeft cboa read oituny nkeringgrnco ^ ofa« ny pardoning grdco^oi any enhrgpng go set y of any preventing jp*iiii»,Qfmy ^/Hffggrnco^ of B:(\y f^eforvmg M^npho/dlkg

&^ 2 grAct^

■ -11 • ■ *■

»i5

116 C&tnfortforaU trueBehtveri. Ch.i4.Sed.4

^^.....^ . ■ ■■■ II ■ I !■■ I I I .IIMll I ■ I I II I i i^ I ■ II

gr^ci.oi any receverinf^ 4nd r^finggr^e ^ of Wyp4ciffing mii

'fomfortiftg grscg}vfhyM this is forche^, aad all that God hath there undertaken is tbine.

«•► -1 II ■ »»—■'■^> t i'

SECT. IV.

Fourthly, if you do beleeve in the Lord Jefoi Cbrift , yoB may then with Mdnefft sfproach ibe thrme ofgr^eg. Ephef. a. i%,F0rtbrwgh him vfihikbave 4C€£ffe ky m Spirit to thf Father. Heb- icxi. H^vimg m high Priifi over thihift/ecfgod. Ver«22* Let m dr^w nar with m trmbtsrt 9]f fuUnffttrsnee of faith. I John 5.13. Theft jt hinge Iwriiemtt* tojoti that heleeve in tJH ^ameef the Sonne of God* Ver. 14. AnA this ieihe confidence that ^e have in him 9 that ifv^e ask anf thin^ according to hie wiUJ h^hearethue.

O^j. You (hallfindein your heart many finful niodefties; you .are afraid to be fo bold with God, and whether God will qo luchgireat matters foryoU) yea> .and there are ooany unbe-joeyiog fears our broken fervices (ball never be acecpccdy and who are we that tbeJLordfliould regard our prayers^ , i^o/. "Btu if a maa doih truly beieeve in jcfusChrifi.

1. His way is open to Heaven.

2. He hath a friend, and not an enemy to deal with: leii thy Father to whom thou arc bending the knee.

3* He bath a mighty interceflbr; look as fofm.Chrifi b the mightjf Redeemer for theperibns of men Jo be Js the mightf intereeffor for the fervices of men, find heeler Uves tm mak^interetgion. If thy vantsht never fo greati yet ih^God is able to fupply them, and if thy infirmities be never folna-ny, yet thy incerceflbr isabi)! to cover and expiate them;Tby fei vices (as thine ) carry with them a prejudice, there s^as Mfteity in the holy offerings^hat then Aaron did bear the iniifed^ ty of them ilo thy Pritfi^ Ay Chrifi^ tby intereeffor ^ he doth take offby the Applicarion of bis merits, wbacfoever. is amlft' and offc nfive» and he doth ingratiate thy fequtfts, and pro* Oires audience and acceptance for thee. .

Therefore now, if thou beabefeever then, in tky prayas^

come

iWtMMMW*!

Ctui i$^ 7be ^nemetft anddifference^^^c. i \j

coiiiecoofidcncly toGod; ifcboucfnftfinde apromife, aoda Chrift, tod a faicb, them oayeft cb<erfally pot op tby peticioos to be&f en. Wbat (hdold binder u$ from being confident ? Is G9imnwiiingl No,be hath engaged bimfeif anfb tbee. la GodunstUt Wby> Hcis MbUto do ittmnddntlj^tbwi dUtkai nv

MTi nth to dsl^or tbfik,^ Doeft tbon feare tby, own dt* fiance } Wby \ but tboo comeft to t Father, and tboo cocneft by the blood of a gracious, of a*beloved, oft powerful Mediator and Interceflbr. Hifrtw/ 4. Hsving fitch 4M High Priefi, "me maj come MJUj to tk$ tbrofie ofgrscf^ See Hot. 10. Doeft thou feare becaufe of enmity? Cbrifi hdtblfiomo tlm^ or beaofe of infir^iity? CbrifiwXX cnro^ that.

CHAP. XV. . N

"the Agrumtni avid difference (fjtrongand

weal(jaith.

^Ut now fome may reply, Tbefe are fweet coob- Ohf. foitt CO belee vera,*bot as • the Emmcb to Tbi/ip, of whom^iokj tbo Prophet this ^ pf himfelfe or of fome other ! So here, wby? to wbom are thcle ^Komforts, toali^or to fome choicebelee?ers ? are cbey common comforts to every beleever, or peculiar to the eminent and fi^Qng only ?

Thisfcruple barb made way for ^fingular point; I will fa* ^ f isfie it by opening four particulars. * •:, ^•

1. The common unity of all true faith, in rcfped of the .babit, yet the intenfive divirfity in refpe& of aAs and degrees.

2. l%e proofs of a ftrong faith, with the inftances of a weak l^uh in .truth.

3;. The cooeordsnce of faith in all fundamental Comforts.

4, The foefiatiiy of fkrong tnd .wctk fticb in iMny crae, yet ii4t eflrencialfOBfrqaf nets and confoUrtoos.

b f e^ A of the babiiv and tbe S^ipfi$f •f it , inf rcfptA of cb^

.^^ a ■ *

4^s ond ^<

Ohitiyt rbeft cbings for cbt imicy of faiib.

"*

I I > m^mmm^ ^^^M^W»^——^ *i*^i»—■—^—^"^X*** « I I*'

SECT. r.

I• r^ Iff(V)ib«t aU /r«# /iiiilpythoagb in a comptriCM of faich imfa IT faith ia fevcral fabjeds, it may admit of fcveral diverMe^ and differenccsiyet tbey confent and agree in tbefe things, rjc

Firft^ in tbc immfdiMt^ dndf^ecidlcMfe: we»k faith, as fattk, comes not from one caafe,and ftrong faith from anoches caufe^bat both the one and the other fr^m 0H0 4md tbi fame cunje, \VL. the blefled Sfmit ofgoJ^, ' }\b% onely the flames^bac tbe {parks of fire are kindled by that Spirit which. kUwt wker^ it lifti. As in tbe.Orchard, tbe .tree which (lands ftroog.^ and . the trnddr pteiH wMcb (tands arembfiiig, bocb of tjitm' laore ae } fird fet by one and the fatnt b4ad, (b the faith which i$ now well grown, and that faith wfiich if as yet tender, and full of dottbtitigs^ both of them are tho peculiar fruits of ^9i//4iiff<« fyinjSfirit.

TboMb riiia chitde in the cradle caniKH hiniie and now m WcU as tnat in cbe field at wrork, yet the father btgac ike one as well as cht oiber,and owns them both by vtrtoA of one equal relation. Thi iity gf fmaU things are net Jffiifti by God y wbo fees weMtgep in the SIrengefi Faith , and Trmb in tbe Teeakfft p and is tbe Parent both of this aotl that.

3. In the remete andfingnldr canff. Yott know that Gods free grace an4/H^# if thelirft wheele ofrlifingnfar good iKko flien; out of it ca«ie that great gift ofchrip , and that greac work of 6Mi'ten^(xom whencedochflow all the graces wbicfaT fiinftifie and bring to giory« As many ai -yirere ordained tp eternal life believed. Now all faith is a drop out of this foott* AflifM*- taifle> tbe weak faitb tr a froJt of tb«e great iOYe of God

eleSsM^

Ch« 15. ScStih (ffhrong and tpea\^ faith. - 119

^ieSimg m in ChrifiM'vftll at the ftrong, and iSj though not fo /cnfibly evident, yet is reaSf 4 trtfe tf^on) of wir tletlionx The reafon whereof is this^ not graoi reftrifttvcJy confiiJered, butgraceiatbe^hoieiiritudeof tt is the frnit of Godsrifffl#90; Dy meaniog is thti, not only Gracu as enment^ as raiicd and e-levated to focne more perfcd quisility and pitch,hut gracf in tb^ whoUc^mfaffg efit^ from the conception of it to the perfiediao of it»£rom the dawning to the fall day, from the nature ta ibead; frocn the ads to the degrees; ail of it in :Aature» in parts^ in tvtnm & fihdum^ all of it whctlicr more or le(&, ftrong <or «^eak, all is otic of the fitme grace of Eledi-00.

h wasaoc one lovewiiich cleAed him, who is therefore now ftrongin bdeeviog withtt^^tr^iluair/aod another lovewhkfa ekdcd hiflfi.wliois now weak inbeleeving with the father of the chtide; No /but it was one and the ietfUaoie love which piodiiotd clMa,and that faith ; yea ,that ttoding love.was in* ceniHekr ooem producing of both.it was as equally high to-arank tma'perTon as cowanscbat^aad was^ai ccjiniiy camfativr of illc fiiith ahatfs weak^aaoftbeMtb i^bishis .ftoing, being fcabitBaMycoii(idercd,atid«1fo in celatiot Mcha^cace t^Godis Jorrmcleftioii*

3. In ^e ^Mn/ttf animfuMl iH^rumenud tMuff s the^Came wromb of the word brought them both forth, being efficad* oofly ^ffiftfd by that Almightj Spirti. That word which dif-€OVMdfRHery,afidiinpoteney) a«4neeeffityt^tbe-onc^^lid fo to the other. That word which revealed c he Covenant of grace and mercy in ChuRtolheeme, did fo to the other be* kever alfo. That word which did affure the one, that if be #6iiid*conela ^lod accept #f£hrift^bt flioal4 hie fa^dgrfid alio tof l^«i«aiGire cheiorbcr. >That voird whkh did caclttie :t^ JiMrc of the one tto croft. uqi>on GWts tfrnoife • Aod foi co m-.cepc of Cht«ft,<lid like wife {itmgtfmikf^anitkikffmm Spirh) ^af!i, asd p^rfwadc dKoohcc .

4« In cbc-ittely oaowe*ofhcleetiag: look %% ahtftroog

^ iio4 weak tnan,chough tbcfr^lo ditfer m the ntuaiareolf ow-

.C9»;ycc tfarv do ame in tkcnMore of man; thoaigb they

4iffrr w fcqidA oT avorktt^g^ yet dicif agraeao tcipad of

.being* Afjil mdtbt tick nun, Md tbeimildiyflilD/Jiaogh

they

they vary in their tcraperi yet they PfVcc in their niture; though they differ in livelihood, yet not in life. So, though the ftrongand weak faith d^if r exceedingly in refp^d of particular abilities and esercifcs, yet ihereisatrae narureof faith in tbeweakeft as wciias in the flrongeft. There is as true a. knowledge of the finfui and miiernble condition la cur feives, and of the bleffed condicion in Chrift , in tbeone as wel! as in the other* There is as true an ^flTent to the r0i^d ofgrMe^the G9^flof fMipaiian^ revealed in the one as well as in the other, I fajr^as true, though , perhaps not eqw^l andfuUJXhttt is as true accenting and embracing oi Chrtft ,tobe Lord and Saviomi the will doth as truly receive Chrift otfered. though perhaps there beaot fuch a ftrengUiof adherence at tbefirft. There is fo much to.the weakeit faich as tfiakesop the match'twixt Cbrift and the foul^nay, there is not any thing in the ftrongeft faith, which isanefftdualingredientto efpottfe the foul with Cbrift, but the fame alfo is in the weakeft faith. Doth (froAg faith take Chrift? fo doth the weakeft; doth k acknowledge him xbc only Saviour^fo doth the weak* eft, doth it embrace bim as its Lord? fo 4loth the weakeft » <lotb it breed uaioQ? 16 doth the weakeft ^ doth it make a of aa a member of Cbrift, and beire of prumifes.^fo doth the weakeft. Thus you briefly perceive the habitual uniiy of all true fiitb.

SECT. II.

OEcondlv, now a word of the intinfiv^ diiftrftUs ^fskb. ^Howfaith di£fers from faith, I do not mean a ^rm fMA from a fdlft^ but a true f4itb from trme f^isb. As one mao croly living may differ from another truly Uving, oocwithftand*. ing they agree in the common natureofman, and life ^ Or Uk ufe the Apoftles Simile, as onefl^r may Mpr from Mdtber fts^^ inghrj^ though all be in tfie heavens. The roniTds in fsc^ks Uddir are not all at the top, yet are tbey every one of dbeitt fteps to heaven; fo of faith, tvev/fMb k not trimmfhing^ yet c^ very faith is mouBUng up to the I^ri rfU/itBd King ofgloi^.

1 **^»*^ I ■ ■ I y I M

The (cverftil aad parcicuUr babicf of faith, thoog|) cbey confent in one truth of' nature, yet they differ in many things,

Firft,in the iirtngth oftht parts dndaSsiM in the eyes of men» cbOQgb theyilive faculty beequal inall.yecvifion, or the afl of feeing, is diverfe, one fees the colours more clearly jchen aaoH

^bcr. . '

So is it ihfaich, (which is the eye oftbe roul,)Though tbie nanire be commoR} and cquail, yet the ad of beleeving is diffe- , rent. There are three dlls crffahh^tnd in ref^d of all of theoa, there Three tas. maybe a dtferHcy among believers.

r. Kmrpledie and 4pfrehen[twi^ this is as it were the ground work of faith; for b^titving is not rooted in ignorance^ bac in tight. Now every believer hath not fo full and diftind a know» ledgers another. T^ivim revelatiopif ( which are the generall objedsjof faith ) are nocclafped alike by all: No, nor yet the fr^mifitiy ( which are the fpecial objcds of faitbj they are hot fo c^ially apprehended. Thereare feveralf promifes, aad in them le^erail parts, and degrees of goodnefle and troth; now, it is poipbte for fome believers, not robe acquainted with all their crcafaries; they have not been To long acquainted with the word as 10 know ail the good which doth concerne them} Andvtbat fpecial good which they do apprehend, one believer reacheth the large cornpaffe of it more then another: All (e-ven tnChriftJis not equally known by all^whp believe in Chrift. I^eaee it is, that age, and time, aind communion, and, Oudy, and 'ofe'ofmeanes, and experience do raife the apprchenfion.ajjd knowledge to farre-more degrees and ftVerigth then at the firft-and the believing fou!, which at firft faw things (as the mah Mghrfe 9yei wire tifkeh^d Ij Chrifi ) dimly, at length rjfeth by degrees toa more perfed light of the fame truthes, artd to a more iull and enlarged a^prehenfion of other truths, which' be was ignorant of before. • ' >■ * • .

2.. u4ffen$^ even in this'alfo may one' beleevcr differ from another : I conidk , the ufaal and palpable diverfi-cics of faith be molt in things t%go9d^ rather then in things as

.NevfftbcldTtf, itftry bclieVerias fe, aflient* to all reVelitioas,

R as

i^HkMirit**w«

m 'the i^tmttm 4mi dijfoi^^

SMk.

a$ ttt pirckttUr to ibote of Chtifif a$ $rme, ycc che afltsfi in ke*

lif vers may very much» noc only in ibe cirotmAftncei of tbcMU fenCybucalfo in the imiBediaie workings of the afleor. Tbe Judgement is not eqaally captivated in 4ill, or eUe.wty do icme believers queftion and fcruple more tben otbert? yea^ aai whyetfe needs there a fartber evidence and deinonftratioii, co eft^blifli foroe indoArinHll truths, if all believers were e^aaUy grounded) tad footed in the word?

Yea>and why are fome good people more apt to errors tben others/ no plaufible error can be taught, or fpread with the fjpe« cioii^neffe of taking rcafon, bat preientlythe^ are qaeftiooiog tht\tpjdtr0thjjotmi}» ^/^^mm, wfaich Oews, that aU mfimj U Mvbie $r$abi m$ nor dUkf if* ^l UUtvtrs.

Nay^ and this appeares to be fo by tbtfeverall inflancaa irf M^lkall imfUfUns^ which in fome ace of that gieac forct» as 10 fnalie them not only ^wHJon their farticttlsr inatrifis m GU imd Ckrifis ( which may befall the bigbeft believer ; but die m qutdion tk0firfifr$MCifi$s §f iiligim, whether tisrei§ 4$ Gmi^ andwbccberilw^Hjpi^r// mt kisfy^rd^ and whether frm m

/s//ir. *

J, M.eciftim9 embracing or confent: though it be beamy andfincereinall^yetone believer cannot fo reft on Cbfift4a •nother, qcmt doth every one take Cbrift by the hand aMlM. Like a child wbo gives out a trembling hand wick tomt An^ gings.even to bis Fatberifo the believer may put forcb bis band of raitb^ even to Cbrift, with many fearcs and fliakio^; O ttwt I may have bim. that I might receive bimjtbat he would be nae, that I could lay hold on bim; O that God would pardosi siy finnes, faitb one; yet another raifetb up the foul, I will r^ oa his promift in Cbrift to pardon all.

In tbe m4fmi rf d^rHs : Hence you read of that by Cbrift, 1 k^f9€n9tf§»nif9gri4t faklnmemt in JfrMl^ and|0 W0wui9 pHU is tkf fsitb, AbfMimm firing in fsitb, FW prfv^mJkd\ tH. %nS JJf J fy§^ tks$ my, &c^ Jna comparative oi>pofitioo to which you read thofe pbrafes^ O y# ^ i$ttl0 fsitk Aa wbr J^ thm dmh , 0$lM$rf Utile fiUib^ and ef the wesl^ i

fiUtk

The degrees of faith are many ( vU. ) the hatitm^ inctmrnei of the heart towjtfd Cbrift the nSmU U^ ktld enhm^xi

fire

■MM*

tffiroHg ami vHJ^fM; 129

fir§0fmkrMU^ ofbim; nfi^SUm ff tie aS^ tbtc I ^now I Cake

bra^atZ^aod Aivi>i»r;rf^^ tbac he

is nijr Lord aad Saviottr; jiM^^fulmffi cftkunfiexivi Mffttranci^

i doubt ic HOC; cbea cbe rtafms eftlns full MJf$$r4$tee ( whicbjwbe*

tbtr ic flscane tbe great conunmuice, or tbc great abundance of

cbemcarnreof afCirance, is difpacable ) Againe tbe linger 3wrm

' ti99 of tbis full and great afliirance. Now in all cbefe refp^a

(except the firft ) faitb in one may diftr from faith in another:

Hamt many bearca arc fee only towards Cbrift; O that I could

apprehend him, but I cannot believe.* How many fouls do

appitbeod him?yet^ O chat we were apprehended by him) bbw

. ouny arc apprehended by bim^ (that is ) know hun to be tbetr$^

by iboe gracioiis and firrae evidence^yec by and by with Mary

WHfimgi thty ksvi iskg^ umaj my L^rd-

Ycc foflie others rne bijjh and daylong in reftings, in per«» Arafionsinaffinntngs.cbacic is heaven with them many diiyea ttycbcf. '>• I ^

Y#a may fee one Chriftian lookup to heaven with tearh af W» ( *§ ^s*» / k'^'^ ^^^ «7 red0imtr tipnt^) Another look- Job. ^^HP ^'i<h tearca of grief, ( Urd hi wure^mll um^ a finmr ) Pub^iciii* Y^mfi? fee one fitting down with i<M^f^< wbegavtUmfelfa ^^\^t

/irWP. > Auochec ftlliQg d^WAtn Praygr ( iMkvi£<^ra keh^.. mfmnk^Uef.) You may fee one inaM»;i^M>aboveail'feares: and icrmtea^ (lamfirfmrnUd /W ntM»gliMfe^aum$ from ^ke hv€pfGodm Cbrifi ^and yet another combating with many ftarcf^ ( ^ ^^ ih$JU^Hif4Kt^mirmtb mmt^wnf ) Oni*tie0ti GpdSQt #fiiKif|0i« aftocber m>/ aiara g^d agatoft dcdibtings f

one is like Mary rti^cimginGodmy Savi^ur^notbtrUktHefirr'^

iav«iiDriQg towaads the.Seeprer9.and,i//.prri/&/^>». One

laicb , ffM$ari myroel^. my fontrgfi^ mj.firei^iemr, my fortiin

f^wfTi 0»d^hirm pfmyfMlvMfkfft.MnotherR^tiind breakes OftfiO sbatfakhUtM mfii:fiimf n^Aa/T^'sa; 04bac frcoild befieve/ Ocbat Iwereboceperfwaded. Thus it is with feverall bfH8^ vera as with feverall children: one lies in the cradle, another is ^ led by the nurfe, another is going by chechaireii and another CiD fiin. Or as ic is with a flock of (heep, fome arc ftrong snd btaringt others are young, and mnft be gently led or carried* Or as with an Orchard, fome trees are able and well limbed', ochiers ait c^er planes, and arc weaUy rifing.

K % Reafona

••

■»••

i24

The 4ff(^tiua$ and difference Ch. 15 .Seft. ai

Inward afli, itances.

Services/,

Pride.

Fomcr fin aings.

Cau es of ic. -• Reafon^ qf which divcrfity may be cither the difirmt ^^s^f •^&«* faith. In fomc it hath had a longer time of ftrengtbemng, wo-

HcJpsexternal. ^^^^^ jj j^ ^^^ 1^^^ nt^Nly fowco, or clfc MifferemexterfhtUMft'!^

fame Selievcrs are brought up in a more fcrtili (oyle; onder powtrful'miniihiesjw/hich are experimentally acquainted with inward confl &s,and therefore are more fuitcd to weak conict-» cnces to underftand and remove their feares and doubtf, and to anfwerobicdions, cither arifing from natural unbehef, or from Satans IbbciitieF; others iive upon a more hard band,and want diQfc direvftions and counfelh. ; '

,,Qx ^IkA-ffertm /tjjiftdncej of Gods Spirit; for as that Spitk htMhi )^ioere\ii^ Ufh^iQ be Uovf^iwhert he I'tjis ; fome be ti pica-fed toaiiin more in a way ofcombate^othcrsmoreina way of conquefl; though he be the Spirit of life to ill that believe, yet bej>^ \\xt,Sfiri$.»f ^fyrjmce^. to feme of thofe mote then to o-

Or elfe the JUffifrem employments and fervicej ^ all believcfi meet not with equall conflida, either witbinor wichoor, tbey are noc-pac ap9n theiame trtails, the fame creflfes, the iuaci^ ficult dotie«;Now the Lord is'wife as well as food, and dicre-foreproportioQa different meafores of faith , according to tte divert degrees of ezigenicies ,* A man can do and fu^r oradi afcera day of gracious aflurance, whoft heart perhaps wou)^ have trembledyif hiadoubts and fears had been yet to he aitfwcr* ed.

Yea,.and fome hearts are more apt to Pride and forgetftdtMfi^ which arc^tbereforekept (horter,left cfaeyihouid fmll^j meelti^ tuie of Tiv^lstimts,

' To ail which if we adde, that fometiofes fomkr pmmngs may jttftiy< make the foai to cngge long for affurance, be*. cau(c the Lord will ^not give eafie and f^eec afifwer, before^ w<|'know ihtt* it ii die evil ^ndlHtterfhittf to Jnet^itinJ^

i :.

u

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i»J.

"y

. i

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> -■-II t ..^^^m^^^m^^^^^^—. ^ , I ■ — *. -____ _ - <■ I ■ >—.-^. II /

SECT. III.

N" Owl proceed to the fecond general, f^i«. the proofes of ^/Irong faith ^ wich the iniiancn of a^e^k. faith m truth. ^

Three queries,bow to know, i. Whether our faith be grear, 2. or little, 9. and yet true.

You fee there are two parts of this, I will begin wrrfa the fiift , which refpeAs the difcoveries of faith in (irength. Concerning which cake tbcfc things briefly. Signa ofagrfot ^'^V^ °^ ■

I. .Cottpdiftet 9f fdfi 4mfwers far gfMt waiters is an arga-tnenC of a ftrong and great faith. As in the Cencorion,wbo came to Cbrtft for the hio/ing of his ftrvant^ who was fick of ^ fslfey^XiA grievoofly tormented,jl^f4i^iib^ rpard only $indmj fcr^ tkutt JhaU he healid, (that is) Though be be very weak y yet, I am bonfidcnc thit thy power is very ftrong i thou needeft Boe to trooble tby perfon, one word from thy pieifure will heal him, Atsttki^^j^S* What faith Cbriftnow of this fiitb?

Scev« 10. Vtrilf.i have net found fo great faith ^ nenot $m Jf^ rmL The more difficult weefteem things to be in God or Chrift^ the weaker is eur faith : Ifweimpofe a different rea-dJncfledfhelp, or mercy, or pardon, on God , according to rbe different matter which we are putting up untol)im. this argues want of ftrengcb: For it is ail one with God r0 p^r^^ff 4-tmndantljy%% to pardon Hngly; and i&M /^^ly^r Js as able for the greatefi di^eulty, asfor theleaft trouble. But when the foul draws neer unto him^ and can beleeve great matters, as wetl as fmali things; that he will be merciftri to great' utamgriffiont^^i well as cempaffionate to erdinaryihfirmiiies;ih^t he will fabdue fireng temftations^ as well as weak^ g/ancingj; that he will in time conquer<he bufieft inclinationrto (in, &c, this ihews that faiih tf come CO fome ft ength. ^, \ .

2i Againe , zrepttitien^adherence znii tfieifaff foSomng of f^irJItyCiotwitblUnding tht difctoeragfWfMt, which the fouie jnay bo apt to take from CbrilU behaviour towards it, argues their fsAbtttbeftrong,and great, aftii*^.a3.L6. They were the

thrte

ihra migky men ths$ tr^Jkf tkr^ngh ikg H^fk , njiil ir^w w^ttr 0Ht •f th$ wtt if B^Hkiit0m^lA^^^^xS'2,2. Ai in that ^mm 9f CdHMon^ who came to Cbrift to heal her daoghter i Havt mercy 0n mi O L^rd.titM f^nm ^ ^MVid* how did Chrift enccrtairic.bcr? (zht teil faith, lieM^fweni turned a VNr^)yet in tb9 fime verfe it is ffiid.Jhe erjeih nftn thee-, ( Chriib fi** knee raifed her voice the higher; Agtinc^ fieeami aiutiSl^ar^ Jhiffedh$mJafiHg,L9rd^Mp me, how is (he now anftvercdf (It is net meet te $akgthecbiidnns he^ snd tecefii$ fedogti) fiicban tnfwertoibaieTpfrtts, had been far worfe then filence; Eat mark ft, her faith followed Cbrift ftilf, and tbatvety word which would dilcotirageaaocfaerveaconraged her; (O, that f&ich is ffroog which can arge Chrift trona fmall tintj Trmik LwWjfatd ftie, yt$ftbe d^fi est efite ermmh iMek fet frem their Msfhri TsUe. As tf (he might fay^ Beit fo Lord ^ lt{\x9^ lam no better then adogge.an unworthycreatote,y€r

let me have the compaflioos co a doggCtilmigb noc-ptenty^

yet the cnuabi. Now, what faith Oinft ofber? Them fefm

< mtfweredk erndfrnd mete her, O we man , greatk tbj fmth. Re*

r ;mcmbfr tc, that the faith which can bring up the (bul^wfaich

ctn load ic op to heaves againft difcouragtraentt. Tboogh G6d doth not anfwer, yet 1 will feck \ though he kitt me^ yet J wiM trttfi In him : I fay, fadi a faith is (farong | an txyefhe^ feh. Uting fm$h^ £iith whidiiiirill mike the Ami to pitife oo a^ denials, after fofpenfioos; it Js come to % great m^aioie «f faith^ whf^h will not beaafwered, orwtH not be gorie^ a £asth that will oot lee God go, or Chrift uptii it ijpedl. Jme^ vn$ as a wrdMer» he would not let Ged ge except lie Uefid . '. km. A faith diat can difffmte it much with Cod, which wiM in a holy reafoniogt take and urge God with God, and wilt fo enforce the^^promifetoo him (which he hath made)thiit God is even faineco yeild, 7#i> aMra thee m thett Wlt^ this is fitted rifemdm

i. The more entire^ the/W is cmrkd te ^xpeBM^frmm fbe fde firtwgth ef m Divine premife , the greater and the Wronger is that &ith. As in %/tirshmtts cafe; He wanted a ibnne^atid God promifed him an Ifiutc i tAkrnhem did aof: now fiauer threetgh etnheUef, he did not XMfolt the truth of it from btt own emttird ^iUiksi Hew auM^i^ he wia^ ebst

he

br.negteAcd» bar irnr Mit$ Gtd ^mio perfofm bis own wqrdi npoo this bis faitb did pitch. Aod Bar cbistbcccxciaitb^ihac A^ }^ds firpMi in faith ,Kom.^.zo. Remember cbis^ cbac cbe mintftnfibli ht/ps cbe foul needs co draw one tbe 4fi#/ ^/rt-f^ist^f cbe i^eaker is cbe fditb; as cbe man ii judged co be very weak, wbocannoc go wicboul many cracehes and bold* ings; But cbe more ftrengcb 4 ir^^fj fr^mi/t bacb wicb cbe fouic, wben ic alone pucs Ufe and quiecneflc into os, now failb ft grown; As "Dstfid itid, Th$ Lvrd uwmf fiJi$^ I will $ta fear wha^moffcan detrnt^ mi- So wben. we can quafliaU por croobleswich cbefigbc of a promife, I bavc Gods word for my pardon, bis word for my fielp, bis Word for my com-tbic, I dpfire «obeccerpay*mafter tbcn God« no beccer fecu-rity cben bis own promiie; (boogb all cbin^ ftand concrary in fenfeand feeling, yet all is fore in Qods promife^ and cbere I will fecde, chis argaes a gceac faicb.

4. Tbe more JfiUtj a man bacb co deny himftlf in mare amliridt eecurritfcii t cbe greacer is bis faitb; /ihraham in liM/in^ff bis cpwirej^ parcing wicb Ifaai: Tbe more eafiiy w< can beleevegreat cbtogs, and pact wicb great things, cbe ftronger is oor faicb. There is nothing mofc&rd then co ^is^r mf a manj felf ^.

There is a cbreefoU Mt

Firft, bm fiwftU felf in re(ped of old and dear fins^

Secondly» bis natitral felf^ in Mfped of cbe feparacioa of fool and body.

Thirdly, bis umferai ftifun refpcd of cbe comforcs of chit* life^ And it muft be a fireng fsith which aiuft enable co' firoogdiMiab p^^i^ >?/«#/, wben a cluing comes nearer.co che-qaick, eicher when God denies a man a fpepal comforc^or draws off from him a fpecial comforr; now co fabmic, now to be qoi*

^Ct|ir«if diall things tbro^gb Cbrifl that firtngthens me^ (aid * PmuI; Iknow b9t9 tewant^ sndho^ to aboftnd^, to be fjulttd and

$0 bi sbafidf I bavi legrmd i* wbdtfavir ftata J am thin-

witb t4 be ccntintgd^

To havechebe^rt pleafed with Chrift atone, and facisfied. witb bis prefence, mark ic.cbe more encirely that the foul mak^ up ics ftace in Chrift, and cbe UiTe power cbac cbe world im* pdncs upon tbe heart in ics chaoges^^cbis imporu cbe faich is

come

A

The agreement and difference Ch,f ^.Sedt.^

come to ftrength. Strong faith is like a ftrong tree, which holds, its body onmovable againft great tempefts, but vireak faith is like a'plant which every winde makes attnoft to touch the ground.

Fifthly', ihc^eakerthe ArgHme^ts of diflmfigrotto in the hearty th-sis a'figne that the faith U got to a flrergth. This I con-fedure, chat the ftrength or wcakntfle of faich is not Co be judged by the nrnltiflkitj of dtfttHflfHl arguments ^ but by the' force and efficacy ^f them* It i$ poffible that manifold arguments of feare,aod doubts may prefect ihemfelves to the minde of a ftrong bckever, as well as unto the judgement of a ^wcak belcevcr , but then,^ if faith be ftrong, it doth weigh them down, it doth prcvaile ever them, (that is) it brings the foul toChrift. it cleaves ftill unto him.. The foul maintatnes its title to Chrift^and owns God in bis pro* mifes, it wiU not call away its hope, nor its ftrength, where-* in the foul can habitually foyle the reafonings which crofie its way, and can cleare up and vindicate its ftate, what God is to it, andChrifiistott.itid what it hath received from tbem^chis is an argument , that it is hot weak but ftrong.

Sixthly, the m9r€ eafit comptiance with change of a mans condi* tUn is an evidence of a faith which is more ftrong, Therfc are feveral changes incident to osans temporal life, the Mo9n fometimes is ful,andanon it is in the Eeiipfeiomfea doth«^^ and fio^l {omti\m^Sfrofper%tj{\\)iieiht9andh af the Lord)- (hines upon US; by znd by adverjity (tike thett^f^^^) blows out the candle ; fometimes we ahnnd^nd our mounfainf feemes ftren^i .anon we are ftriptandour mountaine is ftiaked; one while health and prefenc^ of ffiends; another while ficknefTc and loffe of all. Now in thefc changes, not to be changed, like the ihipright upinacalme, but tofting and reeling in a ftotme, but to be as tbe rock fixed and fetled, holding upland* njojeiffgin the God of ear falvsticn, znd encouraging our (fives in the Lord o^r (70^, and willing to beany thing; in any condition, yea, tc hleffe (jod for alias Job did. If I die, I fliall go to God } If I live, I will fetvc my God; If I enjoy, I will be fruitful; If I waoti I will be thankful; The more Pajpve the heart is, the more ^iffw tfid ftrong ibt faith is. Parnl had been kerning thiat leilbn j In ewrj fiate^ tbetemth t^ h eentenr.

■^■Ma^^MiaM*^

I. ■■.11.-.' ' ,-■■..<■ ■ I I ^.

O wbra a Cluiftita cto comply with concrtry fiatcs ^ noc 'through an tnf^nfiktem^itf Spirif^ but £rom an apprebcnfion and apprsidiicn 0/ divin0 wifdame^ g0ojttejft « Inte and 4iuhmtj g hit faith is (ingniarljr cleared and well impro* vcd,

7. The more fmtiifiilHM and qmUfc^na thai tin ftml lnuk $9 Cbrifi 4ibif#,che greater is the faith; vihtnmuikfd Chrifi^ is the ttpixt and loadftone, and the AH im sB^ As the Sunne to-aiakc dayt I dtfcr^ r# kf^cm npthing Imt C^ifi crMcifieJ , faid F4$$l^ I Cop.zal Whom k4w I in b$4ivtn imtibtei 4mA there is neie pfen earth that 1 dffire hefidei thee ^ faid 4J^ph^ P.alme 7j. as* / cennt dS things hettleffe fertheexcetencjefthekjfow"

; /edge ofCkifi H^ ^ £«rv^(aithPM/again, PhiLs.S^ L$rd^ 'U$ tip fertfnmi fs§w depart in p$nee^ fwr 1sessi§ eyes hnvfs feen tkp fdvMSiom, faid Simewtt , Liike a. 29,30* As when we come to heaven , we (hall be fo heavenly, tfaatJv4vfiiji^^ will b« e* ooQgb to us, and thiafliewa perftAion; / fo whiles we live on cartb,tf Cl9rifi dam be heaven and earthly os; if he CMnfiBemr heartJ^ and fatssfie them. O L&rd fefmi thoo art fighteoofnefle ctnQogb, fati^iftiaft eooi^, wtfdome enough, peace, and comfort, and pkatiire enough comy foul .* O this comes from g^eat Orength. ^

8. The^nK>fe that the hedy efjtmsa decitfes in Strength^ the

lefler, prevaiency of it, this fhewes di$t faith is ftrong. Wben . finiie hecoi^es mote dead in its nQiens^ot more inefeQnsl in its temptdtiens^ When a man can walk and not ftomble, ind^ reele and fail} he is now out-grown his former weaknefle; It ihews weakneflfe, when every ftone makes thee apt ta fall ^ Ic is a figne the army is ftrong, wben the enemy many of cbentare flaine, and the reft are eafily difcomfited* Sinne is our enemy, and Chrift is our genersJ^and faith is our cbam* . pion, and the more that- finoes f all,it is sn argoment that faith is bfcome. ftronger. The f^.sriVii» faith is much more tbetf . tbt eemhdtimi hith I Sinoesgodown by believing") the more cfaac any gface is in viftory the more it iain ftrcngtb. In-deed it argues truth of faith to lelift, hut co conquer jiiuie&t-this fhewes ftreogth, to wreftle is fomethbg, but t0 ovefthYowif mores Caoppofefio^tsiiotfomnch as no van* quifh it.

S loThc

\

J o. Xbc moit fruitful a Chrijli^ u in^ kn grkM 4nid extrtifef ef thcm^ die. flrongcr is his faieh. You IctK^ that the citen-fion of the brincbcs arifcth from the intenl/on of t*bt fap j if liiebraxichcs grow b^, and yeiidmore ftuit, it f« bccfufc ihe roox is more luil and filled. Faith i^ (well Xtiled) the rddi* cA grace i though the-habic«x)f Other grtces griow not out of t£, y<:c the fncaiirTe& and exerciles cU) cxceedic^y depend up-oa it: And,according to the latitude of faith is the latitode of other graces^ as the dayes teccive fliortAedb or k^grt {torn tbeSuBnc^ A. we^lkfjitli is attended^ btfc with t weak kivc, aad a weaek patience, d&d a weak bof^e'^arKl a'vi^Uc }o^r But if the faith bccofncs ftrofig^ now ic is ijpdng with-our ^aces^chey revive and &^oct Ottttiieinirei«ts,il)ere«vm be mocfc lp«e>aQd mueh labooc4if love, an4 ftrong hope, and the better beait and iife«

- iij The tnore aUei perfonia toitvr ufonChpifi^ or (7^i/ prpmftj in tbe simes af defa^auj ^Mud. caHrArieties •, the fated

t€ cercflinly the girarer.i Tite more, uie «any can make of XSod or Ckrsft at all, bis idkh isf reater;tor the more that any foulebeiecvcs, the more isfais faicbenabled fihert-

But then this is yet more ftrength, even agMtifi hcf0, uMieve iuhfipe^ to look up for tbat God t^ac hidesfaimfe^fl to veo* tore on 2n angry God, one orfao feemtwo fhi^ ^ui omrfraf' wrs f one that fpaaks bitttt thingg umo m ^ iike JLft^.nottOtf^ iferve cur ^}^m ckiJdrgMjbutio \efp the ff^^rdMudCavmsut ^fGod^ Dear.33 p. '•

12. The mote able the/^ai/ar u wait cu GoJ* to firdyand waic^ the ftrmsger is the Faith. A ^Miug faith meets with mere ^'J^n/mj »Jind contrarieties, and is upheld by the (Irengihof a meer promiCe. That man 00c only bach faith, but ijvet kf f4#/l;,ifhecafl wait Gods time, &c.

^ l^. \Nh^nyonoMgi0rifie'muknj premftj Mt'once \yy Met' ting ; yea, when every pitnaiiecan be trunedonupon ilt'aci* . OQs termes , the more fully you can glorifie (hilnjyy'trdi^^ fog for pardon ot great Ikiies, fobduingof ftrongcorri^Mis, deliverance fonc^f great 4iiftfe£rcs,,the ftrorg'ft 'is.yottr "fa^! Tbe ld& diflteoity yoii aoncetve^n God to perf6rR>tHs;v^t^. when you can come for great matters, with great codgtf6iiiiel

Ch.i5.Seft.4. cffirMgaftd»eaI{faith. . '3*

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Jcfle doubts, exceptions, feare^ the Icflc power difcounge-meats have. If youcanbcleeve againft ftnfe,rtafon, Thongb he kill me ^ jet "^ill I trHftin htm, Thefc are difcovcfies of faith in ftrcngch.*

■Ma«w

SECT. IV.

THefecondparcpftha fccond general point at thcinftan-cei of^j^kf^th in trmh. Here arc two things iWhich I iivill touch,' ; . . '

Otiei% fome deffionftratfons thaff^fth u'^tak^. ' Another is, fome dtredtons o£ trmh With that rpeAl^

Concerning the firft, obferve thefe things; 5. .^f ^

i\ The more that doubtings ftaggarthc heart, its Is'Aiign weak faith-that the faith is weak. As the more fmoak goes op with the firci ir is an argamentf that the fire is Ittcle^or as the more' a pttf6n '

baits a»d reels in his motion ^ic difcovers che impotency of bfsftrength and joynts. Your read^in*tf>»4,20: That/?^^* gitihg nnhe prPmife hj nnielief^ is Oppofed tO*\'firing fmths ObftfYe chat word Cj?j^?^i»f) It is fucha temper of the foul, •^wherein it doth fuddenly and eafily change its thoughts^ txA aAs: As a mm who isftaggcring , his. foot checksC^isic were^ itfelf ^ and ulcers its paceaind place, fo when a mans . btartis'givingon,artd then'f^lling oif. mayltake?may 1 not? , I^wilHay hold,! will not; God will be pood rome , he wilf .fiot|I (hall have mepcy, yet I (hall n^t^'this is ftag^ec* ing.' . . . , : .:.

• The foul lets go. its hold, doubting^ prirvMileag^imlT actual beleeving; the beieeving fouikts ftrOng 9Tgiim?n?s to rfravvlc to fallen 00 Chrift, and on mevey^and then his puvih'^ forth the band; but tben^utibel^eftbrafl^fon'hcont'iWy ^I'guments* of fofpitfortjtnd feare*, f« thatthe foul isin doubts; may I iivdeied Uy bold, but wiU the L<:^ bt merciful to me? PFkj dktikfithifu49ubu O thtm ^f4i»h'fmh , faid €brift'to Peff^r'^ MiidhtbiS Xttfids: Wtdf nifdl>v>for tN aK^hgt¥ that qna^it^

S2 is »

is wbkb i» concrary ta ftich, the weaker is that /aixb whi^ is contrary to cbat quality, as tbe ftrofiger (icknetf ts, the wesit* «r beakb4s,&c«

2. Tbe more #4^/7 dWkntcmfMffeSGoJ$fav9ttt midCbrifis hvei cbisis aiigntbat faith is wesk. See /V^/m^ 77.7,8,9. and tbenv.ic. They iay,of/^#pcbac the more^itfrr/tfv# bath Aiiii fe^re. i John 4.18 and iDokitadc ^f jealoufies is an arga* inent of mtx-ure inche^ffedions. So it is offiiitb, tbe more (ledfafMf it can hold up the infiinutabiltty of Gods love and kiodnefie, and bis ancient grants of faVonr ^ tbt ftronger is the faith .* But the more apt it is^ to queftion the loving kfnS$igtkvfhicb batk betnrwr of Mi now k is tbe weaker, Lul^ft^. 21. IfV hiU irmflei$hnt it bad keen he which fieM have redeemed Jfraei , sf^ hifidee at thie te day it the Mrel day*

There be two things which a weak faith is very apt to challenge*

Ona inGodfof^^|i«ilwjf#«

Another to its own <ftate for fettmhtejfe. As (7iifMfaid in another t%(sJftheLm4he mthm.^^ hoMthisevUiefallem m f fowhere tbefaiiii is weak, the fool is often infiittwith God; yea, (NIC if G«d were ay God^ had I an tntereft ia Cfactft, weffe iny tR^tJC good.xould it be with me tfans^ could it be thus within ae, thos wltboiit me^thnsQponme^ &c.

3. Ibtmwt^l^aitdhaftemngihaiibeJeeJifaramfi^md ^cisfadions^ tbe more impatient ofGedt del^inge^ this is m ^ne that it irnow weak in fticfa For did ft thrMghly beleeve^ k wemUnet emke hn^e^ Were k perfwaded fully of Gbdsf^^^ 9eje, which makes the promife of tniWi/dem^ which will cake the ficteft time for the grants it would now quktiy nak amd e^ea r Bpt«an overrbaflening, when the foul will fcaice alioiw any time'twiu tl^e petition and thef^wding of it, but Itnuft piciebtly have it^or elfr Ged k notav; ged, or eUe my ftate i a bad« I lay; haOy eageroefle to be anfimered^ and quick com^ alliens from Godsfilence.do fliew much weaknefte offtiirb tn tbe foul^ Tber« kan JafwiMsr/which mny eea^ frmm fmth ,* and thk k u holy pcdBogof a promife, yet with fyh^ qiiffionaodpaitefi0eiAii4 dieirkaaJ^^

fcoosk

frofp ffmn : As if God woald not alursyes be in a gdod miod towards oi, as if tbc prcicntccRitDooiesmuft be the onlyair^ gamenti of bis love and tncentioos.

Tbe(e two things wiU iifoally meet in a Bian whofe faith is weak.

One is, be will be hsftj to be answered.

Another \%^ be will ht faint if delayed.

4. The moit inclining the hi art is to lbtUf§ iffcnfejOoit Wtak* er is the faith t like Than^aifnpltffeJte fteththi print eft he iMi/f^. {f^. hi wis n^ hhivi , John 20.2$. So nnlefle Cbriftiana^ have fremifisindiingt (bey will hardly beleeve that there is frn^ griwing en thim $ onleiTe I feele the fenfible fcvonr of God» I v^iil not beleeve that he loves me; imltfle I seade my pardon J will not beleeve;fflcrq^; onleffe Idifceme feofibk meanef^I wiU not beleeve helps; aoletfe I feele fin flaine 10 me, I wul not beleeve that Gojl wilhfubdue it; AH thefe in pro* mifes affeA nor» and ftipport not the heart* It i& a ligoe of a weak childe, that reoft ftill be* carried in tbe armesL When a mans perfwafions cannot be wrooght by the aakcd Wfffl a/ pemifi^Wixho^ fome lenfible pledges and pawne» he-is very^ weik. When be if pulling his htait injan endleffemsu of diforder, vi«»^he would have the tbii^s io( the pvomtfe, and ^ then beleeve the fid^ity of the promife, this argues weaknefs^ The abftnAionsof tbingf from fenfe^.when God.gathers up< all a mans eftate, or any particular gpod^ionly into, bis pro^i* mtfe r into his own- hand, and faicb, now can(| cboj^ beleevt ^ that I will be gospd unto thee^ I promife thee tobelhas and *difiS} wilt thou now truftfoe,-wile cboo-advetuofetby foult WQW upon my word of pardon and mercy^ upon - my* word of grace and help? To to do would evidence much ftceogtb.

Nov^you mayobfefve amanifeft difference'cwizt^ftrongt and weak faith; If ftrong faith feech its eftatc inihe pfomtfct kliathcnottgb,itgoes> awiyrejoyciog; if weatt faith hath not: lome of the eftateiaitsowahand«asweUaaia.9^4iibjimi^i£ia ttoobltd and afraid*

5« The more hmfJUj nhkiv^emn^uhpirfwndidMiaffn^ r«ii i/c;^iiii^i^riAiy«|ii»C#wMM| bis faith isweak. . When 00c word of God is not eiiQiigh»busGod mnfl fay it once aodi «paici^r«iMl3f^^<^fii^<>wreckaily«: As^fii#ii>wjBiiid.bave4Mui

- ' S3. figpe,,

^pi

«*«

- ' ' ■ ' ' ' "^

figne, I ibc jieece muft b^ wet, and the earth dry ; ind then tiW' thcvixgttt^thcfieecsmufih irj^^nd J^tP Ue upon aB th& tittth^ Judges 6. 37,39. Thisftiewcdwcakneffe in his faith* ^0 doth ift in A Chnftian, when not one or two promifes, artd fcirce all of them, wich all the arguments in God and in Qirift, can pcrfwadehirathatGodwiIlben:^erciialto him, or thai Chtift belongs to hira.

' J>. \\\^mdre tafie the (oule is to tet go that afffti^aH^e, tbc weaker is faith in fC;' when a foul is like a weak hand ctafp^ iftig aOaff,and the ftaffe is eufily wri(l<fd oik ; fo the fonltetf go-that pt^GMTitfe; which did revive ic,ind rharY'^^ij?, ribith feemed to embrace it, this trgBCs^weakneffe; as iit Peter^vfbtn

be heUtv4A tkdi tt'VPOi'C^ifi eft the fea, Hpan Chrlfls JP'ord ht -

venture^ out} but when the waves met hino^ he begins te jfnl( . bisfaifh was Wtlik, fThy dUfithmdenh.d than ef little faith^ faid Cbrifttobitn? Though ChhJtsWarddttve him oiit of the (hip, ^et it did not hold him up all (lone; AndtheDficipfesi 9re trtefled M had heen he tph& fhonld htive redeemed Ifrml. 80 when •ttiiiptatiof^ comes li^pori a foi^l, vrkl the fo\A is tn* dy CO be led by if, to credit it againd Gods promife, and Oods ceftimony ill the ifoDfcience, thtr apfneffe to let go our bold negnes much f^tre, and much feare argues weak ftiith. * '

' 7. Tke^DOre ^tpr tht fenlie t^'injijl on pergonal and inhertrn ej^atitittand^lnlk^i^ttmedia fidncia, meanes of perfwafioni rhi« (heWitftJtaethe faithfswe^k: whenfomethin^ inusmakcfi its the morecotifideW, as^wherf-it is unapt •cd beleeve, m* kffe it can difcerrfe fuch tin irihereht ftrenjjth of gwees, to inourne, andto pray, or t6keep down finnc, or keep''off temptation^ ■ ' •>-

^.OhjiSi. It is true^tbefe abilities arc rf/?iW«{^^, but yet they ate not MtH^:-'' *' " '

"^ Jei/.-Tbcy Bic^Mencei of z Mid Jaith, biitthey are no* meateeeoT caufei dfhteevlfg. The mean's or caufes are G9dJ^ pr^wi/<ri# which ought f alone) to he out feundatram and ^9e-^ C9iftagements, Now^whtn aperfon is ifnapt to bclecve that Goil will do-theft thirfgs^forhirt^nnlefrclhde things be doite . ehis is wcakncffe: • Go<id;fbiBg9,i^ehttiey'aWdoH^,thc^ate ftitctl^ra of cAfankfuUitffe,4nd When they- are ijf^tomifH ; the^^

t

Xr—~"*~~~~~^ 1 I T Tl- II IIITIMI * ''*' .. ...

arematcers of faith. They id.y'mhogK)ifi\i^tdemonftrmio apo^ fimori/i% rhe weaker dcn)on(Uatiorl^f' that a priori is much . ftronger; foi this depends on the caufe, and chat-on thecf-fed,. So is it in bejeevirg.. A bdeeving^ <i/>wri, from the pcf/wafion ofwhacGod faiih, ^fiomliis goodnelTe and truth) is more ftrong then a beleeving apofieriori (that

is ) /fom. A froittoa Pt ^apprehenfijOn ipf^ what Ood

doth.. ...... .». . ^

8. The Okor c^fiSaffd^nchetrfMltbt heMrtis^ this ihewsthe faith io be weak :' h fad Spirit and-a maii faith, ufual^.^fc cotupamons: for a ftroogfaiib breeds omcb p^eaceinchecoiH fci|Bnc«, Rom.^ ^^i^* mid rfj^jciftgi iJPeMA, ImifhamX Jboftgk no9»ftffehim nox ) jtt tthewing fe^f^jofCf ipPiA^ y>j mft^tgk^Ste

4niff$a^fgiBrf.i fucb a Airh as this bach goiito isucbaiTDiiaiTce?

bitt uqcbeerfulneife of heartargocs either, as yei the warn of

all affurancc, or aflUrance very weak. / .*^ :

>9»* The more avxi^m. and c^refulittff \ftmlf i^ fWi is m

figM of 9 weak faieh. fyhap fiaSm^ ^at^rymd whaPji^

M^r ii/rm^t. Mnd ^vph^t fiaff .709. p§tt,iout This'bOE SaTioBt

faith in Matthew 6. (hewes little faith. For the lefler the

ttniigs^aie fot wliich we are to tnift. the onooe wtoaknefie is<

^ there if we do diftruft, efpecially where the helper is (hB*

f SifDkfA and willing,: and .hath paft his pwnik^ .Ni^w,

Qod is wilting tjo do for Bele^iwra more xhea aU chc;caitti

is worth^ iand hath tione greaser.anatriefr for them?; J^

joherfore a fafpi£iion.ofbiiafx}ri^mall.matters|(i)eiv&but a rmall

|)erfvira(iQn.

' 10. The moise apt the . haarJ i$ tt h A^enJtdartkt ifiau of ^hri^fi% it is a figoe that faith is ^wcak^ ^ Thir b; evtdenr in the Difctpics who bcirg weak in £aith^ £|^rift«ra&<forced^.to Jtcep [Djfoy things in» becaufe tkty. vert nut. ahh t^^itai^ ^^^^ i and when he fpake of his* fufferings^ and departing fcopa. them, abcy;wete anch.amazed and troubted. :.-':*

'■••':''•' -^ '' i."3 ^ .i'.•♦ n 'tit • .•? / • />u It 'J

,1 •.

«. tiHMaii

i^*———»—»^i I I I tf ' ■ ■ T . -^

136 the/^riememdndd^erftue Ch,i^.SeSt.$

SECT. V.

THus for rh« difceveries of faith in W€akne(fe : Now fol-low tlie demonftracions of the tr^tk in fdkk tk$m£k

The troth of fill th hath t grett latirode, icfsaotcoofiacd to /uch an height, to fuch a point of einiiiency, as Tome coocei?e:

' ^ ' Look as beat hath fcvetall dcgreea, and as health hadi miny /jp«riai| and i^ life bath many ^eps witbia which the true flatore ^ of them may be feated» fo if u with faith, the true ciscare.of it ' m^ be in a great meafiire, aad yet in a leflcr meafurei aod thottgbweak ^itbbe mc ftroog, yet it is faich: weakaeflfeis BOtltke dettfa>wbich is oppofed to life,but like infirmity, which 16 oppofed to ftrengtb. Strong faith is weak faith more per-fefted, and weak faith is ftroog faich in difpofition, in teodancy; it is within the compalTe* Negation is one tfaiogf iroperfiedion is another thing; no fiidi is ^oite oppofite co faith, Imt weak firith if it be oppofed to flreogth, yet it is hoc oppofed co imth4

5.Dcmonftra. ^o^^. the tmth of weak faith may apptare in.thefe-

lions of tbe Mtn^ ^ ^^

u£ ^ ^^'^ P^' ^faMgb W^»k AMh be not/m th^ ftrijl is iis S^mtir "vet weak faith mil h§mmr Ckrifi 0$ iis L&ri : tbongb it caoooc lee Chrift, beflowing it feif on the fool, yet it will make tbe fool torefigneopitielfcoChrift: Thooghitcaanot finde comfort, yet it will oppofe fin: though it cannot comprehend Cbrifl, yet itwooMnoc willingly ofiend.Chrift. Faith mfrrengtkttn ppt <0&t it felfe s» pmrfwdfim^ I i^mm tluu mj rtdnmif Uv $tb^ Job 19. YtifmikimffiAffifh ( M was that of Th§mm ) iMmprnt finkU t€tfmfuhj4ai0iH^jl^d,4mdMjGi^i Iwillbaveao Lordbnc £britl,^tf.20. • '

• The viiaUdS fffsiib is not refleiive bat diieft. It is ooc (this Chriit is mine, bat this I receive, and embrace Cbrift, nowr ^beweak faith cannot fetle its title to Chrifi, fb as ffarong faith can do, yet it can vindicate tbe title that Chrift hath to the fool^ ehoQgh it cannot fee iu ownpropriety m Chrift, yet it can main* taine Chrifis propriety to it, it doth acknowledge, it doth yield nntofioLaw^t^rpower, or right, over tbeioal biitCbrifts;.ic

looks

«<

.^^

—"*"-^ —-^^ ——^——l-—-fc»^ ■ ■ 11 —— — w I* «

ial{faith. 137

i*"^"^- *■ ^ mi'm^m

looks on finne isaneneqiyy chough it caoooc ftc Cbrift as« friend.

3. What weik faith docb wane in the tnadth of firfmajlon , chat ic makes up hi cbe deftb of humility. A weak believer|though becar^nbc fee hrmfclf grt^t in Gsisfjes^ yec he doctf appeare hwinbis^i^nejrsi icwill not quarrdi wkh God, becaufeheo*^ pens htm/elf no more, buc abaicch rcrelf, becaufe ic is pioft un-vf$nhj cf the leaft of truth 0nd goo4»^ffe.

There |)C cwo cbings which all cme faicb wiU work.

■One is Co vdueChrifi.

y Another is co mtdar V4lm$ our fdvis*'It can pacglo-j-y 00 Chrift, and cake fiiame ro ic felfe; He is the fweeceft Saviour, and I am the greaceft finaer..

Faith ofualiy adbin one of cbefe^ekher in receiving or in aba^ iiflg; Fot eitberit makes cbe foul co fee its happinefle in Cbcaft, which breeds joyfuloefle, or co fee ics own anwoctby. vileoefle^ iMrciufe of fin,aod foiccaufechlowlteefie offpific^ Strong faith (like ^hn ) can be in Cbrifts bofome buc weak faich, (tike F/-/#r ) will fall down ac Cbrifts feec; ftrong faith maybe fcenby tbe eye, and weak faith by che knee»chacftandsup and blefled C]:ad for Chrift,cbis £slls down andbegsof God for Cbrifi* And ibis, nor/rr my fdkf O Lovifi f¥t unm Mongs nothing but Jismi uud confufion^ ) kut far tbf gooJbto^t fakf^ O Lard^ ( for to theo £#• long mercies andforgivontffes )

9 H^i^l^ faithJibough ic hacb but ttnder confid$nces of ithintortSl

iu Cbrifl* yec it bath flroog diflikes, and combates. with that on*^ belief which hindcfs hia perfwafion. Tbongb weak faith ean^ noc fee Chrift as tcs eafe>&€. yec ic cw feci unbelief as its harden andcrottble. ,

There are cwo cbings (if i miftake not) which accompaniealt true faitb^aitd the weaketl. «

/One is to m^gnijk tho Bate im Cbrifi^

Another is co dtflikf tho ftate out «/ Cbrift^i Q bappy isrthac mao^who can comprehend, as be is comprehended, l^itb weak faicb, and what (halt I do with chis unbelieving bearc^this doob*' tiop,fttfpefting, fearful heart? (halU alwatesqaeftiont (hall lal-waicf find cfaefe dilpocings^carnal reafoottfgs^ reelings, ftaggerr^ iafffLardhiJfiius uuhJkf^ Lord pcrfwade this bear( of mine«

T caufe

- - . ■ , .p., ■ ■ I ■ ■ ■ —" ^^ "■ »• ■' "^

1^8 Ihe agretment and diffennee CLi5.Scd.5

caiife it to cruft in thy falvacion in Cfarift./j/ nnf^mffomtj ths$ tbcu art my falvation. »

The ivM^ bfkever hath many prayers in his heart, many tears in his eyes, and many conflids in his minde* tie believes and doubts, fk prayes and doubteth, he mornes and doubteth, yet though he doubts he will believe, and though he doubts be will pray, and bccaufe he (lili doubts he will therefore fttll iDoriie, He looks often towards Cbrift, O chat I coold beheve, be lookt often on hisown heart,why wilttbou notyet bdieve^be lookt up to God; O make me co believe; fometimesbe fpends bis time inprayerformorefaith/omtimesin difputeivith bis weak huth, one maine di£l?rence 'cwiit bira and the ftroog believer iathiSi that the ftrong believer hatfa got into ChriOt tnott; and this weak beleever is fighting for the way unto bim* 4* fF04k^sub, U'ili not reft in weaknefle, if truth be in k. In s

4fveak cbtidi (vetl «nd living, there are two qualifications of iif^i Ofl€ is thist that ititutBivf; another is this, that it i^ Thr^ft^f^ yfvr, it w)ll be doing, and it will be encrealing. So itiswitb al troefaitfastbough weaksit is adrawing of the foulunto Chrift, yea itJa a drawing of fomething more from Cb aft unto tbefdiii; What binders it, that grieves ic, and what k wanu, after tbac it longs and craves. No grace fs right wivcb is idle, or labonratioc Luke 9* toexceed itfelf. LwiMf my$m^tUifiit\A thatwe&k believtr.0

L^rd encreafe omrfditb, faid they of little faith. The wnksrifh^ he would be lying m tin T>9$1, and fo will weak faith, it will be at the mi4n04 of firengtb : It loves to be doing abottt ebrift, and to be where ibe ftrengtb of Chrift is revealed.

It is ftfffet043ibrerve the grounds of its fears and doubtings, and careful I to remove them. Ohow earncftis the weakbe--liever to beare what God will fpeak unto bim, and if at any time the foul can get by the affiftance of the Word, to clofe» with mercy and Chrift,it is revived with joy of tears, and falls down

Nay,i(Fit oath apprehended, but a bint, but a crevife, if it h etiabkd but a little to ftepabove its datk doabtings, to appr bend but a dattiog bearae, any perfw^fion that all is well or wt be fo, it \% refrc<ked,and faith ibat g^A isp^JU obferve that tbt. weakcbildewiH be mucb afiei iliei»rcaft»».Md the weak mat

wf'

*rr^ -"»*

Chti^^Sed.^. cfftrongattdmeak^faHk i^p

will btndle hit ftaf& much ,• and the weak '{^clierer will be miich ac the placet and ordinaaces, and wayetof more ftrengcb.

Ic is with faith,as it is with a blade^corn, at the firft rhe eare ofgraineisquice skinned over, yet ic breaks'open afide and ae lengtfa if the very top of thrftalk. Se faich at firft is fwached over with doubdhgs f none biic a eeoder and mercifui God ean fetdiat little muftard-feed) botat length, ttopens to more ad« facrence on God and Chrift^and promifes^and in time it can trc* Q0pb againft its former feares and fufpitions* Or ic is like a irepk ni^n recoTcring: ifbecanbatilud,ics «veil, thenifbe can fee on in a hw paces with his ftaff^^en if his motion can he fiogie, then ff longer,''tbcA if ftronger; fo isicwiibfUtb, if it canaiakethe bnl to look upon Chnf^^thrn tl j>GO«id ho\M kirn 49 mim^ then if fo friihoM$ feat^ then if fo Whbj^j^ then itii§ wkfa firtngtbf and ftedfaftneflf.

It will not rtB in md^nift, ihoogh k irghi m t^ui^nefi^ htft like the weak Irie which it winding op the cree/o will'Aith b^ winding np the foni higher ^and higher into Chrift by ibe belpof hif SpiritjOf Ua Promtfirstof his Word, and of bi« Sacra^ floents.

^tH^04kfakh'm\l yttv4nmt$thf f49A$ip9nChpijtjfb6UghH cannot dt^0iist$tU;tio€4i^mr itiftarss nor (totr^own fenfe) refy ^ Ckrifi- yet if the (bnl be pnt and determined r6 one of tbe(fc, ^cither to rehoonce all bope in GhfUl, and fo to beloft, or eo jpni U felf oponChrift^boQgh it hath no inimrd encoaragtment from if felf s I fay at fucb atime, even Weak faith will difeover it fetf, ic will not renoonce ks hiMeo tmereft m Chrift^ but will rdule chcfonionbiroi Jff lpmj(»^7;tfH)/%, y<K Iwill cleave ro Chrtft, yecl wiltcaftmyfbolonhim and on his blood, and rrgbteour* a^flfe. • -^

» . ■ . . .'« '» * .i

\ - * . I • • ; . . . ' w .- • N ( : i . )

SECT. VI.

6.

concor-

rHe third genera) which We obfcrred to the former fcrupit The .^ Waa the V#iiwr*nirr ^MMtl^\m\x is crae(WhetWftrong dmcc of all

yink) ^fttwMmidM^mfi^^ % . ; . .i.^ V ? faith in fourc

■ T 3 ^ Firfti*^^'

■■«I^M>W •■! ■ ■

The agrefmotottd difftrencif Ch. 15. SeS.5

' Ffrft> every believer bath %. fnre imterifi iit Chnfti U is with the members of Cbrift, as with the meroberi of the bodf ,clrough they tt^ ROC all oietjUMlljlrength^ in a compari/bn one with the other,'yet they arc of equdit cpnjurfQiom in a relation cf^B of tkem4§ thi hend^

So one believer eiLceeds another in a fpecial meafure of faub^ yet every believer is a member firmly and furiy knicco Qirift, the bead of all believers, cbrift i$ not the SiHViourjkuA Lsri only of the ttrong,but alfo of the weak, not only the old roan, nor only cbe young man^ but alfo the cbildrc(i, iht little chit* tlreo, ( to wiiom Saint J^hn ^fit) they are ail ia Cbrrft:

^ Theie is a wide difference Ywixt nftexlvi t$rtdintj, and 'twist uai€erUiim$f.^tnt€rffifikrQttg faith hath the pre-eminence of . weak faith, in refjpcd of a rtfltxiveand fenfibk xettainty, bttt not inrefped of areall certaimy, this is univocal, tbe^ union 'twiitCbrifl andibe fool, 'doth not depend upon the ftcength, bncnpon tltetrnth of fai^;Jf my will confents unta Gbrift, if my heart accepts of bim apon Lis own tearme^, if I take bit whole perfoii^and "bis whole condition, the match is truly made 'fwiztCbrifl and me, be is forely mine, and I am furely fai^ /ikboughljmDotinan aflured condition, yet 1 am in a fare unjoii I Chrift dotbcercatnly owti that foul, which by faitb doth truly embrace bim .* s^^// mim ate th'mi^ and thine are^ine^ faith Cbrift, Jth, 17. io« He fpeaks of the Difdples, and of all the £led> who were the fathers in refpeA of a gracious eleftjoa^ tfid giftr^oit Cbrifls in i'erped of a teniir sfeBion anduniepL So cbac here is oneconcordance ofalifiicii in refpeft of fnndamMN tatlcomfprt>t^/«. that the ebjeSive mmtj is one and cotttBon, tbe weak and the flrong eye meet in the fame colours as the ofa^ jeft.and weak and flrong faith, are two different bands» yce both of them upon one and the fame Chrifl.

Secondly, evesy believer hath ^Umficiat interefiim CiMfi 2 (that i ) weak faith bath an intercfl in the benefits of Chhft, a» well as the ftrong faith.

I will inilance tn fome fpecial and choife bencp^ . iitt« •■..-.', 1 _ , •', I

Fir ft, IitJlefff)nti9thUqmi the MM^MBi^Mfih LaW^^. Gbiift took that off, £U wm madi 4 ciarfr fn^^t thai vMie^ 9nMm : He

did

Ch.i5.Se^5. ^ffirmgandtpeakfaitbi . 14:1

did BOtfland in the loomoDty of emioenc«bocofeveIybe-- iitvcr. and eoduredr the wrath to the utmoft for every one who dotli believe on him.

Thoa arc freed from a curfed eftate by ^ the leaft faith; every degree of true, faith makes the condition to be a ' ftate of life, and f^ffetb $$$ fr^m iiAtb Mid tondimnati^. Ibn^ un9 cwdimn^tiw t^them tbst are tM Cbrifi Jefm^Rom* 8. 1.

Secondly, Eimffiontf finnfs, what Chriftiaid to that im^ potent pcrfon ^ SMm h of go^i eht^r^ thy (innes tare for given tbie^ that is true of every beleever, Chrift bath pur(:hafed a pardon fo|* him, %0^3f 2i*^H>_Be it known unto jin^mtn and brethrtn^thai throngh thif man is freatbid mnio^yom the forgkpemffe effinnas, Vcr.jp. ^nd by bitB aS that believe arejttfiifUdj

. If any believer went without bis di&harge, then probable it is that the weakeft'(hould be be, hue the Scripture; (peak* ingof the Weakeft faith^Oktkcs itznhMihol^Hngapa'doninit. . X John z* 12. / tvrite unto jo» little ehUdten , becaufe jenr (!»$ aat^ fjorgiven you fer hie namet fakg ;. though children, though little children, yec pardoned children, and mark it, the caufe of that pardon was common to ibem with the (Wronger men (wt feff hie Names- fakf:) a man is^ no& pardoned for the fiiength of his faith, nor debarred of it for the weaknefTe of bis faith, but both tb'one and the other enjoys it for his Names fake (that is) For Cbrifis fak^.

Nay,obrerveit,thatthough weak and ftrong faith may vary much ii) the manner and degree of the apprebenfion, or per-fwaGon, or reading of the pardon, yet they both agree in the flrength,and in the latitude of pardon. The weak belie-^ vcr bath ar. an effcdual, and as ample, and full remiflfiot fs the flronge(li>eliever; for Chrift did not become anun-cqual foray, or an uneven Sacrifice for finne; my roeaniiig is this, that he did not only undertake the debts of fome believers, lut of every one; nor did he undertake foine debts on* ly of fome beUevers, but all the debts of all belcevers. Therefore it is .aid{£/4; ii.6.Tbe Lordh^hfaidon bimtheiniqnity^fwalli tnd jer. 3 a. 8. / reiU pardon ail their iniquities thereby they have finnedi which words extend toall beteevers, becaufd :to all th^t ne covenanted. ' J 3. Thirdly,

coromoa. equal imefeftin ibis by aU bdeevers : Ic i% but ont garmenc for every beleevcr, ic is an entire chitig. One believer baih not one rigbceoufnefle to jaftifie him. j^od aaother believer another, box all are juftiged^by the fame rigbceoufne(re of Cbrift ; neitbet i$ the impi^catioe of this righteoufncire partial,or unequal^t ahke to all that believe. Rom. ^.2 1. Thi rigbt0cu[nef[9 of 9#J >iPithoHt tbiL^W um§nif€fiiA,hi9g witifefed tyiht La^ ^ni ihei frt^jAits^ Ver. aJ. £vtn th righMufmffe of Qod^ Which uhj fMh ^ffsfm Chri/l 9int0 4/7, W t^p^n 0II tkim ibAt Mavi , f^r ikire is m$ diffinnpf. Tlicfefore God ifjatd imv.%6.) th$ fmftifUr of bim ibdi Muvnb in J$fm^ if any man docli cmdy belieyo in Chrift^God juftifies that man, and Cbrift ia Oladc righted oufncfte anco hioif (chat is) (he Lord will reckon unco biO'tbe .figfateournedb of Cbrift* be will in Cfarifl prosouoce Um /aft aid acquii him.

The mod $Uv4tid Mnvtr caooot ht prefentcd ir^ a jodicl* al way before Godr juftice fafely, in the firengtb of bk omm ^fr/e£Fifif/, and. therefore bath no fcafoA to glory oriioaft, and the uioft mJ^ hU^erk aot excluded* mc subrfud Wt^i

ihi roii of C^i^s Cow^leM rigbUoMfiiogo, AOCwichftaodl^ tog bis own msmfoU imMrfoSions^ and th<frefore hatb oo reafon to be difcoaraged or difraayed, for as much a« CArsyf is tbo end^ tbf Law for rigbiiomfnejfo to €9trj ono tb4H belkvHf Rom.io.4«

' Foortblyy rile inbiriionco of glorf , even tbofe weak Difci«

pies who were oft rebuild (ot their ftar^znidombtings^ were

commanded by Chrift to rejofcc; btcimfo tboir rnmos t»fro writ-'

tin in tbo bookjfUf^

If we be 'Boliiwrs;9tt are A>nnes,and if ibnnes, thea heira*

beires oflife^Uidco-biiroswiib Cbrifi mgloryU Rom.8.l5|l^ GaU^z6. ToMTO MibocbUdftn ofOodbffititbom Cbrifi fofsot. Verf. ^9# And if jo bi CbrifiSf tbtn nrefo ^brnbamifood^ mm biirsaceordimg ioAepromifi.^ John 3. 16. JTbofoov^r beHfVoiL pi Umlkallnoiporijb, tmbnve omrUjling lifo^ for eternal lifi is footdedin Cbrift,God haih pot ail life in hm ^ firc^ bim we draw QDC lifoifgrace^udhy him wc poflefleour^«f^^f7. I John 5. ii, Gid h0b ffvinimom MrihU l^i ^ and iUi lifi

Ch,i5>Sea.g. tffhoi^imdmakfiuth. ^

ar M hh S^nm. Yttk it. Hi ti^ kmh the Sinrn kutk tiff.

• 0*;. Y«, bat who are they who Wf the S§nf

SpL Stcvir, 13, Thf/i things / hdvi written tmtojm , tbathi'^ Heve wtkjtN^me ef tk Senne^CoJ^th4tt^ m4j kjfo"^ that ye hatHi ef^m4lHfe^t% if belhoold fay, every believer ii be who bach tbc Sonne, and by him that eternal life.

^. Erery beleever bath Tertdalintcrcft inCbrift (that is) he Ihall partake of the vertues, and graces, and ftrength of Cbrifti

The nr(ues ofChrift are many- I will toucb at fonw,

I. A crnetfjing verttte V9h\c\x fubdoes tbe love and domi* fiton of- rinne,now every beleever (hares in tbis^ thoagh one beleever be more troobled with tbe infolent motions of finne, rhen atioiher, yet ao believer (hall lie under tbe domint-oil of imiit^Rem.6A^. *Sinne fbsU net bMvei^mi^en^ever jen^ fer fern are net tmderthe La^^tnt unier grace. Gal, 5. 24. Awk they that are Chrifis leave erttcffied the fie/i with the af-feUient and tufts. Every beleever is gathered onder t|ie red and Seefter$f Chri^^ andt$ madle alive to Gbrift, and dead CO Gnne, y^a,aTid Chcift will more and more morttfie his cor-rofR beart; Ke will be made death to tbe ftrongeft luft in rfae ireakeft believer.

•• An affifiing vertne^whicb aides the foul in matter of duty and ftrvice; now Chriil will not only guide tbe ftrong, but alfo lead tbe weak believer: He will knd forth bis en^ling Brtngth'iiM all the fervices whicb he requires, 2 Cor. 11.9* He f4idnfft4> me^my grace is fuffiaent fer'thee/for mj flretigth ie' made per fed iJ» w^al^ef^ • mcft gUilj therefore' will I glory im mineUnfirmhies^ that the fewer ef Chrift tmay reft upon me. As if he (hould fay , there was weaknefle and infirmi-7 on Pauls part, but there was ftrength and power oxxCHrifts iTt^ and this ftrength would Chrift make to appeaHn Pasils eaknefle (that is) though "Paul faw and felt his own ftrength fufficicnt; yet he ftiould find Chrift fufficienr, fufficientfy ina-ing him in that particular. Rem, 8. i6. Llkemfe , $he Spirit ^ hel^tbwurinfirmitiips4ferwe kp^w net ^hat Xl^ fienldpraj 'M we eetght, Imt tbe Spirit it fetfe mak^h ' inteteeffiiin fer

Hi

■kwfc

.'^

144 7yagreememand(l^irence .Cb.f 5;«Sed.^

m wkh grMnings which cannot h nitctid. Mark cbac piate, though wc arc very infirtne, very weak to any h.>tyduty^<o prayer and the reft, yet Chrift will help^hc will coroe in with tris Spirit which (hall enable us with fuppltcacioos, fo that even very weak f>flievers tazy take comfort iotbis, cbat Chrift will ftrengthen aod aide theorby J)is Spirit in duties as well as the ftrongcft.

The greateft bcliei«r cannot performc fervicc by hk nm J?rr«grA, and the weahfi fliall h^inab^fd by Ckrifii. ' There be three things which Chrift will coiQmQiii-cate to every believer» even to the weakeft, about (ta« ty. ' . ^ .

'One \s^ an affifQian and heart.

Another hyfirengibafsdajpfiance.

The laft is, p^ird^M and acceptance i whit is amifle, and - wanting, fiiall be pardoned, and what is imperft^y, and weakly good, (hall yet through his* intcrceflion be aocepc* ed.

His Father (for his merits) will no^ de^ife the d^j of fwuJl things > ' ?• Pcrfeverhg vertne, by Which the foul comes at length to ^ ' ca(t Anchor and to befafeiy landed. Now the ftrong faith bath (in a fort) heaven already, yet weak faith (hall alfo make a faving voyage: as it was with them in Tennis fkip'^racl( , fome of them could fwim, and quickly, and better ge to (hore^ others were more unskilful, and therefore laid hold and made u(e of broken boards, yet the text faith, That thej ail came fdfe to land I That I fay of ftrong and weak faith , though the ftrong believer can Better cut through the manifold oppoHch cm of the world, though he can rife more eaflly above the nvayes of Satans temptations then the weak believer, yet both of them (hkllboid out to the end, and meet at heaven. Yod fee feveril bottoms at fea, one makes more fpeed then another^ and perhaps is better ordered; but thofe duller and flower b^ot-tomsfollowmfter, and at length they come to the (ame Haven, and fo caft Anchor together. So,&c»

That Chri/l, who Is the jlmtbor^ will alfo be the finijher of. all true ftitb.and though faith may b^ very weak, yet the weak« eft faith is iQVicicible: 7ke j^ate^ {no not) if bell ( and they

imporc

\

Cii.i5.Sc6b.6. ofliro»ga/idtpe^l{faith. 145

import the {b:ODgcft oppoHcion) JhaS not frevsik dgainft it. Ic is, confeflcd, cbacinfunmay. much aflauU and batter i and tbe world isay oppofe and toeter, and fi9m$ may weaken»in-cerrupc and ftagger even the foundations of the crueft faith $ but to be oppctfled is one thing, and co be fupprefled is another ihing Kco bt jifpunded'xs onecbingtio bei^Vi^ii/is another; For faith tp fall in ics ftrengch is one thing, for faith to faile tn tts l^ciog,is anochei; Simpn^Simon (faid Cbrift to Piter) S0td» hath iUfifid. t3 ^innop^ tha m ^ktai s blit / havi frapd fprtfyg that thj fiUth failt n9t: O milictOQs devil, who bath ftrong temptations to weaken faitl;^ I O' graciousj Savioui^ » who-bath ftr^ngec incerceifions to preferve faith I even the weakcft faith is wrought by a divine band, and is kept by an almighty guard; See i Ptt.i.s. fFho art kf}t ky thi fowtr cf God, throm^ faith ttnti falvathn • Anfwering the prayer of Chrift,7«l»»l7.^ic. Holy Father ktep th$m throngh thj ^W9$ Name^th^fe wham thfuhaftgivett me. Vtrk 20. Neither praf IJor thefe cnelj , km fet them alfovAich /ball hieeve en m^ tbAttgh their reeri. fyiefeeverhleevesetttmeJhaBnet^perijbJ^id Chiift.

Againe^ this is a fweet Comfort, that the weak believer (hall hojd out as well as the ftrongi and that Chrift is the Guardian of both; verily,that maft nc^ds be good which God gives, and that mnft 'needs be /ure which Chrift keeps; the weakeft be* leevec is held by a ftrong band,and is fecured by an infeparable •rnic.

4. St/ery Meever is in the hv^fttndametttetlUagtte vfith God^ ht is reconciled unto him, and hath a true (nay for ought I yet nnderftand) an equal intereft in his fpecial love and tender* ocfTe: It is freely confefTed, that the ftrong belicvec bath more Love. fenfiblc^dtfcpveries of the ftreames, yet the weak believer is as d^p in the jfountaine. They fay in Legick^ thtic ftttfiantial r#» Uiiens do not admit a/irj(r««i of more andLiefTe, as the Father is an equal Father co every child, his paternity, and their filiation are indivifible tbitigs; Soisitlamfore in tbisbttfinelTe, God ii avrand tbe fame father to all that belecve^ his radical i^r is altke^^his/M^^m««^tf/|i/ri (which teftifia that love) are . til al^ce one and the fame fPord^ one and the ftme^ Chrifi , one and the fame SacreumnUfiiA aod tbciiune J^ir. And for bis

V ien%

Tcndcrncfj, undtrmffft why i li any chiJde findcs the gentk;voice snd«a«i

(i« hand, ic is the weak ctiilde; If any believer j^rtfei fofi

and enc<l<iraging expreflions from God, it is the weak beleever.

God would have them comforted,) ea he hath prepared chci^r/f/

ira.^^.ii^ fff C0nfrIikihn (of fuch liicklings.; yea, and the knees Co dandt^

^^ ^*» I j • roem; yea, the hAnds to iead thtm', yea , the mmes 10 carry ebliiiif

IiMo.ii. ^nd thrift will not tjueneh the fwokf^l flax , nor brnift tbi

trek^n rewJ. How often doth God caliispon the weakonea, to leekj'P ^^^ behold their King^ and their falvation ^ and to trnfiuponhim^Mndnot tejtar^ nor to h difmajej; nay^ffir btt

iake doth he often double and treble the protnife ; yea he confirmes the promife, IwiU fnrely bMvtmircj$nhim\ yea, be C«kcs Vis^Ath^he f^eares ij himfeff^ chat he will not He itntp ibem, nor fidle tbein\ yea, he rufifies tnd festes bis word wkh blood and truth.

O bow doth God condefeeod in his nature, in his Woid ill his wayes, in his dealings j in his forbearances towards weak beleevers^ how hath he prevented and anfwered all objVdions 1 CO their hands? all which fliews bis iingalar love and leadec*

neife unto tbeiD.

It*——»*^i—^« ■■ III * *^m

SECT. vir.

NOw I proceed to the fourth and lad difcovery viz. ' *

The imftt4lity o(Brong and "^eak.fditb in, refped of circoin* ftantial comferts and (otne other confequences;. thus they difier e«eediogly, though both be in a fare and iaving condition. ^ I. The wenk^ beleever falli fliorc of thtX jpj vthicb tfcc

ft rang beieever potkScth. Joy three ways 9^ may be confidcred three way e«, either in its canfe, which confidcrcd. is the Uve ^efGod and the bl^d ofCbrifii or in its titUeLnA cUeim which belongs to faith receiving Chrift^or in its aSlu^l t * (eneett^ feelittg, v^ihich depends upon a beleeving appc^ fioa and pcr&mioii* Now, tboMb the weakeft beleever k

— r 11^

Ch.i^.Sc^./. (ffirMgoftdtfieak,faith. 147

diafe of great ioy,fof a» the ^n^elfptketo cfae flfepberds, ibttamy be faid to bicn, JFa[4r not^f^r hMd I bring jou good fyd^p ^ gresfj9fifffr mnto jo$$ U iomo this day ia the C^j of of'^^vid^d Saviofttytfhickif Chrifl tht Lord^ LulKpi: 9,10. .

And though he hath a true title to the fweete(\: }o^ ^ for faith doth oaitehim to Cbrift, and Chrifl:entitles him to foy, yet he hath not fuchan nff/i^/ fn^tnco of joy aa the ilrong beleever. Every faith is an hand»hoiding,buc the ttrong faich ^

4achemouth,tifting that fv^eetwine. He hath not fuch foil ap^prehenfions of hia own ftate, he doth not yet fo clearly conceive of that great love andgoodneflfe which God hatb put inCbrift for him; He hath not fach an evident view of isrrown particular interefh in GodotGhrifl^ but is infinitely toffed with doubtings and fufpitions ^ whether he may yet iako Chrifl as his, whether he may o^n the fromifos of mercy, ind 4pfrofriftti tho ^grodt loving kjnintjfo of a FAibeK^OW igno- -

rimce is apt to breed fufpftions.and doubts are apt to raife feafi ^ both of which keeps off or under, aAual joy t Nd. man can well jvj \n a sonasUd good^or joy much in a fue^ ftioked thiol AH the good which God hath firmly and largely * made over unto me in bis Sonne; it doth sot affeft my heart with gUdfieffe and rejoycing^ whiteslartt indiTpute with it, and am rather apt to conclude, it is not for me , then that it is my portion. The ftrong believer therefore bath this ad-Tvntagepf the weak, be is more acquainted in particular about bff good, and fo his heart r^j^jr^/iSp ^hh }oj tHn[peakdhlo and gUyiomy his fo^l dolh rejoyc^ to' Ood his Saviotsr^ but the wttk beKever cannot yet fee his pardon, yea often rufpeds vrbetberit fhaHbe-drawn or no: one ^s in afaire day, the Other in a #«t; It fs day to both.

The matter IS c'eareto the ftrong believer , and therefore his heart goes away vejoycing, the matter is doubtful to the weak beleever, and therefore his foule goes away weeping.^ Ooe of them hath a good Chrift, and a glad heart too, tJht other bath a good Chrift, but yet a very heavy heart: . Hit t)d(re<fion is doubtfiil) and therefere bis heart is forrow^

fill. , . • •

3. Ti^ wodk^ hko^r h«b not tbztfheetfeace that rhe firoffg

Miowthnhi where^aithisweik tbete the confcieoce is not Afooghly fetlcd, V a Pcaco

._ »

7he.agte€m€nt and difference Ch. i ^ .Scdt.f

peace, wliac« Peace in the coofcience ts,af it were, the hmrmomms twmg ^

! and focifjwg »fihi fffirit of man, jpringingfrcm m ftrfwrnfi^n^fCpiit '

l$vi in C^ifi : Now.che weak faich hacb ftroog fcniples, ithadi ^ many croubles, it is not fare chat all is rigbc,andalltscleare« ]t (nay be^ that Grod is my God, and ic may be be is not; ic may be Cbrift is mine, and perhaps not; it miy be my (ins are pardon* (d, and it may be they are not; it may be that God is my friend, and reconcikdi and it may be be is nor. You know tbactbc peaceofaCbriltianmuft be feen ratified in a double Coorti ocelfe the foul will not be quiet; One is in rbe Coort of beavtit, another is in the Court oF confcience ; Nay, and (he pf ace io this lower Court is not cleare (il it corned from the higher Courci confcience cannot be quiet till God be quiet, it cannot gife teffimony and difcbarg|?,untiU God hath begun r If God batb HOC yet difmifTed the lout, if *b^ holds up the cafe of a linfal foul without rekafe^ confcience cannot acquit and free tbac (bolt But weak faith fees its fuit and tryal yet depending in the high Court of heaven; a weak believer doth not yet feeortnow time God willafluredly pardon bim, that God is reconciled to him, that God will indeed do good onto him, berc are bis doubts and fears,aail rbcrefore here aceliis troubles and perplez« scies. "

Theftrongbeiieveriilike^MiWia.7yW;4. 8. J wUijJ^

The weak believer is like David io Tfd. 44. .1'$^ why 4^t Ibam CAfi d^mftf 0 mj f$ul^ and ^kj art th$u thm difj^ud within me.

The one is like the Mother which hath the cbild in heii armes^ or at her Breaftsi with many fmiling delights and fatiecies; the •tbc^ is like the mother now in labor^and travatle with the child which hath many-bitter cbrowes lind parges one fucceeding rhe other: The one is like a man flanding upon a rock^ where hit foot (lands unmoved and (leady; but the other h like a roan in & fafc (hip, upoh unquiet waters, to(ied up and down: Weak fticb is ifla fafe (hip, (^^bichis Cbrift) but coiled upon vast-ety of waves, (which are our doubting$;)romecimes faith and bope, anon faich and feare; fomccimcs I may have confideoc^, aAOoX am cb& out of his 6^ ; now L will look up to Go^ wm

' miiie

' mine in Cbrifti b^ mA \ff% fuvcly chis'ii pr^fumption, God wiu noctcceptofite.

Such t ftormc, and fucb a calme it tberc ia the weak belftver^ fiich aaiinfetled fetling .* The day of his,fmall comforu doth cafiiy (ic^andchenighcofmany eroubles abide long upon bini. Yoo (hall feldoroe lee a weak believer wicbout a ceire at bis > eycf a figb in bis bread, and a fear in bis bearc, yec I fear all is ^ notfiire^ OthatGodwoaidonceaffureme tbitbeismyGodl. I i^oow not whatto dO| or wbac co fay, or whac to tbtnk» I can^ 06c fee the b/mi writing jet hhttfi Mt^ nor the ktAVins opining; and do you think there is any hope for me i Thus the wesk,>&* ^ liever. Bncftrong faith can anfwer many arguments, and up« ^ hold itsevidence againft many terapracions: It can more ea-* fily placa and ftiy the foul upon itsreft^tthathfeenand tafted more then weak faith, it knows whom it bath trufiedi «fid that hewill be its God and guide forever; that he hath pardoned cranfgreflions, and will ren)ember iniqui{y no more; where faith b great, there the war is fttong with fin, and the love high co God, and the peace more large and fetled in checonfcience*

The weak believer bath not that fWatnefe in communipn with GodttthtftrcnghelieverbMtk Take him m the way of Ordinances, Of in the way of Duties; in botb» his cooverfings with Gody ace more brackifii and flat. When auy threatning tso« petiedandapplyed,his heart prefently mifgivea bim/may not thia concerne me? and,Iftarthis i$ my poriton«. When any precepts and graces are revealed and differenced, he is ufually 0pr.rO charge W4nt t^ then^ ot hjfacrifis mn^r tbem, upon ^ bim/eif, either I am not thus as God requires, or if fo^ yct.not in uuth.

When tbepoz of ointment ia4>penedi I mea^n tbc il^^d pf' ^*brifis and the tender of rich mercy, f nd fpacious promts ,

ics of God, y^ the favonr of them is mixt to bis f6ul,.he doth ||

more diipuce his right, then can dofe with t beirgoodncflet yea^ bnt bow know 1 that lam intendedt' and anfwers^ I am not ripe forfochconfoiations^my wounds have not bled fufEciemly»I am not fitted, 14oubt I Should pptfumc, if l.fiiould:a(^

niv. • ♦

Againc, in matar rfdutj^tit be batkoot a fwcct comofprnop ^o'dmscs*

wch^od neither* .Someiimes (o over^bornCf (bgt he (bink^

leo thettgrgetmM imdd^iNftce Cki^tScd.^

r ' i . . ^1.-.. ^

i€ limine forbintofffay or look Up, affd tberefofe ii ready (itt a Be of temptation ) co lay afideche virork, yet he canooc but prav,butthenihekneei^ bended withruchfufpicionsand con« clunons, perhaps this fhall be but to harden itie more, and Ood will not'beare me; or if the foul can gather afiy degrees of bettef confidence, thit it (h^!l finde fomegrace, and acceptance, then infttnily it qucftions &1II thi^ and '.ufpeSls even the 'Ofrf ^rmtt , ani^^i/vV^yijRsvvelUs Uiown ii*rfrrand pcfitions; eonjedtlrrng them ci>t>^ tkt\Kr,th^d^I/4M9flfHv<:iijdf4Jlfceitft4lhe/tr$^m(h\ti^

wdltoitftilf, then the yr^^^r* refdmiens tn^ fatisf4CHons of a

'g(hd:tffd£racieHsGoJi^n^kohe<trithpr0jrr, ^

• 'And thuj r^the weik bclKvcr(for a long time) kept in bitter^ nefle, hccanrot tdjfe the gtmine^e ffGcd, which he defircs to embratce^ nor rclilh thofe promifes which he defire^ ^^ppty* but in all comn^untons with God, eithtr dis- heartens his way be'->> fore, or difpiaceth bis cofeforts arterwards,either be i$ not fit t6 •pray orelft not fit to <njoy,eitberbc canftot difire ynhtti^ ge$d^ ottire ftill he is (^efitoning what is trae. So that ofc^timtfs,

, even the ^rayei of his own comfort, are uncomfortabt^ to hin)| and Ibe Vtry ftnthddfpeaa, 11 bis ufuai trembhmti vex^

' Tbercarortldf airwMcbfliaybe,

- Not oniy tbe ngtmn of nnbelitf, whJcb U an uncomforting in* gfedretrt^ 4ttd difquierir g iropediertt to the foul in all holy eoffli tCi\iTVton^''&^tMot\\tfropMUsofthis nnMief^andng the knA to look more on it felf then God, and raifing rnoitfearet f6t prefent Want, theft hopes for affured and promifed helpcs, ht^ fides ihtUmittingt efOcd to prefenc fatisfaftion, orelfe cOn*-eluding, no interefi in his favour and gracious intentions; bc-fides, forgetting nfualfy the fmdmtion and interctjjlon of Ctrijt^ in whom alone the foule and petitions arc worthy.

^.Ihew^akje/fever hath notihitfuccesfH/nefo hcommiiHhH mtb ^ffd9i$ th€ l!roiig believer batb.

• For a!ldoubtfngs do prejudice onrfutrs: There is not a more fure andtbrtipendious way conon.fuitoarfuits;thcn by delivering them oat oPan unbelieving heart: Nofaithmiybc fore

^ : ofdenial, and he who delivers up his requefts to God withara

tiand;'aiid an band>ithan hand of fiith.and a bind of doubting;

- tit*e* be batfr a fotjgef of elfe a fliorrerimfwer. AcctfrUng n ehy

MWMMKlMMaftMil

CLi^.Se^^. tfpmtgmidwtiiikfaith, 151

fsthb hit mi0thiffyid Ctiriftj ftrong ftith brings God macii

glory, afid doth fetch in mucb good co the foul, btu the ktkt

faich, the le(Ter good; as according to the largenelTe of tfae vef-

k\ or flrengch of the band, &c. The higher theSno is.tbe more

light is in Che Horizon, fo the greater the faith i$ in our requefts,

tbe fooner and the larger ihall be our promifed aofwcrs^ You

remember what Elt/b^i did onto foa/b Kifrg of If rati, takf thear*

r9T»€S and be tool^ thim^txsA he faid, [mite ufon the grtmndy and he

fmotetkrici^Md ^ajiJU And the msn of Qedwds wr/uh vritb ^Yi\^» iriS>

kim^ and faid,/^* flmldfl have fmUtenfive orfiM tim^s, then hddft i^. *

' theetfmitten Syria till thou haill cenfumed it^ where/u now them Ihalt (mite Sjrik but thrice, frajer \% iht arrore ef thefeui^ it is tiie* fwifx meflenger fenc up to heaven, Sitid faith is the hand which difpaacheth it, now according to tht firength ef faith is the greatneffe effr^trififncceffe^ Thoa didft pray (though ) with mocfa wcaknefle of faith, and baft got a little comfort, why didft tboo not fmite the ground fix times? why didft thou not double

. thy ftrengtb in believing thou ihouldft then have had comfort^ liXe a river^whereai now tboQ h^ft only the fma4ler drops. Thou haft prayed, (though ) with much weakntfle of faieb, and baft got a little power over thy finful and rebellious heart, why 4i4A hot thou fmite the ground (ix times ? why didft thou not abound in more believing? for then thou ihouldft have had a ^ter viAory over thy corrupt luftsandinelihattons^ • Herein

. l^fAifireng faith tbe preeminence of ncf ^1^ that the one hath not cbitt full (peed at heaven as the other; not that God will not an*-fwecthe faith that is weak, but that its anfwers are roc fo full, becaufeic is accompanied with doubcings, Thiswcfinde ex-\ pcrimentally, thac pur helpes ( much of them ) yet ftick behindc in teaven^and our corrupcions ( much of them ) yet infulc below . in oar hearts, not that vve do not hate them» not that we do not pray againft tbemj but becaiiie our faith is new or weak, we ra* ^

clier think that God will not help, then thatbewill indeed an-' Cwelr os^'do US good«. • ' '/ -^ -^ - .-'^ \

5. Tbe weak believer is more tinder the power of <he crea-curetben the ftrong. My meaning is tbis^that his h^rt is tt)ore •pcto fink, and faile, and perplex, and difquiet him in the cban-gjes of outward things; r cfof&r i:^iioot cooie htft be ftarttes,

aad if the afHidion be • dofoi iie no :. faafdiy .boldnp.; . if. be

hath.

.159 Theagrttmeiuaitdd^eme Ch,i^.ScSt.f

■ ■ ■ ■ I ■»■ I. ■ 11.1 ■ * ' " ,- , . . —^ '

harii not fonic frieadf co {mooch and cbcrifli hi8i»roiiieci]me tftace CO matouine and uphold birot If tbe cydc eposes notin^ ifcfae winde doch noc blow^tf che fig-tfeedQth nn kh^m^ a God pursbfoiDponanujiurual w;iV,if he couchcch him in bU Name^ cafe, advaQCage.anyneeroucwardfupporc>tf checrotTc . ibe long, now / am cujl cff^J /ImU fen/b, xplhttfi^Jl I rate^ wkdB fiall I dtifikt ^^<<^ •ji.r^J put en h wc and curs are uiidoiK, •thtf€*s Mfifii cAYttfor mj haij^ as D^vid fpakc f^r hit A«/f• The bearc gathers incu many agonies, pany prognofticacions, ma« . : ny challenges, of God , many impucienc vexations, perhaps :»riifm«rf;st^/,repinin^s,anddifconcen(5|'and diiiompers; yea, and hath fome(;imes.vilc and inglorious dunig'iK or ihtfruitr JfpKefs ofjervhi God^ &c. I think there is Icarce any one of thcfe, which che weak bdievct dpch.noc icniibly led in the times of hia (traits and e&igenccs, (wlucb may exceeding-iy hiiaibleandabafe his foul thert^forc;) Bo: ihcfirong teh^vtr is a better Sj?a-man, his foul is more quiet in the alfffncff.hC'-caofe more loofened by faith to tixt pnfenct, eftht crt^tun^ In n faire day God wm much ^^n^r^Chough others break with j^jjm tbefrnUioH of »i»e 4nd 4fjU ; yec Lfird^ faith /David^ lift ih^m up tbf l$gk^ rf ibj eounttname np9n fN«« As if be ihonld faf; I prize tiid jOy in cbac more than, in any tbing cKc. • . - ^ V

lf\tFdfid4jG9dii^nomgh^Vid\.zi.\. Tin Lgri it my Sbitp^ hird^ IJb^H ttof fPdfit. Verfe 4, Thangh I ^4ik^ throngb the v^t^ iij tf tbe fiaid§^ efdisib / mOfesre none tvil^ fer ib^m art with tmff tbf red md tbf fidff^ ^bej cemfert me. Verfe 6. Smre/f goeineje tmd tmercjJbMi feSem me 4B tbe ddyes. ef mj life. So Pfa!m« 93.3. The fteedsbdve liftedmpO Lari%i^befieeds bdVse dift^ ed up-tbetrveiee^tbefieedsliftup their ^aves. P/alm, p3< .4. The Lord en bigbJe mightier then tbe neifeefmMj ^nters^ fern then tbe mighty wsvee eftbe Sen. So Pfnlme 118. tf« Tbe LerJt AT enmjfide^ImilnetfemMebnt msm cnn de unto me. Ver. lou ji) Nariem em^nffedme nbout^ but in the Name of the Lord met J iefhroy them. Ver. 11 • They tempaffed me ahut^ yen tbey cmte^ fnffidmenbeuttbut^&c* Ver*12• Thn cowepn§ed meubeutMkf tees they me quenched ns the fire rftbornee^fer in tbe Nnmmmf ebe terdj&c^ So PfnL4Sa4^ TbieGedseoetrGodf^everumdu^ 0ver,be Mttiie eurguiekniumte Jeutbt

(Sio

(Sin is a greater trooble, and rht^m^rld ir a greater burden CO cbe weak, then to the ftrong believer.) A Tb<w^4ktrUevir cannot bring God f» mtich glarj gf the

God bath Glory from os many wayes Glory to God

By ac^tfinifigbu fiJcHtjf and ira/A,and power , and otber at- tl^ce wa)es. tributes, Rem.^.zo.

By a iearing^ tk^^Afrmtfrnl hiMrt /ini Ufe^ John 15.81 ^ hy $hatfkfMl prai/ei a»d Mcknewtei£ltmi9$ts^VM.so.2j.

Novr the w^d^^ believer be dotb not dc^mU God fo in bis Attti^ kmis\ll is often with bim, fViHthe Urdcafi off for ever} mB he ho fTdcioHii or jeii bo he favourahle no more for if $bo0 wh tboHcdnfi do this for me: It docb not fo clearly jaftifie God in the grcatneiTe.pf his power, in the^eadinefTeofhis mercy,in tber immutability of his truth.

He is not fo fruitfrnl: for wh^re the root is weak, there the branches are not fo ftroogf or.full ; the frHi^fultteffe of tho i#jrf cofififts 13 the rich increafe.of all graces, and in the enlarged beavenlinefTeof the affeftions, and the frniiful-neflepf the life depends upon the inward inriching of the heart, at tbeftreamesontbe Spring,or the beames. on the Sun,, aqd the fruitfulnefle of both depends upon the richnefle of f»iib..

"^ Tbof ^tbe hdbits of pace depends imroedrately on Gods Sfi^ fif^^ aina not on faith, yet the aip#4/br//4i/j;r4r« depend (inftru-mentally) very much en fsUh, it being the Conduit pipe, that which drawf^rurr for jr4c# from Chrift. A weak believer can* BOt have fucb a ftrengtb of affcftion, nor vigor of aAions as theflarong.

He 19 notfo thdnl^fnl; you (hall for ever finde tbi^ to be truCf that 'What is a weakening to faith, chat is a leflcning io thanks. No maiu tongue is more in praife then he whofe heart: is Blled with perfwadon: God bath bot <cold thinks from bim.wbo is yet difputing and qQeftioning his receipts; where the mercy is fully cleared, there the heart is exceeding*^ . ly enlarged.* Bat till theidolfees it felf indeed a deher^ it will prove but an ilUnd jl^iv foj-mdfier.^ How can I fully rfaank God, that be hath eiprefled that Mirsndnm of love, to

X give

give Cbrift tajpficiwiielaxyetliclo inm^ foul fuiptA ^nd quefibn whether this befo or ^©J;?; .' : : :. •

Um^ tk^ I )£uUyv^te/rt gnd praifeGodXor hrVftrh rntrcy in the pardon of my finncs, whiles my foul dothycr fol^ftthat the book isuncrofledjand'tbc controverficof guilt is notycc trften.iip'cbrtxt God;ajnd mc? But where faith is l>rong,tbere fraife^u ireat ; when the Moon is fulltft oflight^cben tbctyde« arc higher ill their: ft turtles; ia-iht more cfccir apfiebcnfi-ons of.Qods Jov^eio ut in Chcid cvcnraifeth aiff^.«iotis to a gfeatfer flowofibankfulrccribations. /y^/io^ t. 'Bte^e tht

X^rd O my fetil ^jtndaU fhat a within miblegt hi4 holy Niomc. Yen 2. *BUffiihe LardO mpfoMi^dndf^rgit not aH hkttneftg • SfQC bpvf/Uecbfifgetband ceohargethbfs foulto praic; but why? Kit.. }> Whifirpvetk sil'ihinr Ontfukits. Vtr. ^. fpi# crovntth t,hei mth loving l^ndnt^e And nmtctn, • -.

\ 7. Tbe *^4ii^^*/*«v^''will be more* ^j^i/^i{/r«J#> then rhc fiiODg believtc. It ii with the ftrong believer as with Sime&9^ who beiil Chfift h bk. ^rtms^ Nmv^ (faid he ) Utttfi tt$A thy f£rv4m'Jiifmri in fcfctt fi^Jmine ^yt havi fitn thy Mv^ehn.*

Ht miy efjiiiy dklire death to Jat him out pfa mi '^mAe world, who btth afTuredly got, an4faatb Cbrift^the^Amldur blibet^^ tcr Hfe, Or as with Fanl, haying a d^firt tojipsft m^d^to^ -g^th

Ctrifi^rvbich is far hetttry 2 Cor. 5.1. ITe k^ow if otfr §MrtUf b90fe^ (^c. ^0 h^cm Imilding ofGod.Vot the ff^lig bdic-ver knows, that Chrifi utp^ him im lift and denth athdntage; tBy hkn we (hali go to the God of all mercies, And to the Father ofsB fonfoUti^ns. Hefliall go to that nuoiion which htsSa« viour hacb provided, and there have a gUriom $inim wit4

God^ and focietj with SMntt for ever. But the weak^lekever

will perhaps dagger, and hia; bean wiii divide it felf'* I would ROC yetdie,ifltt)u(t, wbatihali Ido/Chtiftishe wb(}mlhave ioved and fetved, but I am not fore that he i^ miae ; Heavenly glory is the wages for our fervice,but I am not fnre that lihaU go into it; matters Sire yet doubtful, and my heai't isyet Fearful, I know AOiwhecfaer fnchfinneaai* yet taken offi and how will God look upon me if Ldie, of ivhof^ loving favour I have not been a^fliMred^whtles I have lived?! hope the biftjand yet I fee caofe CO fear $ death may d o me good, yec I bad rather live to clear accounts ^cwixt God and my foul^tbat fo then I might give »P,«cc. 8.Xhe

——*■

C&.t^.Se&^;^. (ifjhmgaftdiiaeiJ(faith. < i^e

■■-■'■ — ,

S. Tiit^eskJkfUiVfir bath no( foch elmrfd taefeSkitUins.not tpiUt fBhmifficni as the ftroi^ believer*.

The ftrong believer i^ttfC as therCborob invf^^tr^^/jrCcA^ mk l^anmr^nA if lie (denki a^ (mrtfcdar good; ^eif he can fit ^miir and iiag; wbta be. j$ going :io prayer be fcbeiri d> l^iabcirtwicb acmifideooe 4m God^and Whea beflarfesGod deteridining and revealing bis will, tbere kebleflecb Godi tod fbUom biacaiiiflg.r aBtit tbe.wisakbelieiwf isaDctofore-Aii * m nieity^lke cdaooi! 6h a pfaun way for bit fraiq: ^ nor A ea(ily:i)Dtitibearc^aAecbis>deniak'^ !' L H .^*\ ^ . ^^ ' p; -Tbe i!j0E^tiirf tfumfioMmiloi^i mote intungUthe i^^k ^ /^tn^ tben cbe ftrongiivise.tbe weaker veflel at iifo ainidftcbe gi«lc«rwa9es}Sataiidaobbcooi^ font «itb ettfaytxid e* wr tod anon dtfrpbe^yhim^kif hik tomforci^likerriMtfJbjyQ enem/ , he forcecb the woie befie^vayoftto %o^i:y Wijd 'ct^ bis tide, and increafeth miftakes to all paiTages'cwizt God and ebeibtrt. .,.,,..•. ..^ - —. -• —•

f. If be doth eaft himfelf on mercy , tben ic is prefampti-on; If be bolds off, .tiki itls .tnfi^dicy and rejeding of Cbrift,

2. If be ^#AAir^< tbeo^ ic it ^JU^Mti^ ^^ndrVa^^brfaking of God.

: 3. If be li$mi\ tbeo ie isonpardoMii<'» 4^aie ficidc ftiiow-Itdgtamiftierey*> '^ - ^yn\»r^,.j[ ^d..? 'yi: .i.

4. tfbe;fiodi|t}j|iifi;t^j#if/Vi^

only rbe Author) Otben, v^h^ c^uldht in [hrip 4iid iMve^foch

'' v^/ if«be ?eMf*fMk» itMMtf't)raiMily|^ O i^it ,ib€y ace feattd up^iMia>^baKf^'bWf)Miyidfe^itie^^W^

7. If every^ tfoiriiipcloatbt ^oCvAMiiad in^M#»7 ^^^^^ 4Efi3>

iaftfUMagbi^dttdicbrftifltii^^ ^ i -^

cbctt w«» ll^f6^My hm iif^ofOsd^mfte^Mxt lafhtmnow, ^or ftir, nor ^ttias. but tbe font Is d#4i, iftcefl|[ bar jeaed s and Ood batb no pieafnre ia it

X a 9.1f

•I

^>—"^

The dgreemnt'onddiffer^ct < Ch.i^.Se6):.8

9. If \7od' doth MfvQcr thifeul^ yea,'biic cbtt ii bat-an im«-gintdon. If he Aoth not anpffer^ why? then it is cleaie thic

ifl> eJ9rifi^md*kif.iip9d: J^tlffrwd cmii aw^y wth wan^ G thenthmi Vj^ m»Mifvi»^t ot cK&choa hadft been feoc ainy mtb joy andthcreafr. * , ^ r

ai. flHiawotptn amf^igraafitbcn.^t^ Mt wicked.- iBi Ifim ^vf^t iff-aci^^ ttientbDQttrt (m 'mckedtkttGfdmd^ mt ite^ fiow it en thei. Thus ddtH Sacdm iobolVe^Mid? diftrefle^iidt fee Ui^jbulo^areak Believer (iike«iRmntc cbcfle) forinrd.tQd backward;; ;3be niskcshim toffifpeA.CYerjrinefcy.^ woAtv^xy. g3a{:e«a^d )e!ia:ry afie<&ioii,aiid ejicKKdiityJiad ei^fy. piomife An^ ^itt^XXfdk[ViU\i^.nvUmdy^isAhh^^ htcanboi

h i iJjr.'J;-',:'?s^;ri:."iq !.; - •/?.'. ilif i.^: ' * :.

■»■<■■,■ ^»i».

:>'i -c '". ji ^*--i

l^riii,^rj^^iiifiitio^rMia§^t$mm thyfthb^

-m

I* c)rf^J^\ iM(/^i>/^MiK. Tqie graceli; tifing^^ dead things

X do cnouideri and aniiicial things regidfim tlHr Ifiae;

iMIrrliifllifi^ihecKldciilgfMiAg^^o a^fuJUattiVfbr f ii^i/, ^ JkT^

#tf though we ,had dlrfdJy mt^intd the gralue of wtu^mdr^fiod

|r^x»aod4bie^tiJM^'a|{t^|^^^ .Prc/oCDpcipQAath aU its

2. This is a rigbt M^fwor efgrodt moims. (Fjt^ffh0lk rnHdoMgi"

i^ihimtttMfMtriPii^t^gt^^ ^^4 tt^rgo^vpsi^Wf-.i Ail is HOC right when the breads are full, and the child isftillweak« The

G^tl (i^o^ihtfiViaUdfi^ faith if fmb^^om^u-

i* ^i^^ g^tMteff4tbis9<hcgtfm0r pfffoffioa: frefy. ^degree of farther grace is like aj?4/of.grea|rt!iD]^!ytude^iarhi€b» ^^jl^tr ^ gl^'f fram/moti^nw^ddiuoa off4iib t^./4/fibis>Qttddmg (0 the treafuryy aa endctiingof the foul, a farther cJaniyii^^f it. Thekfle of grace»tbe more of corrupt ioo«aad fb^ mattof cormpciontbe.iBoreofiiDperfedion. ;..

"^^■■^"•■B"** • I •WWI^b^p^aqw^^^aWI

Cb. 16. (fftnofgoftdnifeakjaith, 157

_^ .

4. Tho ^r/^/#r^i/A,, the £r#4//r fa*^/irf;tbc Mini§ will have f^wcr dpobc«^ ii»Vif jpatb fewer. £cars, C^nfciinee more ^uIc(toefs«(be rout mqre fig^uof God^^nd cafies of Cbrift* £x« {Kri^iKesrmlife^and cqoj^cficeiii deatliw

5. Iht greater fmtbmWh the greater hi l^ \Vk times ofde* fercion. incimesoftryal, in times of temputioa, in ^imes of aiffli^nj and greater help to all .aRive dmf, and p^ffiv^ chmiges. Thou knoweft not what may l^efall tbecTin evil timcf .ttito thou wouIde(U)e able to commits to fubmit, to con« jqucr, to Aiffcr, to4o much better, if tby fiirh were much greater.

CHAP. XVI.

: ExhoJ^taU^ns to labour for fa-

wng faith.

t to bel€4vt im the L$ri Jefw C^riB h tbt ^n W117 to h'J^tvtd ; Tbcn be exhortei to Ish ^* ^ ifoarfoTf snA to get thi f4taing faith. Let not the e^nf^lMi^m, ef Ooi (eeme fmai ttMta thoe^ faid be to Job^ fo fay I, let not the falvacion of thy foul {ecm a light thing umo thee. If „ , , a mui: wer^ wounded deeply,, and thcie were

^ut one pliiftcr .which cojpId cure^^nd ihi$ ywcre prcfcnted uxjto Jbim, would be ik)C put out bia hand to receive and apply it, the loveoiFjife would ejtfily incline him.

Wby.^brecfarco^notamanof us but hath zdeaJilj weunitbj fime^ and there 't% no remedy for the finful foul, but in the bhod 0fCbrifi : 0,if tbe love v life will cooftratne us much, let ibe love of eternal life.iht love of our fouls ^ of our (alvation perfwade us much more to gee fairb^ which ^ri/ Cbrifijnhpgits. f^vaeion for our fottb.

Tbeceiirediversthiog^.whicb I will touch upon iatfte finift- 4. Brtodtcfc lli|20fthiiUfc,rt* Xj iThft

«5»

Bidfoh^tfiMS to MdHt Ch. 16rSe<^.r

I. The A4&iivis JNr pcrfWaije and dtaur rbe heart to 'pix( Ont fqt tbis favhtg fakh m thtf thri Jefoi Chfift. • ^ ^. 'the fmpeMmehti tkfid brtid*afl€»i iV6?c!i ftoo fN ftnil froBi believing on the Lord J^fos Cbtift, wbitb ^^mait aSiry to tth fwtr atiartmovc; as he did the hdy 9f Afahtt which flayed the proplc Ih (heir pur fiik.

j» t^ Wfa;*/or |djament*, *ni fortherawes eo btted tbi's beHeVJfigquaJfcyintheftnjI. ' ' .' ^ • • *

4 The f^fotiitioyrs Ot .Aftp»trings, cf ftvtrdl i9t^tfmt ^r^nsk and ai^medts txrbfcb ititahgtethir heart of n (^nfible finoer, and which he holds oat as ftrong precencesi why be (hoirtd not by faith clofe with Jefas Chrift.

Now chat greactiBd holy God, who is the ^^a^fibfr- of fmh^ and fintflier tbereofi whofe word is the wprdoffajtb^.andby whofe Almighty working the hearts of men areperfwaded to believe Jet htm fo diM6k «e in fpeakingi and allofos in bearing, that after all bis gracioQi and' manifold revelations and offers of onr Lord Jeius Cbriijt, oar unbeleeving,hearts maybe fubdued.and trae Mth m^ybe wroogbe itoos »ttto uah^ ike Lord fifus Chrifi la aurr ntkndf4bl^n.

'mm

*mm

♦ • I

SECT. I.-

'7

i I-' •'

Irpeak this day to ah underftandift^ and fenfible pMpte, to whom the doArinii parts ef oar natural mifery, and of oar puFchafed felicity are not bidden ifiyfl^rf^, and ditrefore I troll that the facceeding argmaents and ^mocivea (bal^ findi little ftop in yoar underftaodin^, but (hall the more cafily and powerfully paflfe down into yonr hearts and affetftioi», to perfwade and excite you to lay out all your ftrengtb» attd tbac fpeedilyi to get this faith In the Lihrd Jefoa Chrift t Tbas then I twofold la- ^'^' ^^^'y *^' fertoofly confidtr the ftatc of ^i^^a h^d Iclit7« ^^9* Divines obferve a/ir^/^iV^i9;/!i^/i<7.

One ia Nigfitim , which is mm^ $k$ HiSimi to ipboni

Qteift

\ _:^ ^

Gh.i^.S«ft.i. for favmgfuth, / ,^g'

Cbrifiis not revealed,«ndthereforecbey do not believe; ie confifti both ifi ibe abfence pf the quality of ^icb, as alfo in che^ifr^and JpSirw of faith. This Sunncofthe G^'j^/ bath il9f ^^ui)(o tbem^and therefore they (it ftill in the regi-isMij ddrkf^fe^ and (for ooght we know) in tb§ valley of ie0h.

. AAoihtrisPffitivey which ii incident uncousChriftians, to whom the arm of the Lord is reveaIed;Chri(l is manifefted as the body of the Son by the beams of hghr.fo be by the brightne^e, and evideiiee of the Gofpel, and. yet c^he foule kdowa bim not, receives him not, doth not take him both as Zr^r^

4»i Sav'tntr.

* ■

Of th:^ there are feveral degrees^ %nd. all of them fearfolly dangeroua , to (peak the truth piiinly, dam^ nable«

1. A ^^eieffe ffegleflhig of tie t^oriof life^ a not, mitid-ing of that fingolar mercy and goodneffe which God (lath trcafured in Chrift, and feveaies and ^otfers to finful men*

2. A fiigktktg efM«oani hu tX^Benciesj which is a prefer-ring^af it vfttt^arratas before him'j a bellowing of onr faeartfi Mdfltudies, and labours, and delights, and fervi* ces, nof oivbim. but either onour finnes.qrupon the world, in the rivers of its pleafiires, and io ^be mpontaihes of its profits* { ^

- 3, A nfttfiag ef ku Articlefani Conenantt , -which is a break* -ing off, and vile difliking of thofe qearms upon which be offers himfelf to be ours : we would bring bim to t^rmes of competition with Gnne, or the creature; vat wojuld abridge his holy tnd Lorilj Sceften^ like what wt pttafe 1 do! what we lift, luirb6m to.be our Saviutr , and finfie to be our iSn/^r, we would beftow outfafeties onfiim^ttii our fervices upon the * Wfr/i) we will not freely and/Wiiy ^anj/Sriti toaiUhu he is, nor fmhmk tp aiihat he f^efofeth^ or may .befall us with him and for htm : And folike the vainc Merchant^wt miffe the fearUp , becaufe we will m^^^ to the price r We enjoy our feWesftid^ •ndourfinnes ^ aodoBf world too^bac wcforfsl^e ottr mercies far fyJftgV4nities;Xh^foftti% Clri|/?Ajff ftiU, becwf^thusfordtd-

• • 'm ■ ■ ' f ■ » ' ■ I ■ ' I ■ I . I I > -III ■ ^ — . . I

I. Cat then know.of alt eft aces in the world, none (o fearful, h damnabUyZs the Mnhleevhg tflate. A man may lofe everjr firthiog of his inheritance, and yet faith will bring bim to heaveo; he may (ofe every friend chat be hath, and yet faichmay bring him to heaven; He may lofe every fpiric hi his members, and every drop of blood in his body, and yet fakh may bring him to heaven , He may be as poor 4» Jdt^ «s difirejfci M^avid.ssfick^dS LdtarM^eisforfakon M PaMj^ as oU^ Tided 4i Chrift^ and yet faith may bring his foal to beaveiK fiat if M man bad as much mfdome ai SUomim^ great$»fje as N9* iMchadniXA^, ftrengtb as Samp/on, dajes as 'Mfihufidah ^ rUbes as Dives I were bis dwellings like the doors of the Sandaaryi and Shaped into the moft imaginable Paradife of all exqoifite and earthly dcligbcs.' If yet bis foul remained, and expired tm* believing, if he had notfaiib. Hie nnbilitviieg foml JbaH ke caft 0Ut into thi Ukf which hurnos with firo m^ irim/tono , Revel. 21. S.

a. Nay again> A man may ( perhaps) be gMiUf of woMrffint^ and cbofe very fowle, high, and crying, be hath perhaps been an lioUter ^ or elfe an Addttortt^ or elfe a Blaj^homor^ or clfe a PerfecHtor^ yea even ofChrift.yet upon bis ropomsttco- and faith in Chrift his foml fisihfavod in tho day^fth^ Lord. For no former finnes (barll prejudice the foul, which is now truly

^ turned from them, and bach bv faitb yeilded up it felf to Chrift: But the nnMiovmg perfon, batb ovorj finno and overf gni/t, upon a fevere and fure account; be rejeAs his own facisliaAi* ons by refuiing Chrift: The Law of God will fm him oeu for every rebellion^ and thtjufiico of God will bftak out upon bim for all bis ini^nitios tnd confcieneo^mW give op all bis guilts { and becaufe he is unbelievingyWfll^f4iftf^ to the mmofi fiat ceafm on him, and there is none to do/her him, nor be ever able to dels-* ver hitnfejf. VnbeUef it tindes aB the Jinnee upon the fotU » and condemnation faft unto the finnes: It leaves the finning fonl naked to the eye of divine Juftice, neither bath the fouU* ny fieiter which is ont of fbrifi. O thou who wilt not {if^ the Smtne noWs who wilt not have Chrift to rnto thee^ who ife-> Jfifefi the tender iove ofGod^ tbe prectom Hood of Chrift, who wilt receive bim for tfay Prirj?, for thy Prophet % for thy King-

In cbc laft day thoa ihalt curie tby bcarc, and tccurfe tby fins*

' and

«

»

and cry t^th^ m9UHidu€$^ boc they vfillnot €ov^r ilut^ (a fDtrcys^ bac chat will not pitcy tbee^to Chrift, but htwill not regard thee; CO Junice,buc it wiirooc hearc chee; chou ivooldft not be* lieye^cbou waiilvftnot rruivi Cbrifia^ Lorddftd S4^ioMr^ but thou would ft hdve (be love of (jn» aod (berefore chou (halt btve the portion of a iianer, ibou Jkdlt n^tfu tiffj but the rndth^fgoJ

Nay, if I he father hath given a^d offered unco chee his own Sonne, and chou harden cby heart by unbelief, chou wilt not laKe hixn upon cbofe cerm^s^ I cell chee m th^ name of the Lord fe^ fm^ chat if chott wile chns bid Chriilfarew^D^chou doft btd God farewell, all mercy farewell,all falvacion farewell, all hope of ic fare^vell •- and thou bindcft all cby iinnca upon chy foul, aud aii .cbecuifeofche Law upon cby foDJ; Woe unco chee-« us iester thotehddfi never keen^bofmi Ifcbou haft, any fenfe as an brdi- * n«ry creacurey any reafon as a man, any underftanding as a ChrU ftian,any {rue tUicbacion of an imfflorcatfoul. any conceptions of bcavfRvPr heli,'- if falvacion be any. comfortable ching^ if daomariofr bdany miferablc^cbiog; chen, Ibefeecbcheej I beieech chce,iaboQt^or<fa,ich.getoucofiin unbelieving condition ; chou pentbeft if chcHf/fay*ftchere,choa arc loft foe cver,fc# that Mieves 00$ jiaS be damned (aid che Prince effdvMton^ 0 refeni nnd htlievo^ "vbywiayoudie.OheMfeofrfraelf

Confider^ chroughly of che Jove of Gefd in giving Cbrifl^snd ff a. Motive • the love ofChrifi in giving bimfelf, and perhaps this may perfwadc

- tbee to labour for tattb. .

^The love of God in giving of Chrifi. See Joh. 3, i6* God fo i, loved the ^orl4^ that heg$ve hit mly be gotten Son^ that t»hofoever teUeveth inhim fboidd not ffirijb^ bm have everUtftinglife, 17. For God font not his S^nne into the vforld^ to eondemno

-the Worid^ httt that the world through him might he fa^ ' ^rd.

(y chis iove of God co (inners: To give hit Son^znd not a fer-vaac, tu own Son, and no) another,iftAf only San^^nd noc A fecondj hiionlf begotten Son^ and tiot an adopted chilJer and that noc for any ill, buc for good; he did not fend him 2% an enemy, but flj a friend, noc co deliver a poor add mean good, biic che beft and higheft good , tofave 110;noc to deliver u$ It ocn an ordinal ry daogejr. but from condemnation;. Yea, and he is &ac, and

X ^ given

M»w^—«»^"*"

2.

16a .ExhartationstoUhoH r C t wi 6,Sc£ l.^

' given, he was not loughc by Qs»buc given {lybiffi; Yesi and no way dcferved, bac trecly gpveo^ yea, and given to us, not fiiendt, burenfimirs. i ' > *

Thmh.i{i (hf'^eAthis ifjr ( faid .$4ii^co 7)4ifiVl i Sain*2418 )

Ho'^ thai tbcit kaft Ac^h ^elt vtith me;fdrafmm:h 4i when the L^ri. h^MUvtreJi me ixto tbifn hatrd^ tboU I^I4edfi m€ met. 19. F^r if Atnan ^ndehts cnemj^ will ke let him go wetlaW4j} Thw bcfC •twixc rnan and man, bwf faith ibe^peftlc } G^d cemmexd/eth Lis love towards ta in thM "Ophites wo tsero yet fittners Chrrfi djedfor m. Now,{hftllaU this k)ve be in vame? (hall God think oft Chrifi and we pa&by him^ Aall Re give a Saviour, and wc re-)c<ft bim I (hail b« bring falvacion to our doore^, and wc not accept oivr? Why? yoa ntedroy Son, and you arc damned, if you take hinvnot, audi freely Offer him udco you, that yon may be faved, and (halt not we ftrive for faith co receive

him?

JheloviofChrifti O^bow wonderfull was hf9 iove ton;/ it wasnot a love to lhc/4^^^ %^ngetf^ but lofMen mun^ and inch a love to fatten manaacbelikci>cannoc be founds fi/if Idids^ fidt hisgtorj to do us good> be htrnkUi himfelflo raife us,be kr^ c^ntoo^foor to enrich ds; hcfsfiodznifrMfed-^tid endftred the row** traM£iiot^of/htfers^Refroai^hesjCr$feijfjing}yH^rath, Bhodj a^He}^ • Co$$fisSis with Satdn^forrcws in ^ ftml.fiercin^s m his hodj^ZtA %

Utter doathte^hv%fi^(6i[ us, and to reconcile U9, and AaU we not accept 6( himf (hallaU tbisbcinvtinef Why/ dGre(^tlibQ not bearc Chrift calling and crying out awo tbee,iiwff i^ertgfij fowrowet likf tttj forrowti^ never waS d>fy hvo like to my tpve. O nnbetieving and finning foul 1 4ook upon me, why doeft- thon fttjfe ^/?wby doeft tbou hide ihim ejes from tati wby doe(f thou fiofthinoeMtesat «pr?I am the S^iour offinnorj, and fbere ts mttf eife hfJ^s tmei thy own miferies might caufe thee to look up and erobracetnc; And let my love unto thee a little draw diet, move thee, melc thee. Haft tbou not heard of the revilings and fcoffea which LfufteiAtd?itr lovo t6 thy foul made liie a willing patient; Haft thou not heaidof the agomej ofmy/cMi,which made Oie tofweat drop of (floods andmjfoHi wMt exceeding besvy w#it i# the demh'iyet wty lovo to thy foal made me willing to d>inl^ th^cttfi Haft tbou not heard, of that defcrcion, and of that wtatli wbicb made me to cry ottc^ttojGodjufj God^why hafi thorn for^

' r-.' ■ r- ; "^

fJ^m ivf ? And yec o^ love tsy (bjr iaol iQs4i; hk co piile chrough it: Haft thou cot heard of chat accurfed and defpitfuU isatb wbic4i I was put ce; frnmired mth trMfgriffan ^ call ouc of cbc City> nailfd CO the jcrofle« piecced cbrougb cbe beir(? and yec my love co thy foul, made me co p^^t miWfjfoMl m offitring far thy fins. Why 1 and Ciiall / veilt w^j giary under cbe €mMh^ •( k ftrvant in vaine f (hall I c^mbaif^ and c^n^r S4tan in vaine ? (hall I beafe the fcorne of men^the wracbof Godr the terrors of deatb, the curfe of the Law, mi vaine? was not all chisfor tbe^i ibouldft not tbott have fufteined all this, if I bad not? and muft ibounot, ifchoa refufeft him who hadh done ic?ar^ yet wilt ihptt prcfcfxtby /ins before roe? yet wile tbou. not accept of mel yet wilt choa not get faith to receive roe? have I foaght thee free^ ]y, bought thee b dearly,and tbou negled and refdc me fo eafi-

ly? » : . • , .

Thirdly, confider, tbm hajt exirfom med of d Lard hfns 3. Motives

ExcfSinty prevaifcs Aocb witb an ingeniouanacqre, and »#« ^j^/7 with the worft;' when the i>y#/j faw chat theymuftci-cher ventmre thtir Uvts dt ^fiVytbey would out *nfp the Cawf;jw hen the Tr^iiiM faw be muft fami(h nbroad, orrepaire home, he would then back^ U bis fMhtrs bcnft. Why Brethren 1 the G^wi doth not more need a Kfdfim^r^ and ihtfick^ doth not more need a TbjficinnjAitn the finmt dotb need« Chrifi andn

Were we in Ai^mi crUkteA inntcincj^ then we need not to look after a Saviour, but we are fallen>buc we are broken, but we are

faU mnitr fin^ bat we ire tranfgrfffmn from the womb , but we arc by natBn fbe Mdren of Mf^biMence ani

vptntb*

Had we any ftock left in oar haridis to fet np onr broken fouls mgaine^ bad we any ftrengtb- to repairs our lofle, to recoiper our good, to pattbaie onr own.peace and falvation, but we are dtndih treffajfes^ Eph. Z^ U^ vf dJLfdUfim-t of the gUrj ef God^ Rom*^ • 23 • we me all nAthem Strength^ Rom. 5.. 6.

Could any thing be a TUnl^ to the Shipwmcl^, but C^rift^ or ani^xf^tolay W4iaii tbereck^^ but/*4iiir then we needed not to ^ve fiic^ diligence foe faicb to bdieve; bac there is js# falvAtion

•«p

1

164 E:SortatiMS t(y lahmr •Ch.i6.Se^t

iBiUfy^thifrmm^.und there n no q^aaljcy but ftitb togetottnco Ctwrift.

k is not the c^nfUenct which thoa inaye(l|Hit upon the pith, #/'i»iy^i^i5irfaich will do itias every foans foul is for his owa body, fo evefy mans faith is for bis own foul; the wife virgins b«d no more oile Chen would ferve their own Lamps.; and no mans Aicbif more then ef)ough for himlelf: IbopghChrift can fave many, yet faith fa ves hire only who bach it. < It b not the confidence of a naked decree which will do It, if God hath decreed to fiive me^ I .(hall be faved; O no bis decrees ait bis own (ecret waye^, and the way which he htcb opened to ns, is to get f4$th 'And to htievf #» ^/

it is not an empty profeflion« nor the worthleffe acceffe of all the creatures that can enfure or fave tb^ foul. Only Cbrift, none but Cbrift, thou art wounded^ and Chriit is tby plaiAer; thou arc dead, and Chrift \% thy life; thou art fold, and Cbfift is ^chyranfome;^tboQartan<enemy,and Chrtft is tby peace* The debts are infinite, t^ curfe great, the juftice of God pure, thy ftrengtb nothing, and nothing fatisfiea and deli vers bat Chriu, and none hath Cbriftbuc cbe believer, wby then wilt tbou not labor, for faith? Jliotyu0* Fourthly, confidcri CMSi is every way fitted to thy neidi ' , Why / Brcthren^gold will ranfome a debtor to man, it will not-raofome a (inner from the Law, an offender ^againft God-Why I look upon your need aright, and then judgCi who but Chriftfota(inner.

There is guilt, much guilt lyin^ upon.thy foal, and who is ibe Prieft to luffer, to offer, to fatisle, to take away tranfgreifi-^ons but Cbrifl? None can blot out the guile of fin for us, but be wbo had noc a fpot offinin bimfelf.

There is filch, much filcb defihng our natures; poyfoning: ouc: aAions, and who is the Prophet to enlighten, ^o teach, to change, to cleanfe fi*om finfulnefle but Chrift? None can teach us bolinefle, and obedience, bur be who was Hoi/ $tndefiled fifdrated from (inntrs and was obcdunt to $ks doatbi

There is dominion, much dominion of fin, prelcribing:4t Lm^ /^^«nai^i»^<^/,fendingoutidllinfolencinclinations 1 holding us

'— ■ ' ■ ■ ■ -

Ch.i6.Seft.i. for faving faith. 165

tft a willing fabjedionco every ba/claft< and whoisthciTiirj' to cwquer cbc bearc, to fkhdm iniquities , fa lead captivity cof^ tiviy tolptfUfpfinclfAlities Mndfovrers^ tp tidthe cdftive g^fref^ to ^^ crcd a thornt pf righfepufnefe^nd fioet in the foili buc ckrifi;^ So that tbe wife love of God hath prepared and ficeed Cbjrift * in allrefpeAs fucabte ro tbe exigencies ^ and ftraits of a finful foul,axld bath appointed faith to be that which (hall pot on this thrift open the needy foul J why then will we not llbourfor

faicbr ,

Fifthly, God bath not only fitted a Savicnr'for thee 9 but bcinMa^ive*

cemes neer untP thei with W»,he deales mightily with thy foul to

teleeve on him, ^ . v . .

Thou haft the word pf revelation {to th]9 very day) whcrem

ibe mfft^j ^f thj falvation id made kffc^n and cleare unto tbee.

Thou nced^ft not to lay in thine heart, ^ho Jb^B offend imth^ .

heaven to tting Cbrifi dotrn from ahove^ or ^ho fbaUdefcend into

tbo deep to bring mfi Cbrifl^ a^ainefrpm tbe dead / But the wr J it

nifb thee even imthy month, and i« thj hearty that is the word of

faitii phich we preaeb. 7 hat if thou Jhalt confeffe ^hh thy motttb

tbelfird fefta.andfialt believe in thine heart that God hath

raifid bim him from the dead, tbonfbaltM faved, Rom. 6.

Thou haft the viotiefgracioHipropofition^ God bath oflUT% cdGbtiftwith ail-bi* plentifal redemption with hs ftrc)ng falvation unto thee : yea, he bath affurcdtbecby hn. mrdof^'^^^i^ /r#rA (which cannot lie nor deceive) that if tbotir hhevejt on Jnmjho$${halfhe.{4vedhjhim..J ^' ..•

Thoo baft the ^ordof injunBion which layes a bond of duty ^

upon tbee, Thi^iehU Commandmtni,that mheluveen the Name Jo»« l^W

Nav, thou baft the \vWi»/;rffi4/r7^and torreQ^on. God bath /akl that he wi 1 judge thee for not beficving, aYid that m the fiiarpcft^€tbodx)f expreifionj He that believa not JbaShe dam^

meet -

Nav tKoa htft the *w<i •f ,hftcrMl»n and gentlt- intr»»tf^

God ffooprinftoitely belo* Hi mfeJf lie doth ftreine cartefie wth

ihee,G>ddoch.*//"w* itubj tu, andm.fr*1 r»«» Chrifttflesd .

tp A^^retti^fil^d to God*

»«•

/'

N^yihooriiaftthe. vord »f tx}>M0tic»i why wtU. yoo ootc

Y. 3

t66 Exhormions ta Ubour Cfa.i)5.Se£);«i

ieUcve > why will yc ^ /« j^»r fins / why will ye iK>t come u me that J OH may he faved f Haw i^fum w^uld I havf ga-ihited tktt f v^& ihi daf Uffg^ bavf I (Irttchtd forth mj ItMxds. *

Niy, thy ftnhliif^ruvis the v§rj heartefChrifl,(higrbvei 4athfi¥! HJiMuf) he cooiplainesof thatflowneffcintftybcaft to belicve(C7 fi^i» of heart to ielieve^ ^•)nay.anil he (beds ttsM^ bccaa'c thoudoft not believe, and rcctivebira, ivhen beCMw§§ vearihecitjybetreftoveritj O HiernfaUm I thoH that ^ f^$. How ^ftiH w€u/i /, ^ct 6. Motive. . Sixcbly, coofider how tinreafonakle , and rnnetfUal^ md faiftfk

a thing it ts not tereciive Chrifl, being thus revealed and of« fer^jd,

f. Therein none who have rigbc co thy foul btic Ood and Ghrif(;Otir fouls are G^ds fi^arl^manfhif y and Chrifis pmeh^tx Why tben fliould we not give to God that whif h beloDgf to God, and to drift that w^icb is his owa ; Te are netyeter mm/ faich the Apoftle, i C«r.6.19.20. for je mre bought with d-price, God put forth bis own power to make 'thy foul, md ^ - Chrift (bed his heart blood to redeem thy fool-, and yet wile thou through infidelity with-bold it from him > aad ~ pafTe it over into tbe .pofleflion of a flranger, an ecie^ my? .

2« ChrifiouubUs all Merchams for thy fottl^he Out^bids ftn^ and beout-bids alltbe world, and he outbids S^aam, C^m the Sonneoffiffe ghveyottvinoyardsifsLid Saulf cnt^ (itme {[ive thee tbatwhichCbriftcan? can the world? I^tthem iiowiip^ pear and declare their ftrengthandtreafury ; fs there any ooe of tbeoft that prefeots redemption onto thee? Is there «. ny one of them that can procure reroiffion and pardoning mercy for thee t Is there any one of them which can facisfie the wrath of God forthee? which can make thy peace,

can prefenttheerigfateoQs before the judgement ieat?

can fettteeternai life nponchee / All this can Chri«^, do, none of this.can they do» •

3. Thoucanftnot^j^^/;^# 4lof& hjreceiving 9r behe\fimw . ett the L^ijeftu Chrifi. . *

Suppofe it coft thee many /furj, and many prayers^ and many fearchit/gtf add many remtings , yet Cbrifi Will recomfinc^ ^a

fbe/^

H»4n

Ch. 16;Seift.i. for failing faith. y^y

" I '■ ■' ■ _ - •

tbtf^ in a momtntiOne word, I^^m thj falvadoft • It u IJbt not gffM^ I am tbine,ts thou art miocr chy fins are forgiven thee, will be a day for all former nights.

Snppofe that the world doth caftchee off, as they cafi him etft iff the Synagogue v^ho beUivedand frofeffed C^rifl , yet Chrijl will cocnc onto cbee as onto bim« And as Elk^nah (aid to Hanna, lSaiD.l.8. jIm not I better then tenfonslotzs the Prophet anfwer* edthe^Tiv^ forthei^iifii^^^ taUnti^god^^iUbe better unto thee ^ 2 Sam. 20.9. So will Cbrift, be will Aipply allthy/0/Jri, hewill be better onto thee then yHJfes and lands ^ihcn fat her ^r.i mother^ , 4m hundred fold better in this tife^mnd at houfand fold better in the life to com*.

4 What ])x^ extremity of fhjtme and blackncfTc of confufion vnW befal thee ^ if thou be fo wickedly Qnreafonable to keep off ihyfotti from Cbrift. When thou art cited before God and Chrifti and the holy Angels and /aft men, And God Aiall demand of thee, why ? whom bait thou fcrved? upon whom baft thou beftowed thy foul } who was it that made thy fcwl? Thou Lord, who was it that purcbafed and redeemed thy foul? Tbou Chrifti and who befeeched thee to bring back thy foul; Thou by thy fervancs in thy Word? And what did they fay 4mo thee, which fhould hare prctailed upon thee f Tbcy did affurc me in thy Name, that if I would conve in,and accept of Cbrift, J (hould have favour, and pardon^and eternal fife; and what did keep back thy (oul from accepting of this?

0 ft was ftich a luft that I loved, and it was the world wliich

1 preftrr'd. And wouldefl thou prefer earth before heaven >. thy profit before thy foul? nay wouldeft ff^ou prefer a bafc finncbcforc a merciful God, >nda bleffed Redeemer? Thy owo month doth teftific againftthee; was not my mercy heeler then a finne P was not my Sonne better- thena finne ? take : him all ye children of d»rkneffe,fcafe on him my wrath to the

Tmofl:, clofc him up in the lowcft pit of hell, confcience law on him, and fling him for c^ er , fire an<t brimftone con-me and torment him eternally, he (hall never have part in y. mercy; be fhall never have portion ifi my Sonne; Hc. iH never fee my face norheavtn, who preferred bis ftnn^;

.•J delights,- his profits, before my love, my nKrcy,my Cbrift,

ndh'tsownfouL

- Uftly^

■-i I 1 - I HI—It ■.! w iri'«• II ■" '« TiMiw ■wmiBi—■ ■ Ml I ■

1^8 ,ExhortathKS to lahnr Ch.i 6.StSt,'i

Ltftly, /4ir6 tv0«/^ d^griMt things far fW#, aod 09rifi would do vpondirs for thy fcml^ if once thy hean could 4^e fcr(^4dtd\to eofifent unto hin^ , and Co ace0^t of him at" Lard d»d Smd*

I

OHr^

^ I ■■ I • a*MMMHi rwmmmmm mammmi^m l ■ i I ■ ■ »m ■ ■ ■■ -^^"^

SECT. IF.

Secondly , lA# impedimtentf jind hhdrn/tcej. ^

qbj. C Ut'now, 4$ the £«ifiiicA faid, rii^# liw^/^r, x»hathin» Sliders mi thai 1 may not be ijifiizcd .-'. (o you may fay, wby f her is fhriftki out to the life, here are arguments farre enough to draw on my foul, what hinders chac we doinoc believe an! receive iS^;^ ?

Sol. After all theleaifcoveries, yet the heart ftands off, aod uhy? becaufc there arc yet manycoids with which the fool is held» there are yet feveralioipediments which do intangle ani feduce the heart, which keeps it down from njountiog and ri^ fing up to the Lord of life, ^gainft wtiich wc moft earncft-ly labour if ever we would beleevt in the Lord Te/us Chrift. , V

I will touch fome of the choifeft of them.. I . One impediment to faith is that »4[^i»r4/ $yfihoi/m in the fons of men. You know that as in the concodl^ion or digeffi-On of meats, that which is a prejudice to the firft cottcoftion ot digeftion of meats, is a hindrance to the two other, and as in points of demonftration, that fcruple which \ycakens the appre* hcnfionofthe troth ofthcpriaciple,it ever difable the ftrcngth

. of affent to thededoced conclofion.. So is it in divinity^ what-foevcr vile quality in the foul prejodicetli the reverent refpcas of the moft common and firfi truths , it doth liinder ic much in tic embracing of the Ji-z^eiiJij?^ rri^/fo, which receive

much authority and ftrcngth from the grants of the for-

rnjer. ^

Now Athtifme^ it i§ a (lighdng efuarrel ^ith the firfi trmtbs :

An Athciftical fpirit, it bath moft fordid and loofe conceptions

enrof God vcA of bis Wordstt doth not fee op G6d in the greac-. ocffi^. of bit nature, tod Majefty of his Aecribuces, and Ancbo* * iriiyofhts Word; God iookl iioeKke tGodnrico himi nor docb the Word of God work npon him Hke the Word of GodL god is not in all his thoughts , be doth QOt really conceive of him, as one who indeed is omnipotent, and (o holy, and fo joft, andfo merciful as hereveaks bimfelf: Tbofe fweec trotbs of favour^and fcindm{ft,an4 mercy 5 and the blood of Cbrift, they are either nothing ro htcn, or as empty notions. Tbofe fliarp threacnings againftannnbelferngperfon^withcondesK. nation,aod wratb^and bell, they are as urrible fabbm and fear* crovres to him-. He doth not belteveanyfiicbdifpleararef^ nor torments, that thus it fliall be indeed., ^ovr how ctn the foAl be mclified to believe in Chrtft, to part with its deare lofts, wkb its worldly advantages and pletfures, and to fnb* aitt tt felfe to the Lawet and Scepcer of Cbnft, when at it' doth eiprcilely or vertnally deny the uw^ureof God ^ and the power of his troths^

Didft tboli indeed beleevethac /biv im# 4 GoJ^ didft thou indeed believt' that bii revdatioBs of mans Gnfa I mifery, aad of his fincolar mercy in Chrill were ttne and teal ? Didft thou be^. lieve tott God barti wratb, and Uacknetfe of darkceis, and vi« Ml% of vctageance for ever to be poizred on the onbeltever, and that the lake which bnmes with fire and brimfione nfiuft bo thy afliiied portion, (as God bath fpoiyrn?) how conidft thou Ht ftill, content thy heart, tiegleft thy (alvation by Cbrift^ ftind off frotti the wayte j and endeavoors for faith?

Theitfore to remove this impediment, beg of Gsdta (•rglve^ and €mr$ the %/4th^fmi of thy Spirit. Strive^to fet up the jm^ Cad in thy mderftanding,andto believe that he m rl^ Lord H^bo witt mt Ifo. Whattoever he bath revealed himfelf to be sod to do* Why,thathe.iS|and that he wtH performc; that it is thy doty to reinco from finne to himinChrrft, and if thou ileft retarne, be vriII in mercy fpare and delk^ ibffoml from tho ptt, tecditfo h9 haikfomtdd rMfom^i but if tbon wilt not return^ hff wil bathe the fword of bis Baming jjuilice for ever in the blood of thy roal«

%. Afecond impediment to thegettmgoffeithis^i;f# ig^

Z n9r4mc9i

i^o JimpediiMnfs $fi hehewng. Cb.x6.Sed«a

mra»cf^ Whar(otver is v»mT$ry f6 knoWie^, tbkc ftine m CMcriry to iiicb; for though foitb fctt not in grotnid in nB* toral rcafon/yct ic muft have divine evidence co Ihew tr iit objcd; tnd way, and caofes.or eiie it cannot be wfougbc iniheloaU

Tbr Cooi .muft have //jir for all ir$ 0iffribinfiv4 ^rsti^ €m I for the f7# to fee, and tbe nnitrft($nS»g to perceive,and for the Ararr to eiBbmce.

Now tlifsistcwbich:kecps men off from beleeving, they are

I Firft,ottbeirown/!ji/Wr»a^ifrtf0, they do not kr>oiv their

nativity and con0ep€H>n;«^bat fin is^ aor what beiongi to fin-nertvbow abocDf'oable atid vAe'tMir nictfret are, Without all go#d, and like afoontaineftili ofaltwitkvdneiTe; bow de^ktim ttff^aflis mtdfins ; boor totaliy defiifd , frooi th^ etti^it pf tim heaita the f(ili'9ftbif^$r^ How perpecnally rebelUous againft ^ every preempt of he»ven,aod kovr fi gbting<of rbe tetadcraolfaK vation and mercy^ : • < -

fre him not atmcd. and letting cut againft tbein in ail rbe fhr€mmigi and cmjis 9fhu £4^; at fta/Aiaa in MapafGige ^ lie adventured oki^for fo /^irai ii# %^gft^th$ Lari^rnhh ^fw^d m$ hu Und readf x^ deave bim afaoder.' So men itft fecnreff in their namralftate; talk what yen wiH of Chriil, and ^ God, and of(iflne, and of faith, tbey are not moved»thejr know not tbefearfbl iflnes of a natural and unbeleeviog condition, tbey know not tlUc God vtiUjudgeotbem and condemn them for ever.

Thirdly, of tbe fxteJUmits &f Cbr'^ what be ii / wbitfter Goj.or nian,or bocb, even ac it pleafetb bim, b&t Atvourty what be lain refptft of bit Natarct, in refpeA ef bii Officet, in refped of bii Anions in cefpeft of hia Paflioo, in wfpeft of bts Benefita, inrefpeft of his Venues, they underftand nor tfaefe tbings« How God biih manifefted love inCbrift ibovr Chrift maoifefied love to them, to what end be was made man, wbyJMinifters preacb bimfo mucb^wbit is more in bina^ then in any other; Alas tbey tb ink notof ebefe tbinga, tbey know them not« Now brethren, bow is it pofliUe foe the foul to believe, or to be pcsfwaded to belieyeio Chrift 1 o# to

labour

3¥

— •' ' •• 'l I ' -■ -'l - - I I I ■ . IL I • ' •-

Ch.4^.Sed.d. bi^Kdimivut9htkpvhi§. iyt

ri>^1

JaliOBff for cbff ;9v<^i#iiK /4<iifcwlqcbi$'a firaoger ta it felf, cd God.toCfcrift?

Ditfft thofl indeed knov thy condttioa to be the c$ftdkim pf death ^ viOvAdta tbou ootiDike oat for the L§rd §f Ufr} did(t chou indeed know thy conditionicobe ^t€$niUhtt^f4n^ «iii;,\v6ulden: tboii ooc ftrive to get mico the Ihtitw •fpnut ?

So againe, as Chrilt ^ikexo fbe wonmii, JfiicM kwmfl tkt gift rfG0d, and tfbc it is tbai/akib mma ibfg, gitfg m $0 drittl(, $bsm Xl^oM/d^flhaut asksd^f h:m ^ andhi ys$^mU6avigkv4H thfi living rfMT\ John 4* lo. O if mto did know wDac a giftphrift wts; If heaven and earcb/men and Angels bad fiudyed the hel{ti of a ppofe (inne^^ tbiey. coiikl acverbaye imagined fueb • remedy a« God found in giving bit o«nr Sontie; NoW|tf inen did know bim arigbCi wbac a Re^eemer^ wbac a Lord be i%i V9\m, living wattrii in bim. Tbac to faim only cbere is iififoTXh9diad,mnwj^fwfi\€finnir^ fatisfaSimt (ot gniU^ faMpSMion Uh the fpnl^ aiPmmnu for tnffaffts , cQi^^n for Mftnffi/Jfalme fot W0$fnds^fulviiion for cbeir pcrlons: Why ? how conld ic bebot cbar they Choutd askor bim for a dr»p (at leift) cf ^anr, for fome faiih to receive bim who is

tbc fnMaim 0fgraei md tiftf

3. A ct^d nopedimeAC to tbe endeavours for faieb.b a e^irii €§9^m0 i^noitiral rightM^mffe:. This was it whicb kept off many of the ^lufrif^Uf tbe Text (aith, That th$j $rmfied u their 0mMrigkieufrefe^[t^fthhh^McdthtftnmttiM pfthe Jtwei^ it caiftbioi flat, that tbey doted fo on legal abiiiues. When A butt heait bath prond-- inaagiaacfoas of CbnA, and peace, nnd fiifetyfromfomething within 11 fetf, why? Ic wilt never look ator Chriftr A pro^ perfon who hach moiiy m bis boafe, lie feoraf^ to bo beholding rohis nerghbour; the proad fin* 8«, who coflceivts that all is well 'cwixt bim and God , ai^ ikaelie batb done no man wrong, and none can fay iiaA aabiseyo^ befsnieitb^r wbora nor cbiefi and bis heirt ii aa 0Md aa rbebeft^andhis awaniogsare alwayes bone((> and aioMcan tax bm for inffi(lte«) and he bath kepf afl-God) Cofflmanteenrsaa wett as-ever becodld, and ho barb had a good belkl^ (be thanks God ) ever fince he wat borne« 1 ceil yoo focb tf perfen wttl nor be bebofdiag to God fct Oirifti lir%eXi«hit*^<VM>iob)>at^ C& j^hhy^fttds nit the

Z a . Fhjffieian

Pbjfieiim nekbef flitll yoo pcrf«a4e hm.to mntm far Im fiiincs,orCO nfHn^wad lo fsn i»iib 4if$r Cbrifit i$ dmf Um^ /r^tnd til his owo vaiae coofidMEcei, and tapttc tuibiclf only opon }efos Chrift i he crafts loiie ktftd by bis good deeds ^ Md by bis good mKHnmm.

Ah foolilh tad icdttccd ibri f Who hatb hwkeked tim r# f^rfal^e ildn0 0VPn mitws f Tbiiikeft tboo thu God would iiavc fete his o«dySome> tnd to pooce out )^i> ovn (oale forfmncff, if ibtc yet there fatd bceo tbiIicyianafuliD;i0lo bave purcbafed bis oirfl ftfety tod bippioefle? And doeft tboa kc no finoeio cby felf, which mty therefore for ever tbrudthee off ffom rcftidg iipoo tby felfe? and tre^cby wofks fucH abfoltct boctomes tod fouodattoos, when cbe Heathens ctn match them tod exceed them? or cannot Qod cfpy t flaw in thy Ship, and roach faife cooveytnce in thy dcie* tnd much defeAincby deeds, who can chtfrgg f^Jlj^ mfH$ thi A^gtls ?• And are tby metniogs tnd works fo good ^ while thy iiearc is yet fo ignoranc, chy lite yet fo propbaae ? Can what tbou doeft iiode acceptance or merit^ when, yec dkni crufteft not on hhn who only is the mmriif^f e^fimm} Tbinkcft thou tby meanings can be good, whktu diflioooor the &« Jemfiim fy Chrifi^ and tbcffg^fieffe tf mercy^ O nomy lurethrenb the ibul is the paffenger« graces are the failes^ the Spirit is the windM^ Chrift, only Chrift is the bottom wbichearries tU Ufe tnd fiire to heaven.

Nay, ifcbou canft fee a Savioar in tby own good taeaoii^s; if a Saviour in cby own.good worksi, a Saviour in toy part or degree of inherent rigbceoofnefle)either inward, fpr the change of nature, or ontward for the emprovement pf life « tbis, this will keep thee and Chrift afnoder. No man,will labour (orfaith 10 ^ib»f)?» who hatb a faithim biw^lfe already as his own Savionr^Thetrfofe as they in the Aa$ of tbe \^^ feftUjy harm A ihii^ ippk$ when th^ cmm f hititv^ im Qbhifk^ fa muft we unbottota f>\a fetves olwxt /^veK .R^n^ftr^ om menflr^m ragi, Mor ^m felvei. im ipfi tmJi 4^s,- lay fltC before the nercy>-feat, cry out with the Leper^ I mm mKluMe^ mnUM; with Dsm»l^ T« sm hlmgs n§thingkmemffujicn, fom ## hMvifinmii with D^vid^it^itrn^fUtejmlgfmeni Tfiik^tif ^vm$i fim hfihj fightfiM n^fi^fi ri^mi kej^i^df Wicb

ihc

Ch. ig.Sea>». hfedimm* ioieltnm. no,

tkt PmUifsm ftifid aiJT off Md Ay» L^d h mttifmlH ms, jhmtri mthP^mh icomma ilmgs im m JmmgMi dtoffoM fmpstifon ^fCtrifi, MiJJ^s to hfomklmA^ ##i taping my o^m ngb^omfmefo , km ikm mUtt if $f fgkt, with chote £Uirh eafl (if we bad chcm) mr vorf aromu to tht cirtb before ifae Lsmkjtod fay ho owfy is WoNkf.

If everiboa woaideft gee to ^A#m hCkrifi, labour to gee ^i«^A<n<l the mooacainesto be/#wiirJ,tbe highiwo^gimuions to be cafil^^^^ ^^" i/»M. to caft lA/ /Sr^ouc 9f$b/fiifz There is nothing that l"^ have been, or have done, or do, or can do, which I can trnft eo; / /fol(^ for tbo livbog 4momg tho imj, whiles I look f or a Sa-^ . viour in my felf. He is farre enoogh bom fafetys who refla^ on the atmo of hii fUfl^ and we Aall never dofe with, or wodg^ nifo Chriikrighuoufno^, until we can ^ in matter of meric ot

juftification) dtny o/rr own.

4. A fourth impediment to beleeviag if,the Uagno of tho-hg»t witbfifim: Lighf uoom^into tho worlds Jfmt men iovo dark^ 00^ r^ibor thon ligh$i John 3 19 Simu abfolutely doth not prejttdice the concrad of the fooie with Chrift, for Chrtftr doth not negotiate f6r any foul.bot the iinful foul; He doth fiQC come to a perfon,and fay* if thxm:haft^no fione, I will bellow my ft If on thee, or if thou haft not committed finne* I will beartsdeemer.aSaTiour nntothee. Onoi the^/^r ^ (h^ it only to tbefiomn^ and it is none but the finner who ia %o bdeeve in Cbrift. But that which hinders the contrad: ^cwmtc flien and Cbrifi; it it the/sv^ ^f/n: Chrift cofnes in -flie MinidryoftbeGofpeluncous, and reports unto os our

oron exce^mf/mfmimoffo^Ani then 6« oxooedinggrMCioufmffojKRii

tf>vic<t the rout { by manyfweet and tender arg>meois) to w^ ceprof him.to be Lord and Chrift, and affures 41 of pardon^and ftgbteoufnefleandfalvation. Now faith CbriA^ that which I re^nfa^ of yoais thit, leave bat your finncs, your (inncs^which will dai»neyon»andIwillbeyoi)rs^ Why^ faith the foul^^ Chiris bat leafon, and I will hearken to it, well, then faiib Chrift, go and qpitfuch a luft^thy oacleanaei&^ortby Sab* ' bath breaking, or thy drunkennefle, or thy. kvd.focitty, &c. Why, now the bafe and fooliih heatt faUsoff, I cannot live wttfaoQt. my nature, I maft and will be. allowed infuchacouife; The hcvt stfuhue,OjA|i^aiwJ9#4baUjio^go,naya0ythj^^

Z. % tbi»j

k«MM^

174/ Iatpctihmittsiobd»wi^i- Cb.t^^Sed.s

^ rbit icift, Imllnever be* divorced Irom^ic, iif 1 oty bate Cbrift aoii tbt€ fiiine loO) wcnindgiMNf. *Tbu8 (lielove of (innc fteaks away fl« beart, it be(l«ws chc heart tUt mhtrei naf ^it inflames an oppoficton againft the Lofdiy povrer of Chfift;rbt t'ouiwill nevef yciid Wixd^mimtin^CkriftfV^kh dciigbfsin thefuyjeilionio fi»,

Britbren, if vie c^akHmt ripoptbe fecrecs of mens hearts unco you, you flicuM cleiriydifcerDe, chat it is the/«9f rf femf fm or other which mars all; men (ofc*timrs) tan make ho caceptionagainftCbrift, ibey feereafooenoogh ro come in ttnro him $ chey knoor ibey cannot be ia?ed wtcbout bim» but cben they will not leave their (inocs, ic coti their fosJea ' CO thmli of fiicb a divorce 1 come on it what iriU they will cake their pieafure, and hold faft their wicked^ ncrfe.

5. A fifth impediment is the mr/i^; IhthcmMtn vfh\ Iwv

$ht h^iHir thMt€9m9th from God Wj? John ^.^^.Jbcpffiuofit^ Hi tvtnt Mway fcrrowfti/jfar hi had gnMfijeffimis^ Mtt 19. t%^ The Ex4mp/es §fif^ H^vf mj of tki t9$ltrstW ofiki ^kmriftu i^m litwd c9 Unit John 7. 4$« The Urnrs of it, tbe foan of tb§ Jewn kept off many iximcomng to Chrift. Tbe hffh ofit^ mA oroffoi^ He th4t^ill hmj Di/sifle nmfi demy himfiif^ md tJ(e mf bis crofftdnifoUoiomt. Tbe atros and iboDghts of it, wbe» m man mifukt oartbfy things^ znd witt h rieb^ md deronrt aH bit precions thongbrs,to compaffetbat which will be but a&-ther,ti chorne^ vanity or vexation* Pre^ men to laboarftil CBrift, whyIwehavena//4/)wre:preire to frequent tbewayea of gctcing faith, why I we muft not negl«ft our callings. Uigt chtm to embrace Chrift as Lord, to (hape and fafhion cbeir hearts and waya according to bis rules, after hfs righteous Laws« and rodenytherorelvesiafomefinful compliances, O then we / (hail not b^ efteemcd of, we (hall be derided aild fcoM tt at vaineandfingulai*.

O tbefe femble things, which we can fee with our eyes , and gvafp with oar hands, cbey put us offfrooi tbe great moments of cur heft and eternal good.

And what are the honours i/rMr w^/J, but as tbe (bade of febe SMna whtcbaveiy difcotftemed ctood iod fnwri rkri^ves?

..-../ and

Ch. 16.Sed.i.. fmpedimmutoi>eUtvt»g* lye

«iid«liacited«profiifof k, butbeipcs of cbatf, which my iviode from httvea may fcaticer? and vhac ace the fnenda "^ of it, hot a goardi which any wormc may goaw out and ihri«*

And why doeft thoa fear man, wbofe atmoft power cxcaeds

OOt tkf taif^ mutftitttfi tiit tbM God wh^fi wmgtdwci C4n* feoJU tm thjUuti and why wile choabcftow Atfiremgik iff thy tim$, to ger no more then notbiog, and in the mean cime to lofe eter-* m'cy, a foo),a Chriflf, a hcaten> y^ tbof it is, (he poor creatures (at the heft )hat our fervanuhavegot oar bearts.wbiles Cbrift complaiiies againft ns, we withhold oar fouls from him, our jaft lord and heft Mafter.

- But if there were not morcgloty in Chrift, then honour in ^ world, if them were not more gaine in Cbrift» then profit m the world, if there were not more love in Chtift^ihen frieod-Ihip in the world; if there were not morccomfort in Cbrift^ then Mcoinragrmen*s in the world; if there were not more fafeiics^Q Chhft, then dingers in the worid;.oay, if the real aad crueexi cccdtags of infinite betiemefle, wore not on Cbrifts part, i dai A not fo to encline yoor hearts for faicb in him» fcc.

Sixthly^tbe eltnningi 0ff$atttrMl unhtlnf^^xt a great icnpedimeot; 6^ I will Mi^ fpeak of al of tbem^only 1 wU dilcover a few^all which are hindrances.

ImsglnrntiMi^fimffil^ifitji fttanoot be,that if I (hooldIa» ^' bor for faitb, that ever I (hould get it, the intentions of mercy lienottbac way,Qordothe ftceamaiof gr^acioufnefsrun towards liich a^deepi]^ finfbl and guilty fonl^ my fins are grown to focha vafhieffeof provocacion^as tf all tbc Angels in heaven (hould be fenc unto me, I caniitiKvercredit theirtalatioaof bop^ or perc^ ^ unto me*

Now when the heartia th«t foKfMt^ With a ficeogthof MMsctiCt that God never dfadtnor will bend the curiemeatof ^he Uood ;of Chrift cowards cha ibul; Why 1 the hanis fmk^ DO man will * be periwaded to compafle impoffibili-

tSTf^

Afprthenfi^^ of diffiadtp,. Vwhlwf fets up a L}^ im €ve% y > i;

Mf ik, and fo keeps off iron all endeavour: Fiifi, I (hati never \

be able to ipare time J (hail never be able to pray> I (M\ never. . |

heaUe to.kacp^^oh«iacfr4 couefii^f fluirMawc be able to ieave S

fuch. I

.A&i

,176 Meam to git faitk Chht6,SeSt.^

fochfocfecy.Khslliiefcrbe ible to deny tbeworid, fctnnoc take fdcb piities, I cannot waite, I cannot cell bow to^ get offthefe finnes » tochtoge tbit btarc, to bring irroyield to* Chrift. •

}• ^ifcoarfg 9f€arn4U reaf^trngs^ whicb try aH the promifct of

God atabumane bar^difputingi againft |tift preceptt by «oQjiafl» praAtces, and the andtrtakings of a great aad faithful God^ by the (hailowoefle of a Mind an4 proud and weah' uodcrftandiog, throwing *up infinite eiccptionst

4, hifiances offenfe anifi^tmg^VJhy /if a man will fudge of God,'

by w hat be alwaies bearf and feeta within bimfelf^ be (hali ncvtr believe.

Tea, if I were now fare^ I fiioald have mercy, that Cbrift were mine, that my fiot were pardoned^ if I coirld fee my heatr changed, and (ins difperfed and fubdned, then I would put oat for faith, and then I would fook op to Cbrift. And wonkiil tbou have tby cure before thy plaifter, thy health before the Pbyfick, thy life before thy foal, the portion before cbe perfoo; ibynonefaft before thy meal^tbebenefita of Girift^ the fcrtocs* of^Cbrift, before arift himfelf.

••

1 ■ ,

SECT. nr.

' TbkMftkt Mtm$t.

t ' »

Now Iconetotflreftyon noto the nfe of fiicb meanew by which Godworkcs tbit la?ing fattbincbe hearts of «ien« Wbere,prefflife with rae feme partkulaci. f. there \% no fuumrMp^ft m nun u frnhc^ a canle widiH> btmftlf; Tintgf€Mt grscf ^t^A is no fruit of cbe wifdomc of the flcih, nor it it rite binh 1/4 twrrupt wUt^ if it were poffible for a natural heart t6 fee all the ezcetlencies of Ouift, if it were poffible for bim to draw out and heboid all the trgomeore 6( Scripture, yet could be not by hiaown ftreogtb makehta own keaR to belief. 2. The immM4i0 4HfdfiUc^i 0ffiM i$ $bi iSfirk 0fG^i He

mmmfm,^

QLib.Sedi.3, Meani to gn fmtb, lyy

"" k is who isfri4Ur thin the h^art, and who can perfwade , and draw €liebearr» and urbacaochange and irnew cbc rptrir, which ciUkbeccncwcd by him»4Mrill nevec.be moved to bdleeve iq Cfcrift.

3* There are KWMifr/ d^mmtA if G^md which God doth ordiaarily bleifle, for cne prodadion of faicb { as he hath ordained meanes, for ^e revelatioo of Chxift, fo he bach Ukiwik confcoracedi meanes^to lead the fool qnco btm^co implane faith. ' '

4. Now thc^tai-imd ^rihuirj mi4m0i by which gU t^irkfs fmth in the beam of men ( I (peak of lucb as are come to dpe-wStpi ^t^syxtiht freshing $fth4fVifrd.

SoASs 13 > %8* H^lt^n th0G9niUi3^hemrd tbiijtbef mnglAd^ 4mi

gUrifiediifi 9F^d ifthi Ltri^Mi Mi mmy 0i ^tre ^dfinti to r/#r*

. msl bft Mi^vfii Ronu i o. x 7. Fmh $mis ly hearing^hMing

(f $bi JFitd of Gtfi^Eph. 1.13. In whom ye alfo trnftii^tor

tAa^ fo k§mrd tho w^rd of tf'mh^ ihoGofptt offottrfatvM^ ^

tUth . ' Tbae the Word h the Miniftorial infinmont , whichr

God itfetb to beget faith in Chrift^may cbtu appeare.

I. It is that which Hfcomn^nto^ tbofotU Us extnamo mfofj mdgroMP n$$dof Ckrifi ; nothing quickens the coufciencte to that rf/lr;rit«#vi4^w#} to the cleare and true fight of the oatural ftate, which pricks the ibol, which in a fort compels the foul to look after the Redeemer of the world^as th^ Word doth. Yon fee it hath bceki tbdsformerlyi that wfaea men have heard it, it bath aofolded their ftate onto them, it bath broken all tbeir proud imaginations^ it hiih diriven them to tbeir feet, it hath made them to cry out, wion dnd trogknn Tt^hAtfiM too do toko /avodt

' Yea,and we find it inexp^nence to be fo.tbat the prelcbing oftbeWord,(co|iens the eyes offtaners, it frames in tbem the ienfe of .finfulne^» and accurfedneife, it makes them iadeed to fecUhe need of a Pbyikian of fuch an one as Cbrift*

a.ft is that Which difcoversayS^iirir/ar 4 irot^on jSi^iwbich doth flBveiJe»aiid procbime to poor finners Articles of peice in Cbrift; it mikes known the great love of God and Chrift, and how 4i«tCbnftis the Sonne ofOod^aod .«a» fent by XSod, and

Ara ' fatisfied

■f*"*"*"^"

80 Meant to get faitb. . Ch.i6.Sedk.^

- - ■■' ■ I 1 1 I : >

Apoftic fpeiks,G4/.3. (that is), feconvtoccdoiraM dkiescM* cerning tby ffofMralfcif;, tbaccbOQftrc faine to fall down tod cryooC|0 Lord^lam hvcUm^ I am ifncU^me ^ lam uncleane^ft, Biiierabk wretch, a loft perfon for tvtu vtnkffcthau (Qbevir great compaffion to my poor foui;Tbts cocHiuton i$ deadly and bar«^ rcn, I am full of finne and witbouc ftrengc^^ and chis condition is io fearful, chat verily I willoocrelltn 'it^MtHAmiirethrfn pyhat fbaB I do to be JMVidUi $hmr$ m halm in Gikad for a wounded foul f no City ofrtfuge for a diftreflcd finner>no Rdckoffafo^ ty for a (hipwrackc perion? no bope of falvation ycc left fof me ? . -^ *

2. Then ft^Jythe hope^^ofa finfmlfcnL Why ; thooglitboa bad been very wicked»^nd haft exceeded in ttanrgreffionti yet there maybe hope. Tbe6oj^r/;ic iirtbe cap€ofgv^b^pe^ K is that which thrufts out fome (igbc of land to a tofled-(inner; It is a roefiage from heaven, proclaiming both tbe hope and poflltbtlicy, and alfo the way and nietbod of klvatton for a (inful perfon: Look, aa the Law points ost awayoffsl* / vacion for a,righteoas and innocent man, fo the Gofpel dotb for an offending and finful tnan.^ Therefore ffndy it nmcb/talie fome accurate paiaestobe tbrougbty and«reilly informemcd and convinced, what Godt difpofi cioos are therein tweakd towards (inners. Nowhere are two things which I would eomgiend* ft One is the Sl^fiy afchrift t Study him all over jperfaipa thou mayeft fee that in him, which may aofwer many, yea all tby fearer Perhaps thou mayefl fee fo much in bin as may win much upon tby heacf^. co come in and accept of him by* faith. .

Therefore perufehim well, Firft,4:bat be is GUani mMto,^ and as fo, a Mediator, and becaufe fo, tberefoiy an Aimtghty, and a eompaffimata RoJUimar^ Secondly, that it proceeds froai the kvtmd CoHHfil ofOei'tagivi lujm to ke tht Saviomr of fimtrsx God did fee the £illea (late and great mifery of flMi, and his abfolute infufEciency to recover himfelf, and thece-fore his own 4ove moved btfli to give his evm S^nne in wboffr he did ordain tbe falvation of finners* Thirdly^ that Cbrift ^oi willing to ticomo a MoMaior , yea, he did fireely give his life to make peace and procace ialvation;«nd this, ftcrifice »r

his

■MM

Ch>i6.Sea;,3> Means tp get fiAJ^i

hfs Wis bod> ftcccptablc and ttkdsa^* Foortbly i tlutt (7#i #«i9ti 4rin^# fbi0 u C0me mmt4 kimf^t Uft^ and that Ckrift t$ tlie ybr#/7; and iMSnli^tfr, and only k^4 of (inaers* Fiftbly, cbafi Cbhfibatk inhimMBf and enough CO make op cby (late, ao^ CO reconcile tbee and God, and cogetfiiU pBFdofi>aiidwpie* fenc cbee righteous, and to procure for cbee eternal lift^

SfSChty, that ebrifi fe4ktCftt^f$tTthi0 bf ^ht Minif^f of th$

gifpetj and b^ offers htmfeif with afl his purchafe unco tbee« atid bttb, and yttdocfa ttfufhibtg to accept ^f bios; I fay,. ftudy tiiefe things; wbo k«ws bow the great ftudies of Cbrtft may be at length bkfled with faith in Chrtft? This I am fore of,that the ignoranceoftht tkumtj and 9^ts , and wmr\$ , and imr/!r/,and dffuffictonejff and WNirvtllMH dj^iBicns »and. readt-aedeg in Ghriit is a notable ftrength co onbeliefe; £ri0^ on the contrary, the knowledge of them i$a good means tor-faith.

2- Another is the ^Jy tf/^Af wrin^ (tivgnant: Why, what: THEiydltboQ not there fee co draw on thy fool to Chrift? yea^ what arguments doth God there fill ihy moath with to conquer bimfelff He givet ^ee in cbacCoveoant^ample aad pre* ipafliiig grounds bywiiicb thou may eft with: an biimble confidence eiees ^Af i»Ub kmfof {brift md faith : Thou (hale fee. there 4itf $hf gooifttftiMtj a^fn*/ that God ftands not for this,-iior for that, and it matters not what thou baft been, there, n mercy tacmgb for what iirpaft, and there is ]^r4r# co renew cby heart for the prefent, and ftrengch for the future , and * ebon maytft fue out the Lord for thia faiib:(Qfwhichwenow> fpea&^and be will furely give it unto thee«

i.Studj the fniUn hinderancos ^difia9ici 'twixt Qhrifi \ wnA tho -Covendnt^ aad thy foalThere is one thing (above alt the reft); which* lieeps thee off, Mid that is ar9f^/i^/:For-God^^ikHb ooc reqeireanyotber thing of thee in theentrancrof Cbrift;bnton« > ly*to accept pf4iimkl;le doth not fay, if thou badft never o&nd« ^ «d me, then i would h)ive bcftowed my Sonne on ,thee; or^ if ^ iboo hadft net oflTended mefo much, or if thou cauft bring a*-ny fingo^^r nature^ and" excellent qualities of thioeown, then -I wtU give my Sonne unto thee, Or then I will give thee leave; No, but all toat he requires is thik, VHavo^ and accept of my S<HiDe tosbeibyi:«w:i< 4«rf i^vitisr, and I sriU in bin ^ve cbee p*nU)n..' Aa.ji ' Wbys.

s

f

^^w

1%^ ' MeMffta^etfM.. CLi 6^80^.5

Why, now brechrtn^x^s is the laft »nd foi^e chfck of ibe iDicch.Qurbeaits are unbtUeving, we wiilnoc condefcend co-thiscondition, but fly hovering alter fome unknovvq and de-^fed.method of our own. •

* * A\iiHij much the fmftilnfjfe of unbelief: that k is a finne-,

and agrcatfinnc, and that m thee; Whatl after alt k-nfeof mifery to hold off from remedy;. not co dofe wiih Godi great love, as if God were not wife enough to fimvthccrhe way of falvation^orasif he werenoc nme^ that chou darcft not to venture and faften thy ^oole and ftare upon hit Word,. . . '

^^)' -' 5* Sru^y vpeH therein the nMure offahhjothco^jt/fi Miny ^^^* perfons feerae to complaine that they have no faith, and cannot beltevei Why? they< are not righc in the doArinai part of faitb> they miftake faith exceedmgly/thinking it eo confift in a ftt/l sjfurance^^ and in a (enfible tafle pf GaJblove in Chrtfl^ and in a fendble and dear perfwaiion that their iint are pardoned^ which, becaafe as yet they nevet bad, they tbere^ fore perplex themfelves much about faith.

Therefore inform thy felf what /m6 em Chrifi id ^ It is the

be^ty a€C0ftiftg ^f Chrifi nponhk o^n eendttions • if thy heart

and foul are willing to acdcpt of Cfcriftaa the only. Lor<b co

rule fhee^^nd as the oH/j Redeemer t$ fape fbee^ and to r/M9f

uMo him for tetter far ^orfe , throogb ai( the changes which

may befal tbee for Cfarifts iake, why this is faith, t^i«,^« eucept^

' i^g ^f bie fetfoH^ and a repoftng of the foul upon himforiu /iijiu

t}, and a cleaving U him upon aU fiates. If thou canft fiodc

choa much, that there i^ no one finne which ihali rn^e thasf, co

the love and obedience of which thou wiit retigne thy felfe,

^ but Cbrift is be whom thoo choofeft for to be thy Lord; And

there is no Nanti in heaven ^md earth upon ^bick than triltftH

confidence fer thy figbteoufneffe and difcharge^ and falvseian^hnt

cnlj in Chrifi, And npon him thy fool entirely and onfaincdly

defires to reft jt felf, thon haft tme faith.

(J. Kno^ thk and convince*thj felf ofii^ih^i thou {halt never hurt thy klf, nor offend Ged if thorn cfuldefi believe; wberew fore hath God given Chrift/ and wherefore bath Chrift givenhimfelfe? and wherefore is he now offered to fin^ ners ? and wherefore are we commanded to beiecve , if

ycc

__ _ ^ . ^ ~ ^

Ch.i 6 Stdc.^. Msottsta get faith. . 182

yet to belccvc Cibac ii) to accept of Chfift, to confem to the acccpctnce of bis pcrfon upon bii own coodicion were a fianc?

7,. Withal this beg fervently of God, that be woold pcrfwade thy heart to beleeve .(that is) to accept of Chrift to be thyr Loti and Saviour^ and to r.cft thy foul upon him : No man €omes to me (faith Chui^) except the Fatbor draro kim, Now cben^O Z.«ri^ dran^me^ and i fi^ifMnne after thee ^ O /ubdue this onbeleeving heart ^ and give unto mc the Spirit of faith, and love, and obedience.

Laftly, look for this gift of faith to be wrought in thee By the Spirit of ^brift in the Ordinances, and ^4*^ ttpon God there

eontimtaUy. IhoQ fitalt in time (perhaps fooner, perhaps later ) finde thy foule toached , and thy ^feares aofwer-ed» and thy foul6 made exceedingly willing to accept of Chrift as thy Lord, and to pot it ieif upon fa;m asthy Savi*

Yea, hold on in waiting and feeking,znd thotv(hllt not on« ]y bave Chrift formed in thee, wd faith formed in thee, but ebon Oiale come to know, him, whom tbpn baft accepted and crtifted. i

Tbis is a fweet and fafe coarfe for a ftofible finaer»

I. To prefent up his reqneft etntoGod Mthe^ Namo ^Chrift^, carneftly 4>efiKchinghim to declare this Almighty working of bis Spirit in cauSng theheart to beleeve, ^ . a.Tken toftandifi tho i»ajei of grmt^ and come to the OrS^ nances wherein God doth revea/e ku arwe^zni givefaich, and focnclines and unites the fpiilwichChrifl. What choudoeft carneftly feek in a private r»aj that Cod doth ordinarily atifwee and bcftow in npub/irkl \ . !

»3. Then wji>and expeil^not to limit Gody^d to th\^ ci«me,* nor to this-4)rcacher, nor to caft off all confidence of antwei*,-upon prefent denials, hue to lookup hromday (o day, frotr^ week to week, if at length God will give thee fai&h. I never K^de. or teardofany wboie hearts wfiro diu^ fet ;'bai(.<9odi« bfttb found a time to giv^nntotbeniche detite^ of their fouls^ He hath repleniflied their (qph vt'izh. t^^ iod^tioh it\d loviag' ksndncil^t:. Therefore go^oir ehcCiiaiLf inliAic vie of (b^(e .» means.

!■ " ■ H -I' H ■ I — M^ i I II I I. II . , f , 111 n I I . - .. ■ I > «* i | II ■ I »■

roeanes whacfocver befMs cbec, yet ic ihall be well mth cbee$ He chat bach fouod Cbrift, cannot but fay , cbac this way ii ^ood, and be wbo ia thus feeking ofhimflbalirayiicwaaooe in ifmttofoWow it» .

imi'

MBMirwBai

N

SECT. IV.

■>■>

finrtUy^ The Otje^iMf.

Ow I proceed co the reTolatioflf of thofc ScrupUs wbkh , do 0nfa»gU th€ f^ml «/ s/mfml/mkif^ and bbuUr h'mfrvm hli€vai£, which beget excrcam fean and doubts, etiac he may not lay b^id 00 Gbrift, and cbac God will oever beftow Cbiift on him, neitbec would iie cakeu well of the foql co be lb kufie aod forward.

0»/V I. Why; iaith che finfii^f fiiner^ m^finmkgi b^^Um [0 gtin^^ aod tr4nfgri00ns fa mighty^ chat I may oever look » with any confidence offooche rock ^ffdv^im; nay, it la ooc S4i4m oQjeIy,bormy 0fhi eaitfeiewea which doth t0f^ iipim^ m0t the manifold nambera, and the high exceedioga of 017' rebelliona. I tell yoo, yon woqK tremble co thtok of fach lewdneiTe whereof I have been and now do fiaod gtitlty, tad* the fecfible confidftation of them maket my .heart to fiok»«tid

ithecks me widi (hame and btoOiiog, when I thiokof iaytiig hirfd 00 Chriilk

S0I. For the aiToyling of thia Objeaion, coaiider thefe parti* colara. U Firft, ihtgnatiiefff ^fiimmg flioold be a ftiong Teafon to

compel in tM foul to Cbrift/Greatlumingi are never eafed^ cither by difpaire, or by unbelief: Bot two thinga they flioakl canA^. I • One iamni Immtirngt , and forrow. 2. Another « is2rr4i ^firts^ and itpM^kmgs f^r Cbrift^ Snppofe a man oV€d bis whole eAate,bik only way waato beg a whole difchaq^^ * fiippofta man had many woondt^ apd deep oneatoo, for tbis iM(bn flionld he-goto the Oiyrorgioo. Why Brethttinl whatwoold you alooc do with grope iiaa*

V. oings?

nings/ Can yOQ ever difcbtrge them? can youerer fatisfie for cbem? Nay, do they nor open onto thee thy great need of Chrift,and point the miy to bimf l. GckbathgrtMtr mercia theowe(]Os. 2. Chrift h^tb firongtr nurits^znd fatisfa^ions to the Qcmoft. 3« Greater fins ihould bafien as into the mer^ cy-feat,tbe greater wounds co the Pbyfician. 4. The greateft fin-oers, when bumbled) hive been accepted and pardoned, Ma-' ndS0SfM4jM^giaiiMeJ^M0LSomtfftuimntr% have mifcarried^ beciufe cbey never came to Cbrtft.

'<i.Hadft choQ lefTe fiones^wouldft thou not come inf Why then? «c. *

7. The greateft fitiner never mifcarried by coming to Cbiift, and the leaft finner dothi for not coming to Chrift* Thy not coming to Chrift bindes all tby (ins on thy fool. .

Thy nnbelief is a worfe fin thin mU the refi : and that (hall ap- 2. pear unco rbee thus, , ^

Firftf iris a nfmfnt ^faS thy um^j,' as if it wereafmall thing to provoke Juftice, thou doeft now provoke mercy too. *^

Secondly, it is that which befides its ^ngihy ciuMlUies kfepf «/• y#^ tbef^irmtr guilts ufan thi aetottnt : Every (in that chou^blrit coofliitted htrecofore, it doth keep its (ling, i^s accufation, its force againft thee if thou wiit not beleevc; fo that « this can be neither fafety« nor wi(dome for chee to hold ofF> bccaulcof €hegreatne(redfthyjins. ^ -

Cbrtft is a great Saviour: He U called a mighty Saviour, and il ' the faivation in him is called la great falvaiion, and the xtAtmp-tionvukhAm^ZflemtiOMSftdemfUM. l Joh,tu If anj man fin^ ir# bMv$ an AAvH4U verb tbe Father^ fefus Cbrifl tbe righteduu y.'l.%i4ndbe is tbi PrefHiathm for cstrfins^aninetf^r-bms vnlj, ^ut alfof^r tb$ fins of the ^beU werli.

I remember^in the Levitic^d La^ there were facrifices for all

fmrti i>ffiHs\ what did chcy prefigure, but thi: amfU tfficacy in tbe

deatb efCbrifi.vtbUA^vfss^j^ atoHement for fins of all kindes,

and was, as the daily facrifice for the ezpiacioa of the

coottoued and augmented number of 'tran(gre(iions?

Why/what are thytboughts of Chrift^ and of redemption ia Ims? doeft thou not ktiow?

Bb Firft,

tlK>uiwftbchehc4<iiog^c<>^i'^^^or the payment of lire finoitt* left,a* well M of ibegwaceft debt,

Sccandly/Thattbc/rrjtf^ri^wiwrrir of Chrifis death ixe^di the mCfU^fallftni whir^fin ah^ndfj^ thewiftaet akonniei wmch more: If it had iwK, then the truner could not have been 'pardoned, for then juftice had i>ot1)ccti ftdsfied.

Thirdly, Whatcheextcnfion of Cbrifts death nwy be, I will n )C dil'puie; but this is clear, the inrciiiion or merit of his dearb^ is infinice^and exceeds the greated Uns.

Why \ if fins had not been great, or if the greatnefTe oftbem did prejtjdiceftomChrift really, God would never have given fo.great a Saviour as Chrift-, the Apoftle faith, Het. 7, that be is Ahli tefavi to the u^m^fi* And»that h^rtdetmes 0s from theUW^ Gal. 4» From all trAnfgrtJftons^ whatfoever committed ag»inft thjC Law, and from all the tterfes of the Law agah/l them *» . -

Fourthly, C4r//? hath aheakf anfwored thuferuple, by gtvkig infianetsofmerej 10greaffinriors'^ was not David ti mterdertt of Vriah^ was not Mary Magdalen a foul finncr? was not Zachetta a griping oppreffpr? was not Paeel a bitter and fore perfetotor? ' were not tbofe amongft the Corinthians iinners in the higheft form.e:f and yet Cbrift called tbemjand wafhed them,aBd juftrfreS » ihciD.

Fifthly, the matter \% not''twfzt thee and Chrift^ about the 'gx$^lntSt or littlenefle of former (innings,but about the prefeat difpofition and aff^dion of thy foul; not what thou baft loved beretofore, but what thou wilt now love; not what thou bafir followed, and ferved heretofore, hue what thou wilt now ehufe and obcy« Though the fews had been tfinjttl Nati^^ laden with ^ OKiquity, afeedofevill doers^ corrnpters of themfehej, Ifa. i • 4, y, d. ForfakfTj ofthe Lord^frovo\ers ^theieoljone of Ifraet^ AfO^ fiatoi^Revolters^pHtri^edfrom the^ fole of the foot^ evfnunto the headfiark, nattght. Yet God comes unto them, and Articfe$. thus with them, ver. 16. fFaJhyou^mMk^ joh dean, ceafe to da t^ tr/A verf. 174 Learn to do welly as if he (hould fay, thdughyott have been thus abundantly evil, yet now barken unto me, let your hearts be turned from (ins, and beftow them on me and iny fcrvicc.

OtjeS.

f

Olfy^., Bat wbtt fhall we do for pardon of cbc former i. fins?

S^l. ^\\^{^\\}^ God ^ do not jrou trouble yoor felves for thac^cnly be&rken unto me,an<l be willing tnd obedient for here-tftcr^and as for ioixs\:t{\nvkv^.thitHgk j^nr RntHsbt ^ifc^ht^ Mhe^^al/tc4iY9U:eajfnoi^t though thijtcred/ike crimfons thtj Jbaiibtds wool^ Mit, 18. The fame I fay in chia cafe, C hrifl will fihde blood enough £0 fet the pardon of fins, if tby bcarc would come oSiu}^ fin to accep: of him s I (land not faith Chrift upon whatrhouiiiflbeen^I can eafjly difcharge thee, only that 'vhkbl rcqjtrejs this, leave thy linsand accept of me. Ibe-icecb you cakebeed of two things, one isn Jecret FriJit^ that .yoa will not be brought CO be beholding to Gpd for great par-oons. Anot her is a fnftnt hve ^ffm. This and not^ the former finnings prejudicttb from Chrift.

Ohp But ^^diijuft and he will not h^U th jmner g$M$leffe ^ . amd be h&cb r$W4ded Us ^4tb frum heaven agsinft mU unrigbM* ^* .&mfi$elfi , and therefore if I (hould flj/e to the City of nfugt ^ yxt ffOffl Uunci n^ouli be ^itkdrmo me^ ami h avengid of imf • • •

SeL I Anfwer. ' - "

t; Eycii this alfo (hould confiraine thee to believey fonfmoth MS by nnbeUif thou becomeft a great rebel againft the Gofpel >y andviie ^illcomeinfl4ming^i so take vengeaneeontbetet that 0* I^ej not the Q^fpelof our Lord J^fns^ a Thcf. i. 8t

2.Ualefle juftice be fatisfied^airuredly it will never (pare thee, for Juftice will have citber tby obedience, or thy facisfadi-

• Bot tfaea the way to prcfent fmtfoEiiom to Godi fuf^ice^ is to jtehew in Cbrifl^ ferafmocb as God was in Chriji rt^ eoncUing the Yipordd to ^ bimfetfe^ n^t imftmng their trehaf^

OS* • ' •

UwBtJefyst!bri^ wbo'perforiffed foil obedience, and enw ihiredian acc^rfed de<th, to fa.tisfie Gods juftice, and this hot fQrbioiielf,butfof the believer, and for none but for the be. Jtever. »

So that there is no other way comfortably roanfwer juftice, but by Mfeving in ChrUl* For now thou haft a fure-

ry one who ftood in rby ftead, tnd infwered Joftice fot all thy fint.

3. m^Mnejufki ^UIm difirg s dcttiU fMtijfullhn : U will noe enquirefacisftdionfrom tbee« and from thy Turety coo: The quarrel ceafech *iw\\t (hee and God, for Cbrift bath by bis own blood taken that up. Af £/iifriii fpake of uprigbcneiTe, tbac I fay of believing in the Lord JefQS;ifcboa dc^eft> then the Lprd will be gracUus nnt4 tba^ and wil I (tyJtUvtr bim from g>' ingJown U the fit^ forlhstvg fomtd s rMnftf^e, Job 33., as, 24.

Ok'y Boc I, who am 1} fp rotally unworthy; there is nocbing ' in me to moveChrtft to engrattate me,be will^ neverbeftow bim-felfonfochanoi^easlaffl; will ever Cbriftiookon fucb a Jgnd ijtfj^aslamf

laafwertotbif. ^ •

7, Things, I. Perfenal mnWertUneffe^ itisn»prejudici : You read in Mdt^

8.8. thdt theCentMriencAmeieChrif ferUt fervMnt^m^dkelkvM en him^^ndffidwelK

Ohj. Yea, will yoo fay, bot he was worthy/ nay, ht profefleth the

contrary^

SoL Lerd^ I am net vpertbf that tbeu fieufdefi come tender ttty re^fi

MS if be (hoiild fay, I hare nothing in me to demerit and cbal* lenge this gracious a A of thine; nothing, and yet I believe that thoucanft,and wi)t heal my fervant .• fo the Prodigal, lam n^^

werthjtete^&c.

a. Nay, the hmmUefinfe efenr ttnwefihinefe^i^it afnrtbfrdBCe-. Chrift doth not exped any excellencies, and meritoriotts rnoT ttves from thee, thou moil come onto him as an empty veffel the foil foul and the (bund fpiritisnotforhim; bring a fool to Chrift which is fpread all over with mifery and need, why fucb « - foul is a proper objeA for mercy to deal with; brmgafonlto Chrift which is all over wifh loftnefle^witb poverty, with fick-nefle,with ornwortbinefle; why , this i$ rbe fool upon wbicb Cbrift will look. Its never well with amao untill be can take Chrift upon his knee, upon a bare knee, with an empty. han4, (that is; till he 6e brought to be^pMr in ffirit^ that be is n9ri^£ and deferves mthing^ and begs rfCbrifl td accept of hira^ even/tr Cbrifts fake. The Lerd be mercifml te me a- fnntr^, went Xetttt jte^ ft^d^wbtn the thank God^ /nfliMi as ether mut^ returned as he *Mmt,afrettlFb4rife$. Yoa.-

Ch.16.Sed4. atifwered* 189

Yoa OnU fiade.ic tbas, that G»d lt»kf mtfi on him who l^t Infi OH himftV. The himhh and nntritt g>irittf which «re broken out of tbemlelvcc, and can cry oat,' 0 Ltri^ I am really vile» and moftiy nnworthy^ Tbefc the high God ( who iiAabitt th* lofty fUeet) dotbkthold. And Ctr^ it ready to tMl(»himtj thtbaitdf mho thinks bia^tlf mipwibj to touch hit ftet. There arc two tempera which like Chrift well.one i» a hi^.' UtvUg hearty and another an humbU foitL

3. PtrfoiuU wmhineffo it not tho motivo nor dtftnod jrumd-forfdthin CAri)?;The grttindofMitf^ tfaatwhicb invitcstbe fool to draw on it felf to Chrift, is no derervtog or emtnenc qaality in oar feives, hot tiatgoodnoUojiml fideUtj oftk* fromift, and the gr^ieiom oftr of Cbrifi hmfelf to tho foml. Behold, he calls thee,why,thi$ is enoogh; it thoa canft finde God hold' **£ f»'f^ '^ g^** SetpttTt offering Chrift unto thee, upon Tach and fach teroies, and thoa confent onto them with all thy heart, thoa mayeft confidently dole and lay hold on Chrift

bffalth. ^ .

This if the wife skill of a Clicifliaii.tndy to obferve the proper rife of faith. ,.,*..

When Godpromtfed AhahMfha^thetextituhybodid

nottonfid*rbuow»My,Kom.4i9' (that is) he didnotconfolt with the ftrengtfa of bis own natare,what an able principle there was in hiofelf tocompafs fucb anefifed,bat he vMtfnllf frhtd* dtd that what God h4dpromifii,tb*t h*W4t^lt^toptftrm«,'l\\t 4iUtitf4md fidolityjof Godt fromifocKttdiagh enchned his heart to believe. So is it here tbooi foith in Chriftjif thou doeft confider thy own body, thy own deferts, thy own excellencies, tbou flwlt never beleeve* for faith can finde no ground in thefe to-encourage tbe foul; but the ground fff^^-^ without our ftlvot : Why; God offers me Chnft, and Omit caHs me unto \imjkting he*vj Uden^mA, be f»ith,/A4»A»,»4* . hUovoi in bim,fh4B h»vt tttrmU lift. Now this is a word of trotfa,and this word of his ntPorthyofallMeefiation, I will ven-

tore my foul upon it. .... 1.

It is with faith as with abird,cafthim into the water be cannot fliei that element is toogroflefor him, be cannot gather and beat bis wings therei and therefore 1$ kept down.

bocaft htm Iiko the aiie, wbi<b i». a more pwe.ekmenti theo*

Bi J, ^

lOo. Obje^ioni againfi heUewng Ckj! (§.$9^4

he can clap, and iprtad the wings, and ffioonc: why ,/4if& is the wing of the foul, and the promife is chat fpirituai el^ flicnt, thac afre which brefcfas t life and motion to faich; faithts raifcd by it alone, and it is checked and ,birc red whiles the foul would force ic to t& it (df up&n ihoie [i^ctt and groffe cxcelUncies in our felves* Fuirh deii-c? no j better ohjcA then thrifi^ nor furer piwnes then tfvd^ fr^w ' '

mft4 1

I:earthly to receive Chrift ij f^ith^ ie is not a mattir of nmk^

Wften God conunands a finner to repenc,and to forf&ke his finnes^and take bins he (hall have mercy if he will do it: This may not now be faid, 0 L§rd I am not rworUff tp phj ihfg m tbiidmjy if I were worthy to repenCiI v^oiild repent • nayi bot O tn^n^divine cemwNmds ofiuh okfed^ it is cfay duty to repent. So God commands tbe foaUa ^f^rtv jiiC^iri/?,t04c» cepc of bim« The fool now looks on the ezadlencits of the gift, but forgets the obligation of duty: Its true, Cbfift is t moft excellent gift and blefliog, there is not foch a thing in ali*the world for apoore (inner as Chrift, hoc chea knowy that his excellencies may not take thee off from thy idocy; «| This is bis C9mma^min$^th^ wm hhne pu tbt NtUm of bk

Bretbrefi, you are miftakco, to beleeve in Cbrift J>cin^pro<-pofed nnto lis in the Cofpel , it is not a matter of ifi* difFcrency, I naayi or I may not; norisicamatccrofcurtefie, «s if we did a work of fupererogation more then God requires ; nay, but it is i matter of c&nfcitnce^ a manfmnes be violates a €omffland»an evangelical precept, if he dot hoot belecfVe; Ic \ H not a difpute of worthine(rct>r unworthinefle, but it is obeds* 'A cnce to the G>mmaod which thou art to look upon* . i

5« C^^fi is given ont ofriehgraa^anhmercy^ani levt^ and therefore none can recei-ve bira but the unworthy. There ia this difference 'twixt the reward of JuHice, and the gift of gracioufnefle ; 'jufiice hath zn eje ttfon thedifpofitipn aodi^a^ of the perfon » and according onto - their qualities and degrees doth it commenfurate reward or poniAimeiN. But gr4$cm$rf^ neffe l>ath an e^e pnif mpon ii feif, the free bouotifulne^e of i its own nature 4S^he rctfon of its gifts and aAs^ Seppoie

that

thtf J Kini tiscecnm 4 imdejdi^r^ this is tn 4M of jufiw , aad fiodes caole in the rebellion of die oifendorj ^uppofe that ^YUmg pardons m ma/tfaSlcrtthi§ is an aU cf grasiQnfmffe^ and Andes ks reafon only in the bread of the King, and noc io the «rorthtne(re of the delinquent. Thou ftand'ftuponcby wonhineflfe , O, if I were worthy of Chrift I why; but is not Cbrift a gift ? be is often faid to be fflvtn ; yea, but is be not a gracious gift? See Efhff.2*7. Cod did fii^thiex'^ cceimgrichfs of bis gracMinhii l^winejfo tovprn^dtmihrougb fo" fm Christ : As if he (hould fay, if ever there were a g^t froo^ ghfn^\t is Chiifi. If Cbrift be t gradorn gift ^ thtn he is net beftowed on the ^ortbjt > but on the nnv^ihy : not on bind who can challenge and fay , Lord .there is good reafon why I (honld have Cbrift, and thou (houideft do me wrong if I . have him not; O no,, but he is a gracious gift, and therefore the broken finner may come in and fay, O Lord, though lam . onworthy ,yet give me Chrift; gracioiifneffc doth nocexpeA any motion out ofitfelf, and therefore,though in refped of raydeferc^ifafame and confufion be my portion, yet thy ^i/ri of gr^o aro froe, for thy exceeding riches of grace^and mercy, and loveijgive me thy Cbrift.

If I meet an old decrepit poor beggar, and feeing roifcry and poverty in bis face, I freely draw my purfc, and fay, there is a (hilling for thee; O no/aith be. Sir! I am nee worthy,! am a poor man and ready to ftarve, give it to that Gentleman yonder who is in gay ctoathing, and bath thouftnds hi his chefts/of he is worthy, what a proud folly were this? why? my almesvvas a gracious dole, and if any man in the world bad it, he had, who doth need, but dcKh not defeive Jt:

So,&c * , >

6. Cbrifl'is mrthjj9ur taking. thou^i\\o^ h UHmnbj of roeeiving, i Tim. 1.15. Tiii u a faithful fajmg.and worthy of ma acceptatiott^ that Chrift Jefat camo iato the uorld to favo fintms, of Thorn I am chief.K% if heOiould fay,this is fo neccffary a thing fo good a.tbing,fo admirable a thing for a finner,fo meet r. for biro to hearken unto, and to embrace. Wbat,if the choif- -cftJPrincc in the world Ihould this day-prefcnt himfclf to the foaleft, ill-favoure'dft^oegtedcd woman,one without allbc^-tv. withobt all partsj without all eftatc,and aflGire hei;,.ifttie ''^ wall

* I '■

1 9t ObjeSiions agamfi beleevit^ Ch. 16. Seft.4

will confcnt tQ his cermcs , he will beftow bimrcif upoa her > Though (lie be totally tmworchy to heare of fach a cbiog, yec theperfonis worthy, and the acceptance of the motion is wor* thy, all the world fees retfot> enough that (he flioald bearkeo* Sn it Uj Je/HdCl^ifl the Vrinct of peace ^ the Lerd f^f i^ff^ the Authourof falvatien comes tO a^nfol foal,iKttrrIy naked, and void of fpiriciial excellencies, over-runne with all the fpots oFinglorioas deformities^ cxpofcd to all kindes and dcgteea of prefent and future miferies, calls'and invites that foole to accept of him upon his own termc s, yet that foul ftands off and exceprs, I amnoc worthy; Thou wonhy, faith Cbriftl what do I cfteem of thy worthinefle } Net fer thj/mke h it kpcren tmte thee^uit thdt Ieffer m;fetfwme tbee; not for any 1>eautifttl, or iogratiating ornaments and gifts is this, but fer mjeienfAkf. Am I worthy thexeceiving ? if To, then accept of me: Chrift hath worthinefle enough, and as ouf helps in the promifcs I draw us thither, fo the treafures in Chrift (hould do.

0^;.But you will fay,Chrift hath let fall a word, which tela me that there muft be a fmtjellive werthittefe, as well as aa ebjeHive wertbineffe in me, as well as a worthinefle in'bim. Matthew 10*1$. If the beufe/ bi wertbj^let jemr ftase cetM ttfon it.

SoL I anfwer, chat there is indeed a xloable worchi% neflc.

Firft,one of the •bf^S^ when ic is fo every vfay ezccllene, and neceflary, and (utable to the exigencies of a perfon; fo Chrift worthy.

Secondly, another of thcfMbjeS^ which (to reftraine ic now to the place alledged ) is a werthimege ef jmdgemeM 4md /ffeShn, not a worthineue of qualities and aQiem, Then a. man is faid to be v^orthy,in reference to Chrift, not becaafe be bath any taking and inviting qualities, but when be jodgech worthily of the Lord Jefus, and his afitdions draw after him as moiKwortby of all acceptation. 7« Laftly» tphat is that vpUcb makes thee mm^iHrtbf ? It it

nothing in cbe world bat fittm^ all the debafings of the fotil are 6ur4innes, and fo,there is a twofold anwortbinefle* i MttU corions. 2, Exdoding.

But

-—- ■ ■ -i V ' ' ^ J

CiLi6.SccL4. ; atifrered. 193

fine tbea. markiiwo things could Aever bCjifmcerfiiuiinfts did cficAually prejudice cbe ibulwicb aq ixctmAng iifi^mtUm^^ daeis. That Chrift c^Mn^ver iav^ igfn dwrtby gift^ Atto* Iber is, Ih^lfmih cmU nevtr Ikivi MftVid trmhs in Cbrifi ; Ic could aevfer cake Cbrift as a Saviour, nor beiceve jn him jfor eke Aire pardon of fiofy if thac finnes abfolntely did involVe cbe foui with fucb an uoworcbinefle as Iboold for ever exclude ic from parcakiog of Cbrift. O no ^ Thotigh finnes make pnwbrchy, yec Chrifi cmm^ u ^aH fimurs ; and chough nn-{godlineffi: .makes unworthy , yet C^ri^ jnfti^s th^ mn-gjBdhf

4. Ohj^ But lam not fun ttrntChrifi m mi^g co beftov himfeif on me>or cbu Iibould ]%y hold on him^ elfe I (hoold (I cjbink) be able to beleeve* • S§1^ To cbis 1 will recurne two things,

I. One is clearing Chrifts wiUtognefle.

a« The order of a Chrifttans afforance. Firft, ThM Cbrifi ii mUing.

I fliaU but light a candle to the Sunne m endeavouring to q T^Ufmi; inanifeft the wtUiogpefle of Chrift to accept of finnersi Why? ^ ^

fshat can poffibly cxpreiTea willingnefle wtuch is not efpiablje tnCyft.

Firfty when thm wirt 4fi>uur anJsM intmj^jit tkin Sd Chrifi /bid U$ilo0d^d He fwriiif^Komt$.S^io.

*Nay^ he did not do this through t^nfirsint , but through C0nfim^k was a jV##.IMi?f^r<ji2,therefore is he faid jp ofsr Umfflf^zrAU I ir^flM.and co giw himfeff^%xyi to tmjfd^mtkm /iff^mndtopMf dpricii nay^to be firdtrnd Ullit wertaec^mpUfi^ -#iil»Luk€ia$o.

H«r dioih was the putting of cbe fial to cbe to»d. Ic ratified alt the Covenant which it had lioc dooe^ad noc Cbrift been willing. Why ? be knew cheelong before, and faw tha im thy ^^/mJ, before*he (hedhisown: %ad had he been unwilling to bave done thee any good , or that xb^ll ftiouldeft have re-. ceived any good fiom him., he would ngver have cloathed hlmfelf with fach a nature, as be did aiTume, neither wojiid he have angai(hed his righteous foul, nor bavefuffered fuiha coraencing and accurfed death. Verily^ if I would lay down my life for a perfon» this would fiifficiendy argue

Cc and

- ■ ■ - ■ ■■ ■

*94 Ohje&ions agakifi btUevifig Ch.i 6«Sc£L4

u4 4cdArc tbtc I w«f€ witlfug <# bcftow my Mf on tbc^r-fo. So, Sec. 2^ Stcoodlf, c^fffid^r his «r4ff; ferfwdl imiistiows : he badi

from bis own mouth bocfrconafeUcd and envicedcbe poofcfia-iKf uafo •him. / ccunfHihH^^ bwj gctd, 4md raimnd^ smi fjc /Wt//, Rev.3.18. TheSfirk amj ihi hridi f^y cmv^, mni let himihat ktdi^th fsij^€^me^4ind itpbim thai h athirfieome ^ mmJ ^hofoe^tr %iSJei hmtakf fffthe^^ertflif^fretljtK^v.zi.ij. Hi! ivrry vffe that tkvfieihcmMye ra $hi v^aters , M9fJ ke tbdt baih no m0nf;,<cme je^iuj 0ttd tal , jea^c^mihmj wi»€ MndmUl^ >^ithemtn:or,€j andvfuhQHt price \ henrkin diligintljuniomeyAnd eat yt that ^hichugoed^avdtet yotirfomldetfghtUfflfinfatnels'^ Encbne jemr entire^ and come mtie me^ tmdjenrfmt Jhii live • And I r»tU make wit hjcm an tvertafting Cevenant^evem the {met merciesefDavfd. Ifl.55.1,'2. 3« Beheld^ I have gfvfn him fer a vritntjfe te the fe^le. Vtr. ^.ftfmflood and cryed^ fay-i^it '/ ^ man thirfi'let him come nnte me dnd drinl^t John

7- 37 ^ , -■ '

j^ Thirdly, confidcr, be hath affnred thee of acceptance z Dim

that cemetb unto mi I mU in ne wife cajt em^ John 6.3 7. He m II

^ Boc (hue the door againft thee when he hath envieed tbeeibnt thou (halt be a welcome goefl • nay , he will furely do thee goodi Mat, 11 '28. CofM ttnto me all ye that labour and are heavf laden^ and I vnUgiveyoit reft.

4. Foarchly, there was nevtr any one^hed$d come unto btm^huv

^dweB. Then canft not finde any one Iota of tmwilirngnefTe, nor of his di/r<gard« bat 4ffhave foandhim to be axnerci^t HighVriefi^tnd acompafliooa^eSavioor^who have accepted ofhici.

5, Fifthly, confider, that he' doth ({ill negotiate Wi^h thee 3

Though he be returned to the higheK heavens; yet he hath difpatchcd Emhaffaderein his Name^to publifli, and to call upon thee, and tobefeech thee, 2^(W# 5. 19. Ged \a4 in Chrtfi reconciling the World to himfilf, net impttting their trefpaffes un^ te them ^ ttnd hath committed ttnto m the word of reconciliathto, Ver, ao. Jfo^ then we 0tre Atethafadoftrs for Chrifl , oi thengb Goddidhefeecbjomby ttt^weprayyonin Chriftsfteadbeye teconcthd to Qod^V .ZuFer he hatb made him te be fin for m^that^we miohtbe modi the rigbttonfntfc 0fCjodinhim. ■

' ' I - -

jph.i6.$cft^. aafiiwed, tot

-. ^- _ I . ' ^ ^

Ojjfft^ If thtffi were ttigf hope o£ recoociliatioo (miy a mtii fi^iyjtheiil (hoold betiere.

QtiiS^ Bot if God badtroaiiMnded any in bit Name to pub* lUhthis:

Sd, He btcb e^mmift^d ta m thi w^rd $f R$cmMhh

S$L We are emtaJfudaMrs for Cbrifi , and prsj jm im Chri^sftiod. Oijwlk But tor frs will fnjmdia the Rfceffciiiatkff. SoL HebsahmMi himuti^nfgrnt.

Sixthly, coofider hn mm^viBMs fmknct : If be wtre not 6^ w9fing,he woold never have re-tnftirced bis fait^ but woold have CAkeO'tbe firft deoial.

Bat he bath followed them » who have fled from bim: He ftath gone ifcer the (ioneriwho bath many dmes turned his back, Kom.io.ii. All the d4j Ung k4Vi 1 BrHcbed utt mj imdtmtB 4 diftbwJtimtt ttstd gainfafiMg ftpplj. In this fenGe we jnsy hfffly that cf the Prophet; H0 d^tb wmt tbm hi mttj h * gr0ei§tM^ tnd yet concinoes bis EmbafTadors tohring thee home iiatohifii.

^ventbfy) c<Hilider Uu fdd camfl4httj for thy hoidtng off 7, «iid not IfCftarvi^ng: wben hi emu tten u HitrttfaUm \ hi wept ^9itr ir,«nd faid, Hfttiftin Wittld I b^vi fftthtredthtf ! Mattht dt5.57. ^itd O ^^m hadft l^nown^ even tboUi ^ the UsSi h§ thUthj ^f^ the tbin£s nbiobcincern thy p^Mce^La'^t 1^41,^1^ And why irifli^ net^memnto an? John ^.40. As if yoiidf d fee a tender ftfber pm'foing a rebelliouschUde, and working Dp-Ml bifti bycouhfel and •eocreaties.andbyJYaads of bounty, and \St^\\\ not 'yet heirfcen, the^&therilepi roa frrendyind powers 6at tears, OI cannot win hinii I^ffnnotcorn htm, doth n^c ibis Ifaewa^illingnefrefSo^&c. .

L^ftiy, conuder bis WH it exhihiui to m in mU <the kf^ies ef 8. ti^tngniffe % I obferve that bis wilLmay be m^fnifefted tbtee w#yef.

VirftfiftrMMMii4/,aitdtbert1s«aprMi;^i^ and Cbrift cofttmandstbeetobeleeve. Cc 2 Se*

MH«

1^ Obje^ms agakifibelewmg Ch.i6SeSL^

Secondly, in fr^ifes, tnd there h a gfKtoui fifig ^m^ und Chrtft hath promifed bimfelfu^ all that he iiadi done and fufitrcd« if choo wHt beleeve ia biiD.

Tbirdlyjn tbreatnings:. and that'n%jt^dniffiniiBiv€ wit^ andCbrift bach proooanced anabiding wratb^and an everlafttng death againft him that will not beleeve; So ti;iattbit ismoft cjear^tbat Chriftitmoft willing that a pOorfianer (hoaUcome in, and embrace him.and be faved by him. ^ Secondly, The order of affurance. •

But then for the order of aflurancc, that Chri0 ts wil* lln|^.

Obferve that there is^ a double afTurance.

i.^One which is ftectdeni ^ tnA gvoooda the fpnl to beleeve.

t. Another is fMtftifmfnt, and attends the foot af^er icsbe« leeving.That precedent affttrdnce confifis in a clesor and convmcmg demoniiratiofi^ thdtChnfiie ^ill'mg to be tdkfn kjjbefimierJLhxo fubfeqtient djfmrsMce confifts in a refiexwe perfwafiom^ that he is my Chrift and Saviour > being by faitb tdkfn emd 4€> cepted.

Nowif aiinnerezpeAs this latter affufance before he wiU beleeve, he doth prepofterouflyand vainlyperplea hisfosle^ nay>it is an impolfibilicy to lead on the foul this way ;nay,it sveie a faifliood and a delufion to the foul, if it bad a refleiive aflii-rance,tfaat Chrift and his benefits are minei before the heart diiS by faich beleeve in him^ and accept of biro.-I did confen my fool with a lie, for Chrift is not that mans who doth not yet beleeve on him; the ways of this kinde of afforance, is as it were the eccho of the original wayesof faich a conieqoent of it, bat never an antecedent. For^a man tefoiaoa himfeif, that the eftate is his, before the perfon is.hif;or that the pcrfon is his^before he bath accepted of the peifon; Why,this \s but tbe fniitof a vain and idlefanc3^ But the formor afliiranee thait h\ a ftveet inducement unto the fool to beleeve, viz. when tbe foul.ban get three things cleared and refolved. i. Therer^ tdintj of 4 Sdvienr. 2* The dlffffficieMcy of him* ^.Jiu wiUmg-neffe to embrace and accept of a beleevtng (inner. . Now this aflu ranee is to be dra*^n from the very nature, and offices, and diTpoficioasofChrift,indfioomdiecoaimaQd, wA inifitadoas»

tod pfMiUb of Uic Gofpeljwhich when the fonl bich tbroogbly penAdt and icanocdi it ihtll clearly fee and freely acknowledge! (if ic wil not blafphcmoufly fiifpeft Godsown truchsfor lies)cba( X:krifi i$hikm ikU mU iUfrs.witlmgS^vUur^ notonlv willing CO lay down biilife, bot inoft willing chat finners (hould come to htfli aad believe in bim, and fo find eternal life.

So chat you may from this take notice of tbreethiogs.

One, That u h i^ffuniof C^ifi^aj mirn^ is no groand for to ^ move a man to believe, bot it ^ 4 eonfe^uimt 9fii.

Another, that to be 4j(/>rrfi/£ibiii Chrifi is wUling, and ready fQbem.ne^andto accept of me, this is Kf9tit motive^txA an > tnc^mrsghng gTo$md for the foal to believe.

A third, ibere is no better way to fat tbi/^aimjfe ofQbrifis being wHling to beftow htmfelf upon a man, then tj Mitving Jirfi tm Um^ot ft is faith in Chrift which opens to a man all hif • fntcrcftsinGhrift: Aodif this be fore, that.CbriOs witlingneflc prevents thine,i( tberm>re thoobe willing .to accept, the very nature of the treaty and match aflarcs thee (officiently that Chrift waa ready lon^ a go.

5.£>^>Biit then faith the fenfible finner J am not prepared and hombie enough: Chti^\$ to iutje mf the h^lpn ke^rteJ^ hut my biitttisfiiUlutriytXiA Chrift ii u.9fen the frifan far them 4h4t 0r§

hmnd, hot I am not^ at.ieaft^ infufi^iant hmUge^ and be is to give Che oik of joyforiRonrnin^, hit I have no melting, nor. flionroingljpirity^nd therefore I may not believe oh him, nor cakchim, for4 am diftingqiflied.

Sal. Iflialljiot need to. fay much to this, becaufe I have touched heretofore upon in the Expofitionof il^^Ai. u yet I ' will couch a little at this time.

I. There is a twafalj hnmhling according CO a danble taufe af «A Otitin'xnxhtexcieiingttntingsrftha can[cf€nca^yf\lh\n^ terrors and (tares> fprtnging .from the Panfer af the Laxa, which qatckens the conscience, and wounds, it with the ezprefle fenfe of former guile, and which prefents God in all the glories and Cerron of his juftice. and as the great and fure avenger of an unrighteous perfon.When the foul is in this kinde of bumblifig^it is filled with exquitite fen(e,and exquidte torment»like aman with « burning arrow in his thigbi or like a thief bearing the fentence o£dcHtb pconoiiaced upon him by the judge. Nov this iQ«^

C C 3 N ff •

'i^UnihWhu tBdugh ( fdihctitfies ; ic fhiy be &o JmiMAtik ufiUh UchriL ( for God doch maoy tiidis bring t mm to heiten by f he g^tes of bell, fafe dbth brtiife, «nd ;i*rouna, ntd tv^h kill fetn f>y therfrr^rj0//i!'f X4»», and then retlve him #khthe #ork* ingB, Jnd tifjjer'go0(ifiejfepfibed0ff>el)ittit may be (poffibfjr j without any future atccffc of the Ibul to Chrft; For thif,fh#fk, that khooghGdd doth tnah^ times grdciouny fopd'rad another workofconverfioh, tothbof legaiiaiflidion.yethe miy and doth many time s diflri^ute tbefe forrdws in Wraro, aiid they krt bdttheteftimoniei of his pore and dirpleafed jiiftice, erehin thisiiifi^,'to6egtnanhelI ofangdiAi iotheconftience ofd proud and daring (inner.

Ancftber is in the r^airr ttbafngsiHifkHi hathfpi^sartmmm-hgs ofth 'siffeBitms^^htn there is a fbuhtalbe of foHrow ftt open <9Uhin the fdul, giving dut it felf ib feirerall ftreames of oielttng^ hcctiu^c of Jin anStranrgreJJfah. Now chk lattei' isflotah ante-cedent, but a confeqnent of faith in Chrift,as you flmii bear pre-* fehtly*.

A man cannot riphtty judge of his fitneifc talayholdoa Chrift by the meer ftrength or "meafure of any legal! faaiAbfingy btit by the Iflbe it\i event of them.

If iDftead 6f oqe iuih from c^nf^ence, thou ftbuldeft DoW beire ftn hundred; at)d tnfte^d of one lafli from cohfcienre, thou (houldft now fed i thdufahd, though thy heart were broken into ks many pieces as the gTafle wtkb is daAed agiAoft the wall; though thy fptritsdid eVenTry within thee, for ^ heat ofboiTor, and that thoudidft roare dayand nigbt for the difqufetment of thy guilty confcience, yet coutdft thou not confidently aflirme by all this, I am ho# for Cfarifl', tad Chrift will aflaredly accept of me,I (baU not miflfe of him*

Keafons whereof isre thdr;

1. Bccaufe theie maybe Gods tokens of juft vengeance ott thee, meer puni(hihents and judicial aAs.

2. The fool under chefe maybe rather taken up With tht flihging guilt and feares of (in.then with the foul vilenefle, and bate nature, and afts thereof f (landing in tonrrariety to the lioly and gobd will of ^ gracious God.)

3. The thus ajgnaedfckl may eirj 9m pr 'Cffrifi, Aieerly out rf felf- love, to eafe the btifdeo^ but not to cure the fiaturej to iMi«

ver

nil . * . ■- - ■ ' ^^

TiicceforeibiilwoQld % to my U^MlHr0kt»fpirit^do noe Hidge of fitocflc tneerly bytbeftrcngcbordeptboHcarcs; ihtrt is t threefold enoogb , i. Inrcnfive for che degree. 2. Ez-ccofife,f4>r the cioie. 3* Difpoficive ./or .cbe efiicacy; therefore dobQtobfervcybat difpoficioo attends and follows tbefe: There be five chiogs which iftltey follow lipon legall hum-lnliagPi may be (ubordiqace .er^Ottc^ageoiencs co the heart, to put , k/elfuponChrift.

Seco^pd ly, if yf« €99^$ u hftU 0s tk0h(ifi ivU^ as the guilt of it bach beco/ooQd the foreift pf ine.

A third is if the h$irt fiqds it felf any way Ufffmdfrnm thiteagMi rfbii^l^J', yea.SAd chat a feccet war is began now *cwixt the foul «iidtih€;fiiKie.r.

FfEiortbly, an high tfibffdtt 4fti V4jt$4tif^ •{ Chrifl ^ jk% iht only ami chotfeft good of f^jr ioiii and hope,

An 4&m0 4mi ffJfvfni difin i$f9^$ ^bi foffl^^vdir tbi goy$rnmtnt tftbfLfiirihfffi^

-, Wbether thy |Malt .biii^jings ^ great .or fmalL l^og x flftun^ fflotcofriedeitl^'s q^t xhe t^ing; but if they be thus •tteEidedy thoii .mjtyeA (afdy ^veotur^ thy foul upon.the 'LorAjefas ,* thpa oiayeftfbdieye, aod he will ib no wife refuie ,t|iec.

yF^kh in Cbfifi will not bimitr thi bt$mtSn(s §rnuttings oftbf

lobferv^wbencher^isa ThuisdercUp, then there is fucha harry in the cloud, thatfire flaftierh out. and the cloud is brad infooder^and a mighty deluge of water is thrown down; and yoamay likewife obferve that tbe Sun doth (though there be nofiorpe)jdra;B9op.and ftfVfecly oprn and pierce the clouds, wbicKtbertby give down the.moft (eafonable and refre(hing .ihowcespf iiin. The Lsf^s like a Tbuoder^clap, it doth ma* i^.cunesfoto^re.and-burrytaodvex^the confcience, ^hat infi« pu« (igjbcs^ and ^arfts, and ceares guih out: .But then faith makeatbe Sm cf rigbieotf/juffi ta ^crj/ip^ii^itbin the Coul^and no^ tung AKtk4 ;bP#PWt .«fW€,: tljw. qjqa :»ppir?^fn4cd byfaith.

L. .

^9^. Obje&umi agdf^belee^mg Ch«i6.Se&.4

"ZMk i 3.1 b. Thej jhall Udkj^fM him wh§m tk^y fkrctd^ mU tktf JbdU monrnifar him djcM$ m^mrnetbfor biiontljfon^ amd thtyfi^t tf in Urtevftefe for him at cue thai is in bilfttne^i ftrhi/firH*

porn. _

Fdf fiitb. • \ ' •

j^HeaTpiis of it. Firtl ^fets the gredtift leve^ thifi^Mefl ki^dntfe, tb$ firgefi far'*

4ot>i , the rt^ieft acceptations^ all wbtch do even meic the betrc io-jco a river, ana works the grcateft moornings.

Idoube not but the very hthRviont of the father ^sht Prpii^ gaU brake the heart of bifti with more thawings and kindly mournings, then ever did his ibrmer miferyand bardfhip; O this, that thdugh he was an ungrscious fpend-thrift, a ftobbornt ,cbiide, a lewd companion, liJiri^ 15. yez his father fiomld ran n ^meet him^ tha| be mould/4if tsfon l»s neck and kjffe htm^ the kind-nefle of tbofe lips wounded bis heart with the deeper fenfe and judging of his own unkindnefle. So when a finntr thall by

faith fee Cbrift ftepin| forward in the Gofpel, pnting forth the hand to him, calling him, come, thou hafi done evil 4» thpst cmift^ baft wronged my father, mer my fpirit, my fervants* thy felfe, I will get thee pardon for all, feare not, nor be difmiycdi I i^iH ^ ^wiil take upon methe dtrctiarge, I will be thine, my blood fliine» my righreoufnefTe tbiiiei 0> tbi^i melts the heart: thoo canft not take Chrift, but thy heart will breaki nor read tby pardon, but thine eyes will melt; what for me» Lord;' yer, for thee, what after fuch deep rebellions; yea, after all, and tbtc moft freely and willingly; Good Lord, hovi^ the fool weeps now, &c

Secondly, /4i>i fees fin in the greatefiviUnefet It f§ ^m thing to fee fin, Hellgsues^ and another thing to fte Hn (if I mayfo allude) at fieaven^gates^ there I fee it in its rewani^ which caufeth feare^ here I fee it in its proper nature,whicb caof-eth hatred* When I can fee fin as the wrong of a rigbeeotis ^ and holy will,asa rebellion againft a holy and jufl Law.as a provocation of a great and holy God, as the fpeare ehrufting through the heart ef^enr Lard Jefus Chrifl, is the ba&ft quality» andvileft abufe^and indignity to love, and mercy, and bloody

^ now, now I ^gm to melt, to grieve, a God is wronged, a Fa«

\(ber is wrongea /a iSaviour is wronged.

SfFsUtb nsihs the frmifes^znd the fremifes mM tbebe^imWlPi^

Bittbrciii^

\ •

brethccd, oncfaft^M Qourni ng hcarcs are not lirft in m^tfki . (ben io cfiepromilesybot firdin them, and from them chey come.dowjT ta(OQ^ Thth^urt offiffh is firft in chat promifc i <£*'t-3$» I^Hit4ik,e ai»4y tin hei^t 9f fionci^indgivt you an hemn 4^f fie/b,znd tbenceircomescothepcrfon for co falhion and mollifie bis beaic. Bac what draws the promifes? is it not faicb^s^ It is the only b^nd wbicb rcachcch oucanco theai,aQd receives ebcm ; whence it. doth fullyfollow^tbacMeeving wilt heoopreiudice^bat a^reacfurctierance cochy moornful bum* dliogrand fofinmgr.'" . • .

Oij. I grant ic,w}i€n t mio can indeed beleeve; this be-Jeeving will mach-abate, and perhaps rpmove the aduiils of an h^rrihlifiumbHng*{t\i9X is) a man (hall not now feel fuch a. defperace terrifying, bitcer^bopelcneanguiA asbefqre, hoc yet itdothopen a full veine within the foul^ which drops with vital) (orrows» with gracious lamencingi, with hearty dirpleafures^with bopefal tears; .'and tbough.aader cbemehe ibul is not (o hurried, yet i(weeps,bitterly, as the wife whi^h boids the lately reconciled.husband t^y tbe faadd^^ artbcichUd, which is newly pardoned and embraced. ./

. TbU isatruth, th^t faith can he^letbe teares of alTave^ind l^reed the tears of achilde: It can r^imkg the ragings of iV /ri, and. yet contmiie itf fi9wing e^rfts;^ It e^h ftili.a raging confcience, and yet foe^ct a ftreame 0/ godly f<»l[r<;>w.; ic caa

botbfuii^f 4 trmhhdfpirit^tni rMfe^xib^n usa/i// and mmrning^

kcjurtXtt to fpeak plaialy^a maii never ttlUhen begins to mourd as a childCjtiH be hath faivb to fee God as a father j and the gracious lookSs of Qhrid (which only faitjii efpies) they upbraid OIK (innings mare, aad no fucb springs of grief as.

6. Oh'i But I have fii0d0Mtmfday,Ani have refaffd m^nf ittviiathits^tnd ^fffrs^ as^now / may not hhfvf* I am fure chat Chrift. will never regard me, becaafe of. my former

proMd refmpilj pf him in hi$ gr^^tu offers dnii^viufms x NoW c}ie iUy if.gfnff It is too Uu^ • ^

, Stflt To this I anfwcr. I • That not only the pofithi rifttfslSi but alfo the flighting pr^irrmffipHi of the v0ic€ pf the Qpij^l^ are ( undoubted } /«/W, fbr^f 4ifobeije.9€e (o ^i;he Law/thi:tt mofb aorevato tbc^^A

, , Dd ^ fit

SOS phjs^ms agaifi^UUiWtg Cb.id.Sed.4

^•■^•*"«ta»

^7f€ ?erybtd:;i)Oihinciiirtfoichiirenfciy,kic be tnikti his Wf^uHid tht gte-atcr. •

. a. A^ain it ie §rf nrrii, t^t ffr§mir l^injf #/ refm/^l , tdde a |rr4W miMfitrf ofgt^ih : the rclufa's i)i Hgh agdinfi lighi^ n » more ditk iondiiiopi (thuc i() ^hcii a man knows cbc GorpeltoketlievdceofCi>rifl,and to propound beaven an4 mercy opr>n ihe or.ly tfrnies^and yft he isnot gathered/ tbtt ts tfnn'r tnmore degreesttten cb« p^iDng over k, then igno* rince, and tnobfervacion: agatne^the taoretfUfitHy a mkn re* fufethhis cpporttt^iitj and invitations, this a I A) makes tbe re-, fbfal more hainous, Md caNs upon tbc fonle fot greater humtdingf. J^ Tubings* Bin K^fcn know,' v

1. That ^//? * na^ Ml^afa fa ^ieif^ h^^k *jf (for €ver) forfrfM TififAli:' It is not an uncapable condition, ( afealed ftate) if a man hath ftood out agamft many partictriar tnvj-tBtioAi. Tiiia fimply k not the finne againft tbe bo}y Ghofi, and therefore it is pardonable, and if tbe Hnne be pardonable, tii^n tbe dinner is capabte of Cbrift, in whom akmcltn ia co be pardoned. '

1. Scarei 0fff Miivff > (who is called after the ripeneiTc of yearcs} but bak^fifn nfitfid (before bis convrffion) m^r bnfiidtioftj h grdct mii mfrcf. It were afi berrid barfbneflle for any ""Mtniner to fend all them tohetl, who once refeif the crews and tender of betYe»: Nty.we fee rbat Ctn-ift bath Several feafona of converfli^n^fome he brings home to Umfelf at rf)e 9iigbt,utihit hu9T ^nd^fthi Jiuify wbo qoeftionlefle refefed bim. in tbt foyner part of the day; nay i that grace witj^

meer refufiagis not an eternal prejudice^ Ic is trne, that wfaijet 1 do refnftj cannot beleeve, ] et though I have formerif rtfii-ibd. I may yei beleeve.

There is a dowkU rtfufiUot Chrift.aad the invitations of tbe 6o(pel \ Ofie \%m4Utiomj(i\i% is fearfal) ant>therfr/#«prr4mwiv, and this is furdonMn That is accompanied wicb a ^^r/w/-nefff of^iriij ibis depends mucb upon rafimpy ftmftittimi^* dJhtrttntj.*

Againe, there is itJ^Mt r$ft^^ i one is lafis/, borr^aa^jy^ ^maft ddtt^ Mt lfeeafken|ibwgb Cbttft dotk call» be wHi

aoc

■*— m . J .

Oct fid»fcribe,^cbaiigb Cbrift pGoyoQiiils, bm gQ«i inbifoiM W47 and coarfe, yeetc lengrh with Pi0«/>lie may bo ftrtick u ib$ gronni^Mni yeild up bimfielf toCbrift. . Another \%^utji An46nsl^ w^ich is an mffnktn^ r$Mim j A

man holds ouc sgainftcbe voice of Cbrift for cyfr^ there isno hope for fiicb a perfon^

3. No broken and grirviJt bi^t for f&nmr ref^4li am jaft!y fay, that uhacb)?a^^ii^4//iU/, and it is Uot Uu u ie*

This if a thing oCfome coocernmenc • and many are very MA in k; I will only fircfenf my cbongbts ami(|ft the crowd of conjedurcs.

Ftrft^ bow pmSh^ Godid^ofgt^^ liiiatbeofferofChrifti fo that if a man dotfr noc take kin the firft momeQC of tender, /

Secondlyt i#/4ji.#f iUor ibaf f^$kml4ir msn^ tbac be is gone hejoni hUdof^ for ought I know,goes beyond our coai* miffioD.

' ThifdlyvCbat Mmf tim ivben the Qoffil u pkkUfin^^tsk it oigbe prefendy to beembraced» t^Juy if fo^^M hm^i kk

Fourthly^ (Mdotb not tJ<§ 4W4ffrmf$ s mstt Im tUf tdw^^u immeMaiiif^n U$ firft nf^4l^ if fo* perhaps it woMld buc becao^gbc vith all the world ere tbis.

Fifthly^ it is probable chat the 4l^ a/;^r4(^ iS aotdoftd ai-^nfta pitticttlarperfon} whea bkh^thgmub^krMismfm' fkrmtr r^nMi : for wben mcA Ottt-Aand this day, irfaally Ait^ ice;gtyeo i^ «o a feaited confettpce, to ar#/r#^4ir# mmit^ taa fmj^ fimpidiif , md totbe worxs of fiane with gctedinefle i they grow worie and worfe,being not only deditute of all fofs- < ning quaHtieS|bat being more bardncd by the Garpel,whfch tKey icfufed and dei'piied. The man who out-^ftmda bis day, is ^tSlMSfrhiiafilHfmni ofth^ <7<]#«Aor«ifeJiebl€fa Mly the jmtlicUl f^ifer ^ ii workft^g uftm km.

J. Tbe/ai»/Srand grkf #/ iln kim f^ fwmtr H4n4ing$ §ut^ alwij fay, prHUhms thutkii^kn^ f%t^xAy^ ^\%k%hf fi»^ gm/af4Hj^niJj4ijf. ^ -

'D.vines dodKUflgotOi of the day.

One k GdntrMi bke flie ri&ig (d ibe Snnfle# tkt ve«

D d 2 ry

^Mm»

gj- IMTfc ■!■

,304 Obje6iio»s againfthfewittg Ch.i6.Sca.4'

ry rtfing aiiil pbb1i(hing of tire Gofpel iniaiket t day.

< Another is /ffciat which is like one of the twelve hoorcf in the, day, when ibc Spirit of God begins to make day wiihin^he heart, and Chrtft is dealing and fecreriy parlii^ witb* the fool^ by cooviAion of its forroer refufaU, by fiveec fcumblings and meltings for fuch proud and erroneous dent% ats: Ihtt the Pfinci of mj pedci (hould be refufed, that the L^rd 0f mj liff (hould be refufed,that the terms 0/ righiismf-' nejfe and mnj (hoxfU be rcfofed, O boW the heart judgecb , condemna rents,and affliAs itfelf for it; falls down ac the

tfeet ofChiriftt uotwnhyO LirJ to look upon thee, whom I bavefo often undervalued. This is a fpecial day, here's a , feafon for thee, thou mayeft go to Chrift, Cbrift hath dealt with tbeecffedualfy, this isch^ acceptable time.

4. If thou hdfi Hood out againfi Chri^ kitborto^ tbea baft

therefore now the ixr0r^rf4/47ifi9^«ii/f^, and not to refafe the oflfer yet continued.

Obferve two things.

Firfti tkdtformer rfMUftr^tenerctttkcn ofSh^ bf newnmd etminuedi For this is to make finning much the worfe; perhaps thou didft refufe Chrift heretofore through ignorance, -(thoudidftnot ftthu exaffeneieJ^ Mr thine 0wn mcejjttj ) or perhaps through inadvertencj or ^nreleffieffe^ thou didft not wifely and ferioufly heed tnat great falvation in him: Bqc now thotf art Convinced«now thou feeft thy refufals.andcarc-ieflepretermiffionstobefinFuh Why; is this the way to cure the former by adding more refufals? Didft thou well to refufe him. upon his own termes? j| thou didft ill then ceafe refuftng-labour to accept of them .* Thou canft never ^Itafe God by « continuing in a fin, nor hilf thj felf by pleading againft thy duty. . . Secondly, thy okHgrnton and frefent dntj ceafeth not bt€49efe

pfformer refufaU : It was thy dutjr to have received Chrift ac the firft, and to this very day doth that duty lie upon thee* former mifcarriagesfliould cAUfe our humhlmgs ^^ but they never ^i/^n^a/^r ^ijfi: Why^ theGofpel is yetjn its revelation of Chrift) and yet in its terrder of Chrift unto (hee, and yet ^ in commanding of thee to refufe him no more, but to hearken and to beleeve^, (that is) to accept of Chcift to be thy Lord and

Ch.i6iSed.4. dttfmred, 305

OA/, Ob wbyrwoat fliould I do faicb a foorthtc bath Xtood out ?

Scl. I anfwer, tboo (hoofdcft/cpi^back ontby "^oithflandings with ^4r// S^^^'^g'i snd (hoaldft prefTe oo cowards tby i/#-tj with fervint requefiings • now lay doWQ thy weapons, aod ftrive CO giveupchy iclf co Chrift, oocco harden tby^heart a-fiy longer, but beg of God day and nighc co forgive chy reAifaU, and to give thee now a heart co beleeve aod co yield. • ;• C^ift will 4C€€ft of any man who is willing U, Uj imn -

' OtjiQ. Tis erne chat Chrift faith, Thfe mbi^ itumlis ^ho will not h4v9 m§ ttnignt 9Vfr tHem , hitg ibtm forth ^ndJUj thorn hofor9 Mf; If a man will be ftill an enemy, if he will not accept of Chriltco be ^\s Lord, to govern bim, then Chrift w 11 be a Judge and enemy co chac man, be fliail pe-rifli. Sol. Eiic it is as troe, that if we accept of reconciliation, if

•we would lay afide former enroicy,if wecomc untoChrift and cail onr felves down at bis feet, and give up the fword which fought agtioft him; if weconhfle our rebellionsiand befeech him to accept of as into his fervicc, and into mercy ; If we heartily deHre now co be the fervants of righteottfnefle, ro take Chrifttobeour Lord, and tofervehin alone, afltiredly be will not refnfe us. Therefore, if any here this day have their fpirits entangled with this fcruple^ that they now baverefufcd Chrift, and are paft their day, bnt withal they finde their hearts bleeding for this, and they do now judge of Chrift as the fhiofefl of ten tbtmjittids, and it is the ddire of their fouU to be re« ^ concikd^and co put thcmfelves under the governmenc of the Lord Jefu^ I fay unco fuch, fear not, come and accept of Chrift, be will be reconciliation to thee; Though thou haft been an e% nemy,yet if now thou wilt accept of the cermes of pe^ce.the Son * ofpeace will certainly acccpc of thee. , ^

« 7. Oby Yet thefenfible (inner is not fatisfkd forallcbis, I Ml afraid. Why.? bccaufe I tinde not only former gttiltt ina m^nifoli nmmhor , but profent corrttftions in oxcteding itnngth^. no roan living batli an abominable heart as J,.furely theLord' Tf fus will loath mc ftnd deptrc from me, a finful wretch ^. I

s Ddjj cannot:

" •■

abMM

mmmtmmmm^mmmmfm^mm^^^^^m^mmmam^^^t^

§66 ObjeSihttiagau^iekndttg . Cfa.i6*Seft.4

J.. I -— ■ " ■' mi

cMOot tbiiik othcrwiie, ho« thca Aowtbtlwrtt - S^L For fome refolotionof tbisfcrapie^obrcrveafcvvpfr-licolart.

'Frft,cbc/r»> 9fthifir$nity»ffinm\% no tmh^fifrl fjmftMm^^ nor prejudice to faicb* Of ail tempers, che kjifint^ is cmft ^ angf rotis» and Jfftre hath the grtigefi ftr^^gtb^whttt there is the lujjtfenfn A man fcems co Be nothing eife but a lump of (inne, vvben b^it fo wholly, le&teoed and fowred, ibat nor a pare in h'm ran reficft upon kfelf,and fe^i its filthineire; ^ b<re ch< guiic of finot U no^urden» and ^he nature of fin is no trouble, tbat foul i% in an ill cafe.

Bottbc ftnfe of the (lr< ngt h of (inne imports fomttbtngelfe in tbc fotti bcfides fin: Wben the parient if deadly fick» be iaich be is well and fee's no paine, but wben a pttient is Fe^ covering,be \% full of (enfeitnd com(4ains bis bead is weak^bis flomack Hck, bis bones lame* aU is amifTti Ibere is more hope of one fenfible (inner, then of a tt^oufsnd prelumptaou tnd bardntd wretches; Add God feldom or never gives « man a feoie ofCbrtft, who bath not bad firft a (fnfffhkfhi^

There is a4oiible frnft.§f fitim.

X. One is mtttly jidUud ^ wfaicb is the feeling ^ dw goik

^ offlnne when Godawaketiithe cooiaeneeto tpprebcod ^^

former (mnioga, and impdnta feme 4cgrecs of wrath apoaie ash

tbeiroitaof gDilt)and now the (inner ia broken and cniflwd^

for he feeloa kinde of heli in hinilieif for bta totmtt fin*

ntngsr

f • Another is imr$ihinJ9tMAili It h fomething more gfie« Toos, and that is, when a maa doth not only itde riie gailc offinne as prcifing, bat the natm'e of (inne as an opptt fling iurden} He fees and feels the fncKnations and morioot of hi# heart asmoftrrpungnant to the will and glory of God, and therefore is exceedingly afl^ifted and difqaiccM; TUaiHiw is an admirably hopeful Symptome*

Secondly» Vt^hiufh m mt^f th$pretigth $fjinn9: whf-

•dier thou conjrfture the fir^nffh §f fum to conuit in bMrtbtef^

pfiMTt^ Wby , mnit/kf w\l never ibften thee; w whether

liboQ conieAure the flren^ of it^ to confift in the ^pfniati^m

i^ffinmi Wliy^ i»»i^/jrf will nefcr raadlrans and d^ap^oiteit;

- or

Ckr6.Seftwf. mfvptfttL

or whether tbM cQftjcftnre (tbov^ notfigbcly) iti firro^ CO confift in metre imlithi$$0$$ $ why} why tmttliif will never 0trfr ilumi or whether tbon cbiokeft tcf ftivogch confifti in fff4[mimcj ^sQkm^ m9fhn$i wbyi mhiiiffwnW never r#«N^(r mr Uffen them I or wtutber tbott cbiokeft ics ftrengcb coofifti in c^mmaiiis dmd p^WiT, why, tmbtHifviWl ntver ewqatr

' V^Uef htfinii (elf^ and therefore can be n^ riw^ cffune^ ffor no hing caret the fionery bat that which is contrary an^ CO (in i) Nty, unhtlltf hep off the fool /i'fiw »Vi c»rr/^ from its helps ; the help ofa fio/ulfaol is tn heaven, bc^ nnbeliefc knows noc the way upward, tbg hairi rf m$M^ vfii dif4r$

Tbicdi^s Ciri/tf u a PhjfciMmftr afickfivwr^ and be bach faid i that tin "^rit^hmfnl mf tk0 ^kjficUmj bm thtfick. Why?' The fickperion is no on^taUc objeA or preftnc for a Phyii* cian, bis calling \% co heale dtftempcrs and fickneffes; and chou mayeft coofidentty go co Cbrtft to have thy 6ck. (bal bailed. 9ft csnnot brethrenj wecannoc, and O rift knowa it well enODgb, we cannot come to Cbrift,bQt we maft be beholding to him for two chioga, One, bis sp^sito getooriiaa pndMfif;. Another is hU Sfhritfio get oorfinful natnrescban* -

fid* And therefore Chrift is appointed ^G$Ji^ not only to be ectempcioo, boc ai(b to be San^iBration % at lie ia the A^h9f ^ fdviiximu uSf {q be u tht n^mth^^cf S^mSifics-Muin m^ We cartnot cooie cohim^and brifig goodnatores; O noitbe grace wbich wewsnr,iyiii Ctrifit in wrHe^d^ m water in the Sprmg • tni frcm hb fulmj^f itmfi wr nce'tw gntc^ fer gr4€t. None an change that vile heart of thine bat Chrift; His vnngi sn be^tliMf, ut\i tQ hm art ebon ap^-poined to come as the*(ickp;rfon to ibefrj#/? in tbeL.W*^

The e^vifhm ^fgrmei (von know )fi an undertaking; not oo"* ly for pardon^boi ror<ib4»^/i»f, and all the Covenant is made gocui i(? Cbrtft; As if God ftioald iay onto a fipner, I know (hoo arc a guilty petfon fol-welhand befides cbac.dMKi baft a fil« rliy an^ abomi nable nature, bm go corny Son^ accept of bim,. there is thy pardon in him, and there is ^hy change in htm, he: fiiall joftme thee froaa thy goili, afl4. be. flii|U lakiftifie. cfoy/ attore from its vile eouuprion* .. Foactblyy >

T

■ ■ , I ■ " . ■ ■ ■ ■ ■ . .. —^^.^

a 0 8 ObieBhtts affomfi beUwing ;Cb. i o. Se£l.

Fourthly, 7^/«*will not U^th ibee hca^fi tfthjjmful n^ tj$re^ but iviB hiiptba hsojufe tbcu art « ficl^ ferjf^. Rcmembct ic for cvcr,the m^re vile thoa art tn thine own cycs,thc «i^f ;r*-ciom thou art in Chrifts opinion; I never read or any ^fon who came toCbrift,thou Lord bealc me, but \\t was fent away

cured... t

Fifthly^ }Vbathtfltkon $hif${of heletvingi what it tbyopf^ nlonofUitb/ wbac? as if faith were anenemyor hind^rancc to bolineffe? 7 hat it will either increafe,or rufierJewdneiTe in the heart <* far be ttfrom thee.fo to think ;0 no,: Faith is the Angular way of encreafing and getting all grace to thy foul, it deals altogether with holy principles, God, Chrift,the Spirit, and with ir^//n'^;//, the Word, the Sacraments; Faith engageth all the goodnefie and ftrength of heaven for thy change, and for the reouing and fabduing of thy (inful heart* J2^ai;6.i4. SifmeJiaO n§i havf JamintM evir y^u^ fsith At A-^ ,poft]e, and why f f^rjt an unitr grdct \ Mark it, unAtt ^mc (that is) under a grAcUm^Covtnamt^^htttxti God andChrift have engaged themfelves to. their ayd and ftrength v yeaj-biK what makes us to be nnder this grace) Verily it is faith in Cbrift, in whom all grace isenfured to the fouU-. ^ ^ . Nayi if thou conldeft, by faith accept of Cbrrft to,be thy Xbrd and Saviour; now mighteft thou confidently go qnto hioi tojcxpredc the vertues of bis Sovereignty and goodnefle ta tbee; Now mighteft Jthou plead with him for the exceltencies of bis spirit; Lord Jefus,! have beftowed my feif on thee, and thou didft invite and alfure me, tliat thou wouldeft be, not onlyrighteoufnefre, but fanftificatioiialfo unto me^ I be-ffccb tbce, ftnd forth the f^'c/r^Jre'^ffr, i\\t vertttu sf thf ^r<if<, and change bj thj holy Spirit this unholy heart ofm<ne^

(•ubifte mine $>nquities , cafi down every imagination exaltifig it /elf.agaififi tbe»y bring into captivity (O my (oul dedres tO 'bc captivated to thee, yea, by the) every thvught, c^c.

There is a pregnane difference'cwixt prejumpti^n and fmUb, pre/iimptionit but ih(! birth of an idle fancy, like a dreame of great matters, which yet bath no real bottome, but only flies out of a multiplying imagination which is foil of dciia-ding ads. ,

£ut/4irii conjoynes die foul with a lively prineiplea with &

cctao

tme foQottiae of gracewtth a root of boiincfle. ev<n with Jefus Cbnft bitnfelfe^ wicbom whom wectn never be made ho-iy,ind bjrwjiom (being hgr^ifed intfUrnhf^^) we (hill be fanihfied througbour.

Look, as theiic|i/itf^ qw^iWetofMr w^ture are frfi in AJ^m^ and then in us bis potterity, fo cbattging^tkd f^nQ^fjhg qnoH'^ iks ^ttfirft im Cbrift^thefnmd /^JUm^ and froiB him dei i ved to ai fcii members.

And cben know cbac tbere is not fech a Ligmmi$if to tie us to Vnhm ^iih {hpi/f^u FaUk^ nor is tbere any Itich infini-oienc;to draw out tbe vertnes of Cbrift into tbe fool as •faith. : • \

Yoo read ofthpfe in tbe Gofpel wb6 btoughtd$feafe4t§iie§ tBtbrift^ and yet when they believed, they weoc away with 9miiamdk0dbdrfmf€rs\ what doth this intimate oato us. bnc ibac t^e fenfible finner weary of bis fioftil nature,, fliouid mike bis sddreiTe onto abe Lord Jefus for cure, and health, and tbac beflioold by faito accept of bim> and truft upon him for tbe beating of bis foul, add the fnbdaiiifi'of bis finst and then verily yoo (hall fiode virtm u cnm fr§m Cknfit ratiing a greater hacred of fin, war with it in the very foiiiitaine,waCcbinp and praying a^ gaioft it,afid tbe power of toe ordinance facet fllvely weakening ^ and crucifying tbe pourer of fiii.

Laftly, know this ibaf th tme •fc^ntn^Utj it tk$ tim f^r faith

isW^l^. When a man fees d/4ii6, then is it rfae tine for faith to

hlievflife ? When he fees the^'^iiw, then is it the time f^r faith

CO believe 4 rejmreSM,,Mifhm he fee^ guik^cbeo 1^ it the time for

faith to believe forJUning mtrcj\ when hefceshimfelfa finnec

chenisitthe timefor faith to believe a<fj i^Mr^whenhelees

0roog corrupiions, then is it the time forf^ich to believe ^^^4f

frMce\ when he (tt% great dircomforts, then is it the time U^

faith to bclievej?r««j^ cenffiUti^iji tbe exigences ^fenfe^ and the

r^iirfet 0fibe pr^mfetZTtqiitt coatrary;what I feel is one thing,

wbac God.doih piomtfe is another thing* That which the pa*

cienc obferves in' bimfelf, is fickne(fe; and that which he hopes

for m the medicide is health* H atb God made thee fenfib^e M

chy fiQs.^pilthoo finde tb«s much,tbat al that thou canftdo wil

HOC becoflHi a rebuke of corrupttooi tbou art able now to fee the

Ckttngth oi thy fiofiill nature, but to remove it choa art utterly

Ec unable?

^ I o ObjeSiions agMt^ hlfwittg . Ch. i ^,S«(&,4

. _ < i~ - - ■ - — ^_^^»^^^^fc—fc

'1

^ 11^

•unabk? Why, wbacis nowcobedoneHruly.asfo the fcnfeof tiicgutlcornn^wemoftchen flyc by fiitfa co God, and pot otr

' fouUt upoi\bU free oatrcy for p^rdon, fo ia (be A nic of the filcby ftrcrgtb of fin, wc mull lo bcaven by faith, and pur our foalci

«on Gods faichfuf proxniiles ia Cbrift,for{be healing and fubdning, of it. ^ This is the vray, and chercCorc.flrivf to' walk iait, you may try other waters, bat -ibey iball not help you, aod perplex your own thoughts, butcbey (hall not availe you, the cure of

itfac 6nfo!(ouhs only ia heaven, and it is faith only which caQ iifcupafoultoGodandChrift^ mt)kh ppcs it imo^be Bool When (in is felt^then let faith woik ^ If tboacanft fiode any ooe promise which God hath madr offandifjing and heating; aod

I fubduirig; Why, here's ground for fiithj y^yfortby faith, for in thele promifes are the cures of thy finfol namce, a^^d fakh it is whfcb will apply thehealing medicines to thee.

8.0^;.Yet lam not fatisfitd,fiitb tbefeiifible (inDcr and fear* foil 'ouli Why ».Bccai|fe, Fit(l, i c^9€$ frid^ an kidruoJaty^ to pray and feek of God, and futieiy if God did purpofe and aeati any good to me, he woul4ia fomemeafure frame,and tticliDe, and t-icite my heart towards him. Secondly, yea, and againe^ though I do fometimes fecic and entreat,yct I obfenre that wfaie I was, that I am,, nothing comes of. it, how then can I, may. l^ fliould I be enduced to believef. -

Sol. Here are two ibre and real fcruples which do indeed vehemently beat opon a feoiible fioner, I (hali endeavour to ailoyle them focceifivety.

I* I cannot finde an heart to any doty, to pray for faitb, fcc. I Anfwer.

I. As the inability to holj imtiet depends on natural €cr* TMption, (othc i9idi^oJi$hn to^Aris them depends exceedingly u^onmnhtiefx There is nothing dithearrens a man more to* wards God then it: For b.fulef this , that unbelief in it* own nacare is a departure from^God, (it is a biar drawing the foill doWBwardsJ This alfo is tiueof it^thatitrr/re/rau^ God to tbefcuiin aA the afpidranas and methods of Jii[cot$rm^e^ menif. It makes the foul to fee not hing in God, or from Qod,. which might eocline it to him.* O, faith unbelief, tber« is focb ifttf/iifrjIfeaM f;«rfr>ift him, tbatbe will never endurie rhrc.

there

»i

— '■ •^■iil—— ■ ->^—^-^^_ -^ ^ ^^ . ^ 1 ■ J 1 I III ^T '

Ch-i^-Se^.4. anftptred. 'an

there is fcich cnich tnd I'^tlice in him) tbac Ke wilt farely bt H* verged oftbce. ^ -

There Is f\Kb firefigth ^ni fff^er in him ^ that be will cer« rtinly meet with thee, and lay load on thee t Thcreis, I con* feffc, a mercifulrtefff in him , but alas his tender bowels of *

companion, his rcjfdy forgivenefle extends not to thee; there / are many Tweec intimitions inhii'promifesi but they concern not thee; there is a migh^ffalvmion in Chrijt, and powerfol iflterceflion to ingratiate fome perfonsand their fervices, bdt what of this to thee t Heist God hearing P^^*^\ yea, but he will not regafd'tb« eryes nor tears of fome, hue ihcir Sdcrifi. cisareangbomination unto him: And thus doch unbelief fet Up <3od utterly againft the foutc, fo that the poor foul con* ceiving of God as an enemyg dares not come necr it, flies off k, is even afraid to fpeak to him; It is perfwaded by^ rinbelefe, that God will frowne upon all that is done, thereupon (he fpirlt finks, the aif.6ktons are flitted ; I have no minde, iH>r heart, am like a lump, a ftock, a*' ftone.

Secondly, ii U fdhh which will fetch up the fcnl^ Pfal. 17.13^ 2. 7 h^d fainted^HnUfe I had keUtved te fee the geednejfe of the • Lvrd^&c. Afrifhc ihould fay, my fpirits were even breathing themfelves oat, I was even finking down, giving up all, un-lefle I had beleeved, but that confidence of Gods goodnefle towards me, that did pat life into me, that did fetch me again, tl^at did put heart into me.

You fee now the fpring is coming on^ehat ihofef feemrngly) dead branches of the trees.thcy begin to thruft out fome'ho[^> M fprounngs, an8 puconanother colour of freftn^ffe, why ? bfcaafe the root is now more fed anJ warmed, Ic is faith which will put colour into our facesi and fpirit into our hearts, and life into our duties-For<,

• I. Fiiiih fets epen the mfrcj-fegt : It rep-efent^ God to the Twj rcafons fdilin all his attributes of gracioufnelTf, not as an hard ty. o^u* rant* but as a good God, willtng to give audience to the i< bninble reqaefts, and ftiit of a paorefinocr; Nay^ willing to drfp^itchi and gram hisrequeft^; Wh^ty thyretjk^fl^ faid A-bdfiMerm te^enBpt^ it Jf^JtO ie'gtamedtiee.c^cf Sofaith

E e 2 ' the

■ — '

I Nil ■■!

the Lord, Wbatwooldcft cbou have of me? Is it mercy} I dio promife K unco thee • Is ic gr^gi ? I promUe char uotO; thte; U/it^rengtkf is it c§mfmr$\ is it <lelivcranc€ ? what* f^cvcr ic bc^if chou btkevc on me J will not fail co give lo ibee. Nay, I wilh do it lieely.Aay, cheerfully,wicb aM my beirr,and wiih all my (o\x\Jfer^'ii. ^

Yea, chis makes the fool to come onto God,a»ihc ftiipioia ibe haven with full fpeed t and flrccched fatles: O the foul bends che knee with cbeerfulntflfe.wt.en it fees it (hall he raif-cd upwichkindnefle;. a man may have fone heart co pray» when he knows, Mj QUw^t btar mi, cbitCiKi liacb a cetdincft to anfwei:« ,

a. Fsitlt fas th fomlintbiprtvallmg Wdy4ii kpQistbe fool to feck and pray with foch motives^as it is moft fort (hall make ft tjfpeed.

There are many motives which meo take to prevailr witll God ;. O, theycaa do nochtng, God regards cbcm noc, the ftrengtb of amansexcellcnries^of hisewn worcbincffe^ofbia own abilities and frame, alas, tbtfe art 'not thi ffiVMiling mU kinding motivn^ all thcfe imporc tbac thou wouldeft fpeed for cbeir own fake. Buc fmtb layes chefe ad V, ic hacb metivfi. /r#ai Goiscfwn kuortnAmn^h^ with which it teachecb the fool to urge God, che ^4iap# ^/Clr;^i/?i the |r4ri#i» g^Unt^ #/ God kimfiif^ the fUUJUj pf bis Mmifes , bi 0W9i rvord'i N<^^

God hacb faid, chat chefe uiall prevailewicb him. and. faith knows it co be infallibly fo, and hereupon drusret. on the fofile wiih oiaryelfoos cheafalQeffe to^ fcek the Lcjrd.

3« KnoW-Cbif-, that m mma /bdB im gUi.tmrn^ fetmf^m^ Cfodfpr /Mb, Md otbfrgrnctt but Snism wiifet ufonbii be^irs ,. and bu bfdrt mi fa sgMthii bis vmju in thii. Tbis^wece a. wonder indeed , if a man could get into Chriflt araoes vfith-. out any more ado: Tbac be ihoold inftancly have an bcmrc (in all imaginable refpeftsj fweetly tnd totally fraoKd vvith the ftrengtb, and onimerrDpted gales of heavenly inclinations, and performances. AUst poor foal, thou raufthy?r#^/4ffi^ fighc bard to^rrj^r^ir^/^ir^i audthou moft by anjJktj make way for clearer duty: wellisicwich thee.tfinfteadof words^. tfaott canO; fometimts leek^God with /frfo^ and^^ben flghea.

failc.

f

failc/tf ycc with ^MJif I Wir/r#i, Vfhin tkoa wootdcft do g9$d,ihwx (hate nadeevil prdentwich tbcpj wbcnthoafceU eft an heart to pray, perhapseteti that motion ii ahnoft ftruck cot by another heart tnebee, which is nioft unwitting to pray; when tboa feeleft any climbings of thy fool by faith in tby heart, efen there willbeoppofed byftrong doobtinga and fuf-picioosby anocber heart of nnbcKef widiin thee. Neverthe« icffc remember this, (bat this p^rtipiiar oppofition being rcr filled, diflikedi be^ailedtdoth ooly declaie that tbece ia in. chce, that wbicb is cootmiy to thee, and that Sitf^ i'pk:*^ $bf w4f, it doth notteftifiethat.Gtf^ ii/2'i(#iji,c< NvtU not acceptor tbee« ^

If God huh ^veniioto thee any defirea towards him, O-cherifli tbem as one would a fpark; The beginnings of a Chrif (lian are in ouich weakneflfe, and manifold diftraAions aod op: pofitionSi bat thin its G^^wbo gave unto thee thofe breath* ings, and can nnderftand fccret groanst and tbereJsa Chrift« who can and will make weak fervicei accepuble^ and in time will give the t/i^t^r; after the combate.

Secondly, Manj^Hkirngs^ but mthing c§mis ff them. This doth exceedingly diftra^ the foulc, the ttnftnfihU mlarMi^n^ tfthe feule. after mttn} feekhpt urnally raife a^ frtj$^Jh€i dgjtimfi godzvAettKftlvis^ but foe this ohfcrve. fome. particulars.

. i.The fj^c4C7 ^ fi^l^fgs, conflflsnot in iht^ ^nantitj or. mttmher , but in the aMo/itj and manmr. Have jeu •fitred mnte mee Saeftfieesattdofferings intht^iUefnif[eJ$ttrty "lears^Ohmfe* ef Ifraii f AnH>$ ^ 2y> So I fay, ha(lchoUiOffcred prayers onto God in tbefe many daycs of chy diftrefles ? nay» thou haft; come before him reitb words , but not with prayers.

. What? thinkeft tboutbat.the L^rd t&plcafcd wi:h all thy cearcs^and with all t^eiiumbiings of thy. Spirit, and with a4 ^ the importoDicics of thy requcfts, whilesiander them ailthou docft not (lick to tell God to his face that he U^diffemiUr, and /far} in all thefe thy facrifices and approaches unto the greit and high God, thou didO not believe any one.promife' which be hathmide, thoaha(>choa{;hc that God would not do thee good^and is it likely that thou (Kooldeftfpeed well atr his, band, )wbo rcpaoacb|e^:(b£ true and fki(bfi|il God?.-

MMb

9^4 ObjeStionfagain^bditvkig Cb.idSea.^

Vbj. I do Ittdrtd )fr*7', %ii</ iTv^j*)?, r ato coiiirrfandtd bat I Verily"bdciyt' rt ?* W z/ifw^;1\ift; irlfurtelf yoti me 6'(^0d$ profnifef,bc #fll n^vcFpitl^fhi''th<*tft ro inc?

5cV: Good God ! wh3fj (hall the Lord not oft!/ cofnrrfani by a righteous word, but'aflbre ^nd invite bya'^oodand faithfiri wofd,a wotd is tiia? as friith it fe!f,afid is if bat a ru(h with u^? i$ it not 6f^ tfj^' more- ^recount with us? risj'^- li^ot of fo nuch account is the vvord-uF- a podre.man? No? tnarVcI that nothing comts aftcr^m^ny fceV+Vigs /fuch feef^ngs of pride and unbilitf^ i'nfiddity, for the pardon of which I adrifc fkceto" fp'eed up many more feeding? ot fait4i.

2. Right feekjffgs fi>ai aUAyes come to fomethtpfg- Thoiigli tkc ' ptcud and itnpaticf)^ pcrfons faid 7^ vfasiu v^Ant ft^ferif^ Cei^ and what profit is ii that tre have i^pt his Ordinancft^ avd thai rn hxve walked fn^nrfijallj befwe the Lor^M^l^ a ^. Yet God affuresthctn, that the daj jhould come that thejfhouli returne and Hifeern hitmen the irfj^hteem and the iitc^/dl htt^eets him that fetvetbGedy md hint that ferverhhhA^it^V^x: it. Street

. is that place of the Prophet fatal y Mii^eEURfhaSUng en-joj ibe trork^ of their hande , Ifa. 6j. i2. Ttej jhdll not tahenr in vain^nor bring forth far troUhle, VerfeiJ. It JbaU cetnk tg pafe\that before thijfcaMJrnSdnf^ef^ andn^hikfi thej are yet ^enkingjrvill he Of,y.i^. ^

And the reafoni5,becaufe(7^^i/iiirA>i who hathpromYeJ, • atid he rpiH nruer *f^ffer bit trnth to faile. If there bc any good thing which be hath commanded thee to pray for, and wbi:b he hath undertaken for thee in his promifes^ and which thou dofthombfyfoe out irt the name ofCbriftby faith;I fay, reft ' upon it, it (ball be given to thee if thou canft bat wait on God id the ufe of the means.

3. There is a double anfWer to the feeking of the foul^ one is real, another isfenfible: As when a rcqueft is prefented to the King, either for pardon or fettling; if he accepts of

the requcft and put« hirfealetothe autliorizing of thegrant, • the requeft is reaify done though(pcrhaps)che petitioner knows it not: So m is with the Lord many rimes irt his anfwerings-, be doth the things really for ns,though we be riot prefently fen-fible of it; we beg for mourning hearti ,and for heattf to hate finne, and for hearts to pray unto him,andtheri we feel our

hearts

. ■>

mam

pfe, i $ .Seft. 4. - . • ,^figen(t*

11

batrtf btrdy^an^ Ofir corxoptsoqs burfiing forcb i|ppn ys> whi^b Bitikes our hearts bUcrrly^o grieves and (tirrcs up extrfame Joacbings of our vile nj^tures, and caufctb tbe (oule to lie .groveling witbinoft fltiving^odferv^nc importunities ac be|t-ven gate; Wh^, here are now tbe^ very tbiogs cbac* we would have, yec we are not many times fenfible that thefe things are anfwers.

4. We mbftdiftingufli'cwi&t nothing abfolutely^Kn^n^hlng eomf4rstive/jf. Wby, it is true, that the Holy heart batbfuch an cxtream abomination of (inne, and foch an high tbirftof grice^tbat tbe prefenr^n^werrfro^ beaten feeme ts nothing (cbatis^ there is yet lomethiiig more and more which I would have, the prefent grants are: not fati^fying of my defires, yet fimothingu got by ev^y faithful fee&ing; there is not one faithful prayer > which thou naft difpatcbed to heaven, ttiit. it (UUvcrs thy rneffage . and h returned with a blcf-

Either ,1C gets moro ^d^tttoni^ to [omi grdcf or oi^t\ 0J-|pf«*;> j^Un^i^jfrom {^mf finne e^!otk^r^ or thorc Mjpo^tifnjofomf^fbfty out ottfir^Ot m<>Vc'refolktion fo ffcl^^' or moro Jtjeiff^ te ik^ik*

Xike thf many Bees which go ou^^ every oi^e cptiies home With feme thiRgi one with honey; another with waxjj foev$ry faith^ All prayer flics up to be.^yen and gathers fomctb.mg or c^er from.tbe good proipifes, and though not fp much as tli^p dffi^ zefi, yet alwayes w^r^ihen thou i^forvoft^ though not {0 n^nclf as to fafiifio , yet as to help.

5.Suppo$e that yet you are riot anrweredj,tis.tbcri dJ/Knetp m^fmnr i^nd quAtrol^ but it is thy Juti t^ vpoit. '! ,

I obfeivethis, . .' \ . ,'

.1. That Q^i nev4r givoi thoi fo l^rgt an alnus ^ but

that ibou needed the next boure to become a fai:thcr Peti« tioncr.

2.«Tbat God if pleafedto mak$ fhehggar to ft^j fometim^s M Aoor\ he doth n^t alwayes prefeiitly give, what he'intends certainty tobcftow,' buf as lvispi\n/r'rtf ^r4c<i is the tfgnjpirf of oMrgtfts Ani fppplics,Xo his orrn ^ijfdom is the difpenfor pt th^

time and fcafon. . , ,, :^ . , . ,

bloW tbco.as l^tgoo^neJl^obfthpromif^ flipuld draW! US tO

./tfArjwi ft?:the M^.^X-^CJ^-^^r,<«J«{//jf (i't^ttid cauf? us t^

^ .- ♦•

Oftivinghyfylh. CKr; .

oiii ami tin's! Goll doih eivecbce leave to itrithm, bot beribciit ilUo kill- *i»i if God doA promife, ihen it n Iby duty lo b«lie»e, tnd i( he (liyei, ihen it ii thy dotj to w.it, focC«<i«i»<i' ihM it »«;*.fr«,f»r,and«lrf.i«* a itff ilul wml fir kirn.

n

CHAP. XVI/.

1 OfUving by faith.

■tAnngfbnmrly Ameil BOto yof wfaftftitto

^ bekevc io the Ixft^ ]t(m Cbrift, tod «irnc{tly

r pccflied npoa you to get f«itb in bl«. 1 oov

V(t $ * F proceed to tnochcr Ufr, wbkh ( hippofiog that

be to cKcite tod Mrfwidc ypn tbca to lire i^ that faith in the Lord lefaiChrin.

Beloved, thCRbccwooffica of faith.

One it to breed ctnjitvSkm «nd *ectftMei , tnd ifiif i« done when the bcart»upongood,«odchoife, tod delibereted gtomdi (ffcftailt; iKlloed t» coafeni tod take whole Cbiift oponbiiowateiim.

Another if to bneed tUftntUnet^ tnd this ii done when the belccving foal mrteioandnued nfe of ibit folnelTcind vertue -which it ioCbrift tooching the conctmicd exigeociet of its niteind condition in tfatt life. At tticwtihi womtn, fliefirft gives her confenc, tnd becomes a wife, and then being a wifc.flie looiit opoB hei hasbtjid at the ooely perfon to roppljr her ^ di-rcA bcr.comfort her, provide for hei tod bert.

^ ii it widi fai^, firft it doth cfpoo'e the foole co Cbrill, it takei bira «■ Lord tad hatband, tnd then it cafH •U the provifioot of the fooie -upon brm > all die fopplies «nd helpt, it trofti OQ bin foc righteoofbcire, nm him T«r pitooa of fianci, on btm for gncc . oob bin fbr

ArtBgtb,

flrengch» on him for comfort 1 on him for eteratl life. &c.

Now bectQfe chii is % point of fingular confluence, give me leave tbererore ("and it matters nor, if now and then I make ~ t Kttte dfgr<lTtoo) to unfold tbefe particolars, that yoa may the better underftand tod be aflifted, bovir to nfe that faith in Chrift) which.jroii have to live upon him by » ii« •{ . . .

[' . I. What it ft (iatbe^general) t§ liv$ tj faiib.

2» To what )?4fr« tift Rf^ §ff0Hb mt^f txtenA.

3* What it is vofxt fmtic§Ui»lj f llw h Uub m CiHfi.

4* What 4irgmmm$ tnd .nUMefwumi I bave to prefle^ Bot only at gfiiiM irff^i^^ hot aifo the/Mir h fimb§m Ckrifi. ^

f. In what particalars ii» VfUiVirs fimli Htm kjf4i$h^n

6. 9rha ikb^i $ff9f§ tbi Uf$ tffukk. i 7. frj0ls^]i fe tbtt m /iw ^ f^fb.

. 8. frkat gHt^h^s fflty be found out to affift, and more and more to inctiw and ifutUf the btUtvhg bfmfiUl n Uvg bjfdiib. \ '

If any other profitable and pertinoit enquiry may her#-

nfter fatt in foe the better informttSbn and dire^n, be-

fides tbofe particular heads which I have now propound*

ed unto yon ^ you (hall ha^e a view of them likewife ^

.kit for tbeprefent I can think of tio more: Now the

God of mercy, and Father of all confolatibns , dired

nnd ble0e their deliveries fo unto you ^ chat you may not

only have that:>*«aiaiw/ijii^ bnt £w kj fnUb^ nay, and

dU h fmb^ and To receive the gni ^(ym fmtb ^ mn tbtt

■ ■ ' ■ V . .

I I

*- , li L , » ,'^.^Jw*A

X.f.. • t,; ..* .. SECT»

■ U-1.M * ■ ■ !

V8

•flW

rSca,

SECT. I.

t *

^efi. li. X'ZT/***^ "^ ••' (io the le^TAt) fta ih9 if

of life viz.. That there is a life of vegicacion which the trcw and plants do 4iVeUi^ « lif<bf :ln^/:iiiifaicfa the ^b^ift& md cactei do live}>«itdtMr lim^ ?• »V^/^Vm|tfai:aod knkMidgt wbidi Tnan dMblii«;af^ilittth«||reifji>iiffiofEaith.whi^ Chriftian either doth, or flioold live.

Neitbet vtiU t ftafUhvpvn^^ihe bffKxiiiM |ewfntfi67fti«{ \*j^fiMk.'^tfkxmm^bpi»oiM qMN^ ri«8|l*fc,>dttd 1900 oar felves; the other being an evangelical life , and np^Mi

Nor now of that oppoHtioD 'twisc the life effaith and tbe life •//<»//, the one bcbjj | ^ .*» iii^if^thr tq^h^ That depending upon Viw ffr, tbi»tupw mkt^i4^^/(An k) fmfk d^yeMiie M tducUQ cflniae^/«#V>bti>^|T(^ vitord iwlikbk doihhcBr; -' '* ' •'*-' "^ • '"* » ' -"•' ^"^ - ■"

. Tbefe things being pafled over^ I conjcAure, that to iifte 4f /Si*fi>iniiy betbvikfctibed. folireby lti^ml^mf99djmA.J^Mfif$U Comtdning i^ficHr: i»Mafaf^

iiitb»wh3ir« ^, ^#0/' fiHi^ ^*^^ 4D«iw iiM9^' 9#i^ :iMri!r^^'^^»Ml^ rflU^ feuding mfk^n his faifhfM Mt^* j^4^f¥mif^s M C^ftj f^ futabh and '{^nath/Mpfii&nH^a^ifHPekigi^tiUfim^rineer^atAi eUngikt whatf9iVer. ' ,

Here ai^^ivers^ ihihgs obforv^bte ) f iirftj to live 4iy faittHH i^floiM^ 4//o^::|C$is'^tt ktct^ « initt>ft,WmvrrAsoi»rtolv«iint^(>W3 ^\l^ (^Md)4>4»/)

tri^^iwi ib^vr believed^ and I am perfwadid^ Hmn,6if^if abU ta keep thae nhich T have committed untehim^ 2Tiai.M2. As if ,be fiiould iay, I have put my very fool and life into the hands of Cbrift,who I know willlookto it, t$kc careof it forever. Daoid makes this to be the putting of our felves under God^ ii^ivk Shepktd^'9it\.ii.u andf ai our Keeper,^ Pfalm. iai.5« Mark this^ a man lives not by fiiith when he undertakes to be.himfelf, the Lord ofhimfeif^ or a God to himfclf, when

be

Cbii7iS66bt. dflitm^fyj^h. ^

* ^ l 111 I I — I.

be ccoftf to'liii (ywtt fttM or wril fobfift by in$ own arme, ot when ht ptrti fa» cohfidenco in aay armd of fle(h* O no, fSihp^is Gid fli^ kpncftr ofiiur ieiniswud ]^tui^ and rcfigncf ap ilfto be^ aitd to be dtfpoftd t% the Lord plealeth; If b^ wilf have'mt td enjoy, *rcll • if to want, well; if to abound, wieH; ii^tdbeabufed^^reif; I would be akhe would hare me CO be, arid;I ix^oold be t^itti as he would hayie mt to bei €(htdd; fFbe' eHihh good tb beft6w a faire eftate upon me; I dtjfure to be* to^^/ta^nd" r^M/n/; If hb thinks ^ood to limit me to a meane eftate, I deflre to be humble and c^nttnitii If be keeps me in a free condition, I defire to hv him ; if in a perplexed condition, I yet defire to/r^rand/frv^i^Mi: though' I would be carefhl and dilifient, yet I would not be anxious and vexing; I dare to trmt him with piy foul, to preferye, fandifie, uphold, comfort, fave it; I truft him with my Wj, CO preferve, enable, change, and difpofe it;. I truft him with my whole f/^^, td give it, aker it, increafe it, leffen ic/ keep it i 'btelfe'it, as may make nkoft fo): hfs glory and toy good. , . ^ . ' /

cdflfiftar^^TBat** ' ' '^\, ", -''* ' ' '' ; '

Rfft ;:God' irair 'slfigcUht: 'looS$tife\ lie IS gootfritrft' 1^ ftfk * And whatf6evef g6o^ thfe creature ii (rapal)Ic of, or'dot* aftoilly »parti(rijitier,/he is rtlfe foie cabfk there-' of {^'tetantf (^rflrdtf *b<^ ''^ hrtt * atf'HaHa 'irid ri<^arfe" Odr eyes, •WViit pSpt4irtd'lft*f«^irdi,; btit'Gb'd be is* ctfe^ foufitaineih'd *. lA>hfl. ■? ^ ' '-^ '■' '"^ ■ *- '' ' * - ■' ' '.

Secondly, he hath fm all Covefsant gooifcr hU fervAntsirt-tiprimf/s:' The' pfotfiifts are nolhiria ejfe but a deed* of gfftfV^it'**irtl'thfcfr(i^hVd Ther6\Kath God freely

ahari^takfeb jWhatfoeVcr'biff^rtgs'tb ^I'kce'or glbry; to this life oMO*ttrii?''tbfii(5fi^li**t6- cOme- d6e(t *th6u wiiu thfs'or Chat , ' Wh'y, \x^hitf6cver' is fit'fof thVe* t6 have, ' thac I promife in the Name of my Sonne to give un^o tbee^faich Gcyd; * v. ■•..*' -

f9<M tb'Hvety ta'itH,ts t6 'ckft^*ntH6r^ it hkivc^ilf gatcsLit* is to cafttte frtil upon Gods pbrtiteVin Chr^It; to rily^ oh pod foe' any good wfeftchp God htth' pr^tAffed, and undertaken^ tbi^ r want, aftdFtbi# God h'ith'prolnlfcd^; hi bacli'under-

F f 2 taken

—: : — \

aao Ofhvtiighyfaitb, Ch.i7.Scd.a

■>'^

sECt. n.

^ifi. 2. "T' O whit fidies tie hft •ffdith mdy iXUmL

Sol. L You know cbac there are cwo eminenc (laces of our life.

' 1. Ooe is^ ^riii»4Avvt^icb refpeAs all cbc exigencies, varic-ties, windibgs,earnings, changes, defeftion^ ecltp(e.%fryais, and jiardAiips of the foul: Wbacfoever accidents may befatl an holy foul about cbe heaven^ condition, that appertainea to (be fpiricaal fiate \ all the fuppHes of grace, of fliengtb^ of comfort, of affurance,of afliftance againft temptacions, cor-reAions, tronblei^ all enliveoients and qoickningjs «f the Sp rit about all forts of duties and fervicea, aAive of pal^ ftve.

a. Another is temperat» which is not onety tbe terme of our naiural breathings, butaMptbefundry aod manifold oc» currences which befal us in the employments of our life % all the accidents,^ and interruptions! croffiogs.cbeckings, coiii* trarietiesi either in our bodiesi or calling^ or wealthy or perfons, or children^of ftrvants,or good name«

Briefly, the temporal 0ate comprehends allwharroevermay weaken; or waft,ordiftrsd: Alloranyofo«rtempesaLcoo» 8cntments,deHghts, defires^ends; as alfo adl oar umporaf fiipplementt for tbe being, or well-being of this poore and fliort life o£ oorsi, as health, flrengtb ^ friends ^ foo4.,

1

taken the (upply, and I will poA upon him fori^

Though I fee.1 no fuch thing; oay, though I feel tbe contrary, yetl4o not cafl; away ir>y corfidence: TbpM^bfi^^ truibloffome npt^thougb^bvi'f^ile^ dndhiniksioregam ^ yet if my fupply appears in any .w^ord of pri m(t^ I cake heart and fay, yet my condition is good, all is well andfure; My God hath. undertaken it for me, and in his Word will 1 truft,which i is jgood and true, he will not faile me, I (hall have wbat% ^ foever is good j find ^hat coo in a good time; This only injgeneral.

%

•<

■*

Ch.i7.S«ft*3. OflnriH^h^fiith. aai

Now cbf B Ifving by tutb cxtcpds to bo^ s 7^^ >/ i^^^it /iV# f; hi^fmih^ faid d]C?r^^A#/, Hab.lf4, of ibc \tm% in the temporal ftacc^ and , I Ht^ ^ th$ pi$k 0ftbe Sfftw of Gui^ fiid Pduixn G4l. a. a. fpeaking of hk fpintiialftate#

So tba(faicb bears up foal and. body, aod isbocii;forbci* veo and ciarib: Ic ferves to feccb \n ibe bh>o4 ol Cbrift^ the redemption by Cbrifi. pardoQjG^fiane^Qpdifavoar, all grace and cqmfort to t^TquU . h^AM ftrvestoicccb inal* lobeakb to the body^ricbet to tbctc(Ute,plenty, peaee/rieodf, what not} When I am fick|I yet tra(t in God for bealcb, when poor, I yet ti^oft on God for (officiencyf vtrbea ondcr reproacb, I yet croA onGod to clear my innocc^^iwherMindcf di^omforci and forfakementsJ yet truft onGod for favor and coantenance:. InallmydtAreflcsandreproacbef ^ IbaveyetbiS'Wordfqr niy fopplies and helps, upon which I refi^and thus I live by faith: (o. far as the promlics extendi fo far dotb living by faith esteoJ.

CtMTi

• '• • .- /. JIECT.'IU. ,.■■ .

■

#^^•3* VI P^ 'O^^^ particolarly. vtbdrp is to tivftyf^ith^ $01 l|vtlUellyouwbajt Ijthiojkof >(^./#a^;Mi#^vi^

l^f mfi $f k mfor si thi conJUtUns Mndixigencies cf tbf foml 4^ ^■n»-'

tout it J ^ ritmsU fintf. ,, ..

For cb^ opening of (hii& dcfcripcion,>i(f ill cotich opotichree

things. ^.' : , f '. s r :*-' '^ ' " n. k*

iAhtfzt\KuUTC0niUi4nt and fjx^gencfcfoftbefoml.bytear '^''*"'8»^ Son of which si bath nttd 10 iitno ty fditk - '

a- Tbe/<i/wj;iaod)i<w/#and^/ir;t/ari/f,for the fnpply. and help oJFa bflceving fouL

by faith on^hpfi.. . ,•-.».

Fi«il.t the partifalir cMMMtiong^ni ixkffminof tin. fnti \^ you muftknow this, That tQliv$ fy jMk^tfa^fokth two tbimff eaoor pact, de/fB and itifmffUhn^s,

Ffj Thcrct

mmmmmtmK^mmmm^m

9« \<ifh^^iyfkith, '-^iBkif^Mk.*^

There is fomeching>l7#^ ttpefi'Cfff^kflrfletildimr, tfml wV ^Mfic^helpour fetver^ Md^ertf*!^ #^ j{<» abf6ttf ty fafc|r;tbi$

feto1*re5UpoAt!l»emHrRe«>!i .^'^\ '^ \ - c r* - .

i.-The fin(^ ^i^i^ i 'rti*Is'.a grrtit- Inatttr,, it maker the repy* beatt MDi-tiMFre« tiy Vreml^e; it if sfv bmy btirden when a ifitif (i^Wne^ W^fRfllM Mf^Jt'jmfi C^i, tfte leaft of thfm.pM»^<*iiig'iw)d 'dfettiftme;' ttS^ h i tiiiie^ofbdtiMe, for

t/b pay a iii#rhmg < alPtMf^lft^ it btifin^it; cait. iieVer mfwet divine ]ivftice.< TliHvt»*oiicfexig^rTceiibw* wMdi makes a man* capable t4> 1i>9«>by «mK; co^ImIi out t(^ Orrift, ai)d m rry what* lie m«:4<^tef Mmri^ttVi»¥tfi.fc-fftffcF,*W^'^ ftaffiteiVe'.

2. The> /Vi^e >/ mhMJmf^a^y- Wfly;Odd;^iqt)ire« Wholy conformity w hl%^ dWiteWilli m' heart, and ih litr, rbat oQr natiire (Mould b(('ai he r^ijtiifW) and odr-wtyei arbe <fom-mands,bot when the foulis ableaftively to refleAonit Telfe, aikHook on God-i-und tticir to compaire'whaf it is and" fiatii ' done, with what it {houldbe,and (houid have done; It isa« mazed at its own unrigbte^afnelte, and this is mach increafed, for it knows that no mnriibttom perfon /ball go u heaven; It

k^oWs ^bacGod'nvfUnotpkorfounceanriglitechrs judgemenV; He will not acquit a man is righteous whobadf n6't rightcODf' dcfie.Wr ihtlthret^r^fllai^d h» jud^etherrc'before him/ ^dW tUa i("«otbtbcrexigfiiiee'WMcfi>pBts tire ftkaopontfit Iffe* iif^ faiih. •■ ^- ' ..' '» - ■ • -* ? ■

J. The times ofii[irti$n, when all thctrohif6rt»brileVtden« tcs^ the GHtfftfati'fl*re are drftwiv off, as it ^krt; whtn ttte JjLord confinesT bimielfe and all ro his promife: The poor foal hath no fpark^ f^xb^^tt f iptiafh no gfirnpfe of divine fii. vour,ifit canfindeGodtobe hisGod, and Chriftito brics Cbriflin tfie proxbjfes^ Well anA^od^ bur there is do feeling, nor handling any fenfible tokens• This is aiiorhcr exigence;^

4. The 'times ofWhttarikjt; when the Sunfteftcfmest&bte darirened, and w hen mercy feems-to be angry .and wbtn-gde^ ' lity feems'to^aft«o#, When* 'mitttlfQhttffe fe^mes fbrgetf)|t,Gbd feenes notcq regard qs,> butto ligfaf againft liSiandOHrlIl;>^fab did call to us to come unto bnn»doth feem^to^so aWay fVbUi'iir.^

. ^ Othis

tm

^tHA'iik ftrojig «zfgenee «f tb^ T^k, Md^if ti9tt now tanft hfivebyfiiith, ' ,"

•»''5. Thlfc»?ii»i/^/ii^jf/^ #KefttnrtnX6tt'that his ^ork it'igHeifti'afujflbti Ifreit^b 7s ftiialL dairies iniiny; power littlS, «fftdK<]^^dWI,ii6c'ab1c'rodo'for Chrifl:, nfoe 9ble to hlkr foe Cbrff|,camiot'phty^fceat, feceivc/obe^ as tic- flioald, a^ be woold. TbisicairQanexigeofcof the foul wbetelhit needs to

. -i^. im t8Mi»<^ vMkfti'int'. iifbiij'aidtii-ftitiiinne arteflt. I»v^hid-tiiott^ flirne'jbAdlfee^-'deUfolfi^gdlatidsIt c'oii-flffh bad b«eM jntfti boc fiow'fie ][>ercirlv^$ nnnb to rift IiIk 1^ a'^fti^d inkn, dbd.Hl»r«fib6d',evek ready to beire'dov»ti the. ftii1iE'<wr^ 'Anx%icthK'.\xX^Sftic^AtiiL vioti^hcif oi^ wicked tfrddlfti^aiMltit^i^tfoa^i'^^i.'fb'Miif is't^^,'ft<)'ribt. 'tK'^ 'itt ««lf l¥tff¥i^ClftHl1likiiotd<'i^ii,fo^i:b;J^4/#r i&r^^^

iwrf*rt/&. , , •■ ^••-'i ^^ •• -

'^V'Tfic 'i^jjfV(tiii}Uti»>t, wWch'fifcea cifofle wirfde, t^iit* the <Qiib ahnoft un'ifa' water; "The gat^i' of hell"fee(n« \odt4n ■xhktdklfei'i^m{k\titMV»id ^WepWeVs or^lirk^

^'bte'«?0rifitteH<*5h'dJtiJfft( th«thepo6r«rqql ..

afmdft 1>rougbi^ tiij ^lim'aod dekcb' W/ reafoA .of '^hem. This ts •Ifoaootb,ecexicfc«ietfoVA<foukViftaiit.tjft'ofthrift,- isn^'to

.rS.'^nf'M »/td»^4^-',,A: Wii'tHta6u'tii8 of i^Jck^i l«bl6bcfirih'Hi<ln?1ike Ipftl-p rafors; 'Wothid'arid cutclfa qiali? goodNiTB--', wficf^'tKelf fiahiU.lil'.c^laws.of Lyons,,teare'a-W9J the*"prey, they^tife^^wiyttji^.lhnocency of theupri^hc, tbd thi'- tflatrs^ 'iihttiifis/til^di^ '.ah • tiie.eartTify chcourags-B)ents>af rhe tigh'febu^Si tTaV^tifiiS Itiay alio te ah eitgcrice, f^i; fhr Ibtii fo^lVel^'faicH ih CbVift, ^'nd ^o iake up all in liini a-

l0B«.

*i/^; 4 '.fit0\rHlkejpJ.in A7f J . fie- qonft. Itnow two

' Rrff, that tJri/lif^/iS.wgAi'i few **WV'«3rt'^^^^ ' ' *-• Se-

^*3

therefore 1 pray you remember. ^ Fjift^that Chrift. hjub efi9Hf^ in/^ftimfpf ^t^fw^r- fi( fbe txi^

'tiucbje is ctleie a^.« fure.OW(x itndb^Kofu ^ caooocbecift upon toy ftieigbc or (rouble ivi}»cro^,vff, but OxiiH it able .U) relieve iu . . - .

J. For the fenfe#/j(ii^ii/: Wby, in (bu>(li^re ii (b«c w jChfi^ jwb^h cajAtake J( qtf; .£/« ^/0^ k good ptymeor , 9n4 It ^(as flied ftfi* <^[ umiJlflonjQf fifis ; He qua make pcdt^ peace, and/4/;/jff tctht.mm^t As tbe teaft fionc oecdi bit^ merit, fo (be g<eared docb not etcecd it t If Chrift vrooid but offer up bis foul foctbme« bis m^rict for^chy crefpaiIb,Us ^eciou$ oiood for thy bloody ^rimet; Wby; God will be pi* X cified.fo( htf biqod is tje ,bJoo4 </4/ifCT?f^#/ ^^mei/iatiim, of olocting out,of peace &c«'

2. So for mnri^bumfitefei Wb;»cberc is cbai ipCbrift wbich can prerent the rigbcepus uofpottedi anblal&ea))le; whic^cts prcftnc (hceglorious .MTi^W ^^1 > tt^riwi^dr. 4S the APofile

\ He cau fJadiK aq tmple garni^ns vvichauc anyjrnt, tn obedience nrhicb ^'as pccfeft, which God wiU a<:cept, for which b^ will*)uftiHe the^ ; ThoQgb /A/m ewn rigbumf^tp ( for iriitrer of judicial Jufli ficacioo) In 4/ filibj ngs^

3. *rbe like may be faid in a proportion to di tbi §tbir wxigfticiis. Though thoo J)eweak in grace t feeble in docy^ yet he can make ^ gr^i tp 4tb0$m4\ i^nA he can JFr€9$gtkm $hi fitbU l(nifs , and^he can €0mf§r$ \h m§mming ffirii , and he can open heaven againe s He can open thy eyes that cboa (halt fee thy God again; yea^ and as thou baft done formerly) aa thy God, yea^ he can conquer the bufieff con uption, and put by thyflrongeft temptation > and ftaod by cb^ in die bittereft 6|)pofition*

2. Nay, and Chrift HhotSM^inttipf G^i to be, and do alt this for the beieever, and m vfrj mUmg. Hi i$ m^Ji mi# m if ^«^, (£iith the Apoftle. i dr. i. 30.) wifd^me , rigbifmfnefft ^ fanfiifitatiop'^itridfmpiidn.i therefpr&js be called the barn^f fttvafiin^ th^ J^ftifUr of bit ^ofti^ the StanJUrd to which we (hould repaire , the firgngtb #/ tbtm tbm tr»^ in bim , in a

word.

word»be wnn im^cd • Mcdiacw witb histriple officc^of Pricft, >Qifto()faer, afldKiogi CO be, |ad codoall chii for ibcb wart

Nievccs^ ' . i ^ .

Thoodo^DocjmfUketbyfelf, nor mifconccive of God or Cbrift, when choogocfttotbe Lord Jefus inany ofdiy ftrcicsi cbcn CO be aPrieft fur cbee» or to be a Prophec for chee^ or co be a King ubco dice. O nO| God baiB appoioced him co be che Sa* fionr of fai$ body, to be che head of bti Cborcb, and ChrU),who vaacbut ably iflvefted,is as wilting and fatcbfoi co difcharge afid per^or<ine. • -.

}. Tbefecbthgsbcingcobe known and granted»chere foi* \^m^ in che ibtrd place the conjnuRkH 0fth$f9 iir# i«^/A#r,whtcb indeed ii the wr^ -'»tM; IfjftiUk ppwm CMft^

WbeA the fool is in any esigeace, and cooea co Ghrifti and pBCi4t ftif nponhim^ and cmfts to bioi for help, chii is to live by faith oa Cfarifh Suppofe a perfon feofible of nrncb g^ilCi many finfbl coAAiiBgna, or omifli^ns lay heavy and fore opon birot faefs grieved at bdirc cbac be hath io diflionoured God, takt ahem otfiieiinotable,aad'cfaerefoiefarrenonncccb all in him^ felf^toCbrift bigots and'faich chns, Oblcfled Lord Jefns, llioa didft (bed thy precioas blood for the retorflion of finner, cbcw haft ofifered mie chy felf^ and all thy precious purchafes and btaefics; I have by faich accepted ofcbct) of th^e alone, with aH my foul CO be my Lord and Saviour; Now none ra heaven or caijtb^ can procure me the pardon or cbefe (ins,&QC chy felf.and tboocanftdo it; I befeech cfaee chat chy blood may be niiea-comment co-ihy father; ftn^ I will, and doeaft my fool upon cbeetthte alone,for che parden, and I will cruft unco cbte for the difehargCfiof my many, of aH my tranfgttflionti; Thy bloNod is che price that L will tr oft co, aod reft upon. This is td. Lve by faith in Chrift in cbac particular; yea, choogbche fenfe of guile be great, and checrnchof it undeniable, yecco believe che pardon in Chrift, and co offer his factsfaftions;yea, to adven-tore, and to roll che foul upon him for it, for Chrift bach called . /mc, ond be bach faid chat he will cafe me, &c.

So againe, fuppofe cbac then feeleft cormpciona ftrongly wcKking, and^ccmpcationa^fievoDfly aifaoUii^, nowtohve by faich 00 Chrift isto come unco, bioa, (.knowing che Kingly paw9rofbiiigjraice>aodco^feecbhimtofabdiie icii<)nicieafoc

" G g tbeei

,^a^mmmimKmm^wtmmmmmm»mmrv9

aa^. Wh»sfuuhw Qhaj.Mt.^

tfaeci4 ladcoimd fertbch«riKL of bis SptpMr^dw power itf hh grick>iiiL$piri^ to nKMrcifi^ chy lafts yecaiom^Mid to uuftiyoo bim.chac be will do tbt§ for ibee, and cberefoie cbou wtk apply iby£rlF^wicbptticfH:f aodiCcnfUleDceto cbeuftof all cootttra-ted wtyes and nwanrs^ tbrgugb' which Cbrift will maoifieft dm powrrQnco6byroQU//lk»is^^W/l^a«rjif JefnsChfifi fatdp4fSii, RoiBu 7. A« if be ibotiid £iy» I. am not able for my life 19 n>oc one, to beat down, ibefe vile Aorioos. bur I caft my felf apon ^fipsChrifl^, I tfufi unto bim^and vtrily beleese be will delitcr IDC; the I'ke miy be £iid of all the otber exigences, but J caMM repeaf^ll;

. Coofider tbat tbe habit oc ^^tltty of faitb b ooe fbing, and theofcorexcrctleoffaicb iaaMibcff things tbeioiil^eii.i«rci by fattb 60 Cbrift, when k inpaovci itsioteneft in Cbrift, wbeb t€ can tfuft f o bi(Q CO ftipptf all tea wants; a Qao if faid to^ li«e bf bfisad^ot when he bach it in bis Cupboard,, bat when be lakes pod eatc^vici and a oaii ii*faid to Urc opoa biaa[iQoeyi.flM when be lets it CO lie dead in biieheft, biitwbeo be curaes and wiiides ic for btsbenefit andiiippDrc. So bercj to live by faicb 00 Cbiift. is CO pot faith to work* my works are in my ieif^ but tbe AippUes ofmy fool are in Cbrift; asl go to divine providence, aiidfiir By felf on its faicbfol fio werfni gopdneflie for my body /o I wfl go to tbe Lordjeiiis, aad pot my felfon^bis^g^aeioHS andkci^ tiioe AUnefle for my fooL ^ 4t TUngi. Ytc obferve a few tbingc, for the clearer opening of

1^ To live by ftkb on Cbrift, ic is more then 4 aiMVfi# fhinhg^fmr w^nis, or an 4r^ftW]j^ #f M ftdmp. To fee fcarfity in tbe boofe, aod pieocy m tbe M^Cl^^^ tbb may he, and it nuy be vaine, oqIc^ we go fprth co fetfb io the f^o^ ttifes.

Whilef tbe fool keeps Jiome,jc lives not by faitb t 7iv Hfr ^f fidib liij dh^adj: a man may have grace to fee bis wanta,Md yet be lives not by faiib» till be can gee oot onto Chcift. i mriil jg^t&thf Prcphgi, u tke ansa tfG^ftxd. tbe wooian labo b{u| a croiibled fpirit iotker itsd dhld: Yea,this recoveredb«r^ild igaine : Iflcmhmi tpwdt tk$ k$m tfbisfgymmt IfimU ^ upkmk^ . fiUjkiPi tkfG0ff€l\jQawi&hx\tk%^ tbe piccber tocbe.well^ if y|(».uuUhivei|«ter;jandthedttUM.fl^^ co

ebe

I

I

€bc bftftft, if it iroirid faftre nifk; and the foul moft go onto Chrrft. ic ottift approtfb imco faim. or elfe ic it boc t froiritffe trouble, k ti not t living by faith on bim.

2. To live by faith oft Chrifti h ii more then a meer going to Chrtft^though'the motion of the fool out of it felf be required, yet tbfea3<mc is ndrfcifflciedt. If I go to a man for to leh^ tne an hofidied poand, tt'tither 1 will not ^ak to bim, or tmft bloL &m i% hbonr loft; fe,though we do addrefle our fehres to Chrift Ems help, but will not truft upon b \m fdr foppiy, this is not yet to Kve by faith. F6r,

The l^fe of faith on Cbrift is raifed by three things*

V\i&;bhfHhef[e.

Thirdly, hh fMhfmlmfe, tnd all Aefc endoce the foul t* criiftiintobiiiL: htxinite 0U9$$gjh\ B^go.l^W tnifthim;he is Hsij ft^mgh^in^n^tt I wilf tpuft him; he is fsithfiil, and wit! rertiitnlydome^ood, therefore I will trudhim. So that to Ifve by firith, k is to live by tmft; one is faid to Iive1)y truft,when he hiib nothing from anoilier, bat bis wordjOrbisbond", I think htm boneft, or I have him faft bound, therefore I will tmft him/ Tboo haft file WMd of thrift, and the PromiTe of Chrift^ wMtb if afitire^rtitb;' to whieh^ if ttroa doeft tmft, thoa doeft lively fiiicbf m fitefatid do not «i6m]^aine, if Ccomplaine ind deaQrprtyitfIpriyanddonott^aft,fhrsis notyetro five b^ ^ftb; f0^reaslean tmftnponCfariftitbath^ win fopffly ana het^ RVf fotfI, (& fatre I do live by faith: • 51 Nay, Thirdly, ta ^Hve by faiA, fs not onely to

9i^mit uf^nCMft far fnppff, hvX it is to exfetlthe jirf^'

Tbeire is a great difference •« wxt the Hfraffitt^, and the /ifi •ffaith : Senfe is oppofite to expedation; it is only for tbe pre^ rent>wbirtfc'tfatb,rtfat makes it up, it Irveis upon no ftock But tbatinbaOd,1>Dt faith reckon^ its eftSfte mpttf froni what lies in bondf^ then what the perfori firtdesfntlJepufre : ttHndesthe gKkctft part of the fouls eftaf^, yet mthepromifer^andyet in Ohrtft) and in both gratioafly, and aflbredfy Qndereaken;where* up9tLkiMh maketbcifeulnot'imiy to go to Chrift, but to rrbft hiiBj a«d DM oglffoj%actoeipeft'alMrvvaitt patiently; hi Att besr mr^he will do lOC gbod^fv vfiU n§$ ft$ff!nr fin u hn^ Ami^ni

,mmtmtmm^0mmmmi»mmmmm^mmmmm^imm^^aimmi^^mmmmm^mma

be will fend fmrth ilw r§i dfUi f^^t b« wHI make Ugt^a^ u 0^ i(tf«fr4>hewill noc/r4w fiw fmrfnk^ mtf^ be willfemfie for 81^, hisintcrciflioo(hallbe cfivdoftl, I(btll jreclfciclie/^jrer tfhm

4§4^thtihevert0eof^9iiref0rreiSi00,

As CO pf ay and not to truft, fo to rroiV aiutiiot mttprft, to . 'troft ahd^chcn to murmur, to xxufk «nd ro untrcrft, wbiks wc arr f^a^ir g, to gee the foui to puc it feife upon Cfarift, and before «rebave done fpeaking^co pluck of ebe foul againe, to defiice I9ut own CcaliDg, co caftaway mt confidence^ tbtf it illiYery ill * . ^ *

h is true xbtt the a9f •f fdhb are. capable of ^fskfiip $ and tiroof#fp«yKrf0ii,onenianfiiiy more confidentlyrmft and. ex« peA, and another lefTe; fometimes the. fane man is more pu#e andhighiflthetdoftrufiing, and Sometimes he Jiatb much «• do t^irhbis heart, to getJt. to roll it ielf on Chrift; but yet he doib do it againft many f<ares, and againft many corfsjpt tea-fonin{^<»i now be Uycs by faitb, bat then know it it th i|| bafiu nefle mftamly (o reverie the ad$ of faith, faint in it, or but to (fa^ed JeAit Cbrift hipifelf, eitbefio bi$ power^or good-8efle,or truth. ^ • .. ;.*

Fourtbly»ialii«by fiidbpn ChriA^ it is j|ii^#/r«ryFcf# ir#ri^, it is totn^onbim^ not.foifoi^i^ thing oply^ bllliforeVery tbingv wbicn concerns the ftatc of the £>qU Tpefbii} is« needy tbingy nacorallyit iafo,and foit is fpirituaUy; eiiiler itneedt^ace^ * or more fface, or ftref^tb, or comfort, or peace, or meicy, aoa Mrdon« fome thing or otb^r it wants;Qow Cbrift U in a^tmi^^ Jpffh ^o ^he fouj, be bath grace ^cn^ogb, and rigbtcoufncffe e-noogh.and power enoi^gb^and^petceyandplenteous redenipCK on: Now then as our wants appear, or as they roultiplyjo moft faith appear and abound in ita a^s, if we will befaid to live bv

1 will be rfgbteonfnefle to thaeiaitfa Cbrift, and I will tiuft^ Bpon thee for it faitb faitbf I will be (an^tfication to tbee faith t Cbrift, and Iwill troftopon tbee for it fakbfiitb $ 1 «;ill beVe^ demption to tbee Cutb Cbrift, and I wtil tnift unto tbee fof^ tbtt too,faitb faitbf yea, I will rruft upon tbee to be my contino* ainropitiation* continual incenceffion, to be my continual-fof- . ficiency nod fitengtb^for.mwc traec,fiw^ckw««g,forcdmfof^^ fttfAlvation^oi'alL. 1 .r ; <., *.

iubdoei^faevilldtoielMriiie; doth Satin rcnenrhis ctnipuci^ ob${ ind I wtik rvmw ny td4rc&§ 10 Cbriftv who iviil igaim < I rraft ) htiif0 kim mw4»r tmj fe9f^ cmj coafqvts ire^om» boc Iwi4l to Cbnftvi will Ute^ipan htm, btr vvtllcoiDf igaio and tbcta By joy (hall be full. ^

' And fodc«d ibc life §(fiiiby as itiaamokiplied viark, / for ic fl»k<tthe foal calivf vfOifChfift foricsmaoifold gfacc,yfo ic if a repeated vrork« it Itadi oothc fool often «Qd often even; ^ ibe faaie kinds oflbppiiei^ : .^

Ob\. O faiib cbe foul, I did go $0 Gfaiift« and did Jketech him Mreb«keSifi|]>aQdIi traft^iM bioii.tnd follbwcd ooyfiiiii ud foood it fo; but mw Satan tempci again^ novr (in. works ^^ .gdiOi now my bean if do\«n again, duli^ anddcad, and feeble a^ gtio* ', .. •. ^ •» .'I • • • t-

t Amf^ i f«y co/ocli afl one^ u Hv h^fmh^ tU^ ^g^phmft^ mft fbfifiy itJa (0 be. *4^lrgmfii% it.iitarelitofio^n bim,tc it (ia often Wcorn^M we have neeol it ia^todraw warn: dt(ten from tbe fame ftp^tain: AstiCbfiftdidky^aperfon, :Wbatff>ever'Chy' foni f$^t4u ^(.<<^ f)^ fpr it) and wJtonfis^vef }iy»£ come J will do ic lor thee, and tbe heart goes confidently to tbe Lord of i^slijii

.11

S'EC T». IVf»'' * -' ♦»'-

i •■

w

J • • I

by it?. • • •

^«A Tbeyviire foenanyi tbatI4mow not4ireli^wbcket0be4)

Firft»4lf m^i^^reiKr#iiHM^jt4ri«% tbis.iaig^rpatBSflponfbe': lifcoffatib) n. *•; • ' •" '• ' -^

Fitft,tbe ///> •(faith if 4ongrmdMs,t^ 9nr tf^n^'/MMKfor wbetts OUf)

co^idiiion» but a ^^ependingb^itig, ftch a being^s ittbtifta opofi, ^

a^byAnocbettf ::i

., Takq u$i0tfr04tmr0S4 aodfo W«Hrt bm Jfmms^fMgkt,^ whiisb:}

abdoi^e ifcaltiHbr AveMt»»:€$mti|»d^ :Wftjwe>

Gg3. like.

•oreUeiM€«nnocftftodl)0r Hteiiiefloinm^ibff molk be kt in

^ the grotiiidi, and chm vtiefedt aiiit femrd^^of elfe klwy Mwwsti

oor vvtiole btkig, end) vvwking, and miffiteiitace t^ ^om hiei

fbac made na i InJ^ W Miii, imI anH^^; Mi Imw a^r Ae^.

' ATidi€alMr^aa»49f«kp^Aiii^r#;r6'<hali we^iad chat doc only oarnlCQftlibmubj'biic oarfjpirifcuJt^iQingi'tiot'Oiily lift', biic Ifioss <ooi depends not/oniitai mebo bathuc; bocoaGodwfad

Save tc; Grace i&a fureec ftreamc, but chai^Ucmeli and roiiwa 'ftt,'Wc«afriftMfedb9'i^<)'M^f^B^P^^ ^^ isafrmcfbl braMb, bfpithat branch docb ftaod andbear.becaare Qpbddifid Ay^Kcd ^ « mofe fraaftij rooc r Hence ii k thee Cbrift is caMed clNa htsi^ and we tbe mimkats\ be ia eitied cbe r#ii, and. ftetli* tranchai he the f^mniatUn-^^ne^ wc the h$ildi»g; he if caHe4

iher^<:.. Mve (be )6M/r foiA aira*^ itrl* Ae the *ai^«aJ^, we

the wifi and ^<i^ iie the Xanf.i < a Ad w« tbe' /WM»r#;' h% tiin

j%i!i#iir4^and «Mibe/hn^f^;betbe iiitr/», and vre tte M/i; Alt

vidfcb doimdenee f hie much, - cMir oor life ii in HtYti^ upi>i» hi*,

ftar we ate dcpeodiiitsi fi^im bim^ w§ tiik, cbertfore /v/mi MuTiM

JS9mtdXv0. '■ ' -• •• "•- .• - ^■'

Secondly, (he wr^i;^/? rfofir c^nJitimv otir cOhdkfob^^beM

•belowdoch fofhift, and vary,and faile,go and cooie, tfaac if

we denoc Ii veby fa i t h , we < antioc-< boneftfy ) lire atalt .• HeTpg

failedmanevtry /Idi Mi ^DmH.M mem f^rfaJk^miMi f^U i

Wi knetm nat ^hai t0 JI0 fatd Jet$fapka$ : God it plea fed to call

offall our corofor(s,(o gather up into bis own hands of promt-

fes a1i> derYiappofta. Iris with ai^ many tinea as sskHa ^'p

laden^ bot oa a Mdden broken to piecety now the perfons of ne^

ceflSty iDuft fwim towards the (hore, and -to tbe rocks: SoGod^

dortidaihiiv pieces our (owar confld^mea ** he tracka a^Ac.

fta(e, he fcparates very friends; he gives not a heart^to peojfl^*!

t^(heW:«sco«fipifiMS .* and forrowes on*a(T fides^fk>m in

themfclves, a man hath nothing in all the world left bim, bftt'

Crods tond^itward of psomife. •

So for tbe tfj^arr pfth$(auls It a freqnentty f& douded, fo rfark«' -oed,fo cbeckedifodiftrefled/foaflaulced, thataJt tbe ifieanea ' 4iiiderbeavendo not itelkve it; IT tfie Lord^Kxd ftot^belp, if OMiftbeiiattbvfMk^H^ticftbe^Mirered oi^Ai^

' ' Now

How in (ndi cafet^ isiMrcL: tbosmtfiiiimu rnhMy tcdnccd tb the f»w»i(<»i.WDqi9 Qlnriii« <bferej^

(ptin apdgriefe^ orwiU iNPCtli iacQ the va^ of vi€kc4« aciTe,if if lives aot by faick iathe cafes oFaU feafibc lequcfln* .tiOoi.' Fofi • 7 : '•*> •' -'

t »♦# *^i*# $h4tfi%s dm 4M^gf did pw Htf ^ght^ ffk -him frmft^ m $kiNti99H^fibfJL0ri^Htdfi4]tm^b§t^ <?#4/ Jfa. $o« J Q» Faith

I am feeibeffarsin thccbickail nigbt of iarknefic^ there is nobbing biK iiiiK n^bkb can cell rb^ &>ol.of rkhmercy m tfae timt of greaccft fejafe of cxccedtjig guttcj Md (bare; ia nof tb^ buc faitb wbic^caiifinda.owfliUteife^^nate Cbrtft

I Air a (oqI wbi<b W bifctrty tasfi^ of tfi JKoiiil«ri6)^ and pomt^

; oiwl aflBmiRf & . Ti)i ibe Aa^l ctiaeaptd:0|Koed H4gm>s ffu t0 in t\mf$nmmn»^^ gave u(» barthil4 fprdiaad^fo q«« hfla w^ tiaviefaicb co opeo our eyesio lea thefeufntain ch^tm . 4ii4 air rcy i» C)»d luid CbriA, I ^caH ylai cbat Jo many of our ia»geo«^:we ihaU ibr<htf 9mai aUs^aliar'aaad^^aodloft^ ai|d:

frm. 0k,kmr4,fpmif9: POT wocd of Qod Js^iteteity aaoiigb ao -fricbu If a. Marrincr aao gee toibcijtapof theMaft, andde^ fcry hot a point <^)andi be is ^omw. glbd, aU.ft<j(vei^\lakb. is * i^td CO /f# lirr frmmfn ^^t 4% Hibt i li. well iaiiiiiaub ca the foal now* as ?m/ toxben "kbit^f^hi .with Um^ itpfgiUcki^rf thoB ihalc ycc dowclU grace, aadmaicy, and J)efpwiileo«ia». Cod bach pcomiiad i^, and Ctekft-wiUiHoake all the .ftdmi^ /#j^ 7># 0>Uytm0i «MUti)e«^ihe^<bhUivciiiccai«feo£iba»ga^;

SecondHTv If we eonfidaatir^i bin^^^' ibereJs^«fia9icteMraa«^. foji why jveihoald bva by fai<b. . Tbeirei»e^(k.arpi8ieiilswbichiwaamybabddinGod^cjaea* 6/Ibmgr.^

..itttcaQd perfarade m jCodiyabyfattih .i

Jirsbm^ Wbai'acbaa?Hiatia^ 1 aoi «& ^fobiee apl indepee*

4enc tflenee tii: refpcAt>f my felfj, infioitely petfadb aad e-^

.a>oiigb,aadiiawa(ioagiiacid fMugfa to faciifioi aiU cbe wpatd*.

Tadfce aJl tba pfoiqiUc atafucei io aba.taoaUl.aad.iu«uiiiip.

»b6iftf

^% ' Argnukais tafd'fiBatk Ch. i ^.Scd.^

■MW

M'b;e tttpeded; to iheiddfieodiiig j co bv i||pletffAftd wicb «iiicf r;;€«fli i»le oitoiiop bif mto j^riciiter ii covartti OTtr fbtctttonoiitMblcwifitt, tfaemroti o^btsfoul are awtiy.foaf lusbody, fi>ki£h.spflflce,Aiirbic<tben,tiid bD«9 laaiiy are tte neceflicies of every man? Buc now G^ is Mlfnfficiem (* tbac it) jie batb en^Bfilr ci> (tippiy every><fDih;' He can cpen Bhh^md^ ^Itxtvtr}^ Livi^tiS^n^ lhM,^f0mefi tl^k4md({8id Umni, t>n .145/ kf.),*wn(^fMtisfiifi pke i€fo0 tf wmrjH^lng rArnj^, aodfw jf able to mtil{rM gr4C$ lU^und^'idAXh^t Apoftle,^ C^r«^/ft i\t 19. rkh:tPi si^ ihuti cailmfon , Rom. 10.1 1, He is atU- $9 d$ {fifh IJIQ^ exutd^iig akmtkUmit ak^vt #£ wi C4tt a^ #r thimh^ Mf G$d JmUifmffi^dU )99ttni9i ^uccmri^g tobii rkhn ""iffghi^

ifj^^taC^ri^ Pbiii'4; 19- Tbe Smm€XO^ fee batb ttgbc eniHi^ for awhole .irorkt,«fl4 a/#iapMii7#4ath water etiongh fbr a -wboffc coDkicrey'( Wby^ all good; i^ in. God, both origiDaH)% !aaad.>emineDtly^andi€«afaliy,(cbac is) ^e is g^cdncflt ic felf^, «ad all goodsiefle.,ifikl||4(Ie, Wifhonc wanr^ftrcifgtb;:w^boill bvea^nrOr, boliaafleii wiibdat Memifii, yea^ and vbt^nttMM cauie of goodneflie, and cbercfoce infinitely able co'fbfpiy,

and help, ^nd do good: there is oo one -neccflicy, bof be (is laUe infioiteiy coluccouriCr and many;.yea 1 alt necclEciea

are^uKcobccomparedtacIia unfaihomed grea^neie, tod e» iCMidjagoefleof bis (olheileand alfufficiency^'^i* t

.. :2.. HkCmmMndx KtGoii is an abfokice and MX good^ah

Q9k helps do center in him as tn cbeir cTompleit -caofe) fo be

bath commanded us -to live opon bis alfufiicieMy by Aitcb.

Hoiy,often doyoaread tboie abarges, l^mfi 9»fm th L^rJ, mmHmk ihjtm^ t$ ibf^l^ftdtttffi uf^ him^ ftmf v^ ght (SoJ 0f

facoif C4fl thy €sr0 9mkm. As if God {hoaki fay 4mroclk^fi>fli -ofaMo, Immbe^ and there is liooeelfe befidcs memrtia can

do yon good; chere is not any good io all (be world wbicb

yOQ want bQtlamabktojfbppfyit, I an alfufficient for mf«

dom» f6r bolineflet for merq^, for po«/er, for grace, for cooiL 4brt, forpeact. Hf you want watar; yon would go to chr Springs

and if you want ligbti yon would look op to the Socinet an4 if yoQ want any good, why will yon not look op to me wb^ .amgoodot Ac it felf / I cell yoi^ chat I am a God, and have cbe >gr€ac&efle and the fUocflfe of m. Uod \ Nay, a»t i charge and

re^re

I

tcqiiire yoo, when yoo need snjr cbing* come tCKaieforic:

I aoi the Mafler of til tbe ftmtlies of che earth , and che

Lord of all good $ It is my exprcfle will, cbac yoa come unco

me, and chac you put your croft on me, rbat yon beleeve on my

alfufiicieocy, cbac yoa live npon cbac ilock (vbitb is io my fuK

nettt: Nay, I (hall cake tc ez^eediog ill, if yoorefl: your feivcsj

or live 00 any ocber.

i i'HkVromJist Confidercbia cwowayes,

[ t. Geocrally, his fromifts pf go9d , wbereta is ground to

I truft.

1. Parcicularly, Hts prmifesio them thMt^iBanddo trmjl^

. Pial,37.}. TrttftintheLpr^ and verilj^ &c, Ifa.26.3, Thorn

mli kiep him in perfeS ffoct^ whefi mind is finfid on tba, tecnmfo

' he trnfieth in thee : So, i/4.57.» \^ This puts life CO all che reft,

i for cboogb God were never fo able co do good, aod chough his commands were never fo urgent co live on him for all our good; yet if he bad not made over this good i!into us^ we migbc maincainfecrec feires and difcouragcmcms. Bur now.

i God hath promifed all good onco us» f cbac is) he bach firmly and gracioufly made it over ^ As if he ihould fay, all che

I good chad can do^ I will do ic for thee; all cbe ample ful* liefle in me, is co replenifti thee, ic is to fupply ch;r wants and neceiiicies; and I aiTure thee in che Word of a God it i« io. Ffalme 84. II, The Lord,is aSmnne and JbieU^ tbe Lord mU givegraceand glory ^nogood thing will he mth-hold fmm them -ihnt Walk^tfphghtlf. Yer. 12* O Lord of Uoft^^ blepd is the man fhat trnileth in thee. There is not any one particolar want (whicli is fit to be ftiled a wanti and fie tobe (applied in chishfe, for foul / bucGod hath by promiies particularly en« gaged all his fuilicicncy cp help and fupply 4c. Doeft thou want an holy hearty a retmrning hearty an heart to hate pnne , Co meomrn for finne^ a heteeving hearty an uprfghc heart, a meek and pacicnthearc, a ioyful heart? doeft thou want any grace, more grace, pardon of fin, afltirance of pardon, ftrcngcbagainft (in, fttengtb for any duty, aftive, or paffive? wanceft tbou any convenient and fiteood for thy body,for thy name, iW cby eftace» for cby chimren, for cby family^ any good for life, at death, after death ? Not any one of chefe which God bath not diftinftly promifed. If you knew a man co be fufficienc^

. Hh CO

to hive an eflrate fvorcb ten choafaod pounds , and all free , . you will pre(encty trud him for an hundred poonds, oriffach an one (hoold command any in his need co come to him, and borrow^ this would draw many to bin); but if be fliootd take a man oucparcicularly, and fay to him , Friend , my eftate h thus grcar, I have a great cftare, and 1 pray thee if thoa heed« eft any thing a: any time, repsirc tome, I give thee my word^ and if chat be not enough, thou (hale have bond and feale tbac I will help thee; it were enough , he needed not to fay more, be will to him I warrant you. Thus faith the Lord to a belecrer* to one who haib accepted of bis Sonne Jefus Chrift, fattbGod to him,! tell checby my Word, (which is truth it felfind cao-notlie, nor deceive) that I am a great God^alfufliidency,good* nefle is in me in infinite perfeAion, and I amabletodoihee any good ; now my will is,that thou fliouldeft come unto noe at any time, in any of thy diftredes, and I do promiie thee, that I will not with^ hold any good thing from tbee; As true as i amGodJ wil not leave thee nor forfake thee; (hoold not this en-courage us to live by faith f

i). His p0r»er and a^i/i/;; as we want much good^ fo God doth undertake alt good: And this is another encoungement, thae God never over cngageth himfelf; he is able to make good all bisunderflandings : Many a man is undone by furetifhip, be foffers himfelf to be bound beyond his ability; it is not fo wirti God. •

This is granted, (bat at the lead a proportionable power is neceflary to give being to all promifes and undertakings, goodnefje and kjndnejfe are enough to make a promife but 4bUby

... 1$ alfo required to make good that promife. Ifafub/ed pro* mifetb to releafe, or pardon a Malef ador, why^ this it nocbiof ^ he is not to be trufted^wby? becaufe he hath not power of-life or death; if a poore nian promife to difcharge a dm of four hundred tboufand pounds; why^no man witt trud to bis iindertakings: why ? becaufe he bath no ability, he hath not aa cftate anfwerable» he is not able to pay twenty (hillings; fo that power gives ground to rrif/?fff^,becaufe power is a necsiTtry ingredient to alK Now then, God hath abiiky enough to make good all or a*

' i^'ofhisproniifea*

■ ■ ' ■ . ^ - - ■ -- ...

Ch,i^.Sed.4. to live tt}e life of faith. aac

f

Ohj, Yoa will fay, bis framifes are m4nj. S9I, lanfwert as our needs are many , fo his promifes are many; Bdc then,af his pramifes are manj^ fo h\sgoodrjejje isgreat^ and bis potrer infinite-^ now an infinite goodncffe, and an infinite power,are able to make good, not only many, but infinite promifes.

ObjiU. You will fay; that the things pronjifed are great.

SeL I confefle they are, God hath undertaken great matters

i tQ pardon great finncs, to convert great finncrs , to coni^uer

i great cemp:acion$, to convey great confolations, But i« he not a

i great Godf// any thing too hard for him fnothing u imp»JJthle with

C/oJ.

f O^;. But you will fay,tbat particular wants ftill increafe, and

'; renuethcmfelves.

( Sol. Sothey do, asthe vefTels which wt fill to djiy,"require

j a new Hlling to morrow, and the ftomacks which we feem to fa-

tisfie now,within few boures they are empty and craving ;

( But then, though the veiTcl may be dry, yec the 4>untaine is

not^ though the vcflelmay be empty, yet the fountainc is full

andftiU dreaming. AsTJodsgoodfieffe is a living fountain,

. to bis promifes are a pt^petuil bond ; They are conrinued un«

\ dertakings, and depend upon an uncxhauflcd and infinite depth

of goodnefle, //'<•. 4''. 3. 0 houfe of facob^ which 4rt borne bj

me from the bellj^ and carriid from the womb. Ver. 4.. Even

t4 the aid age 14m he, and cvin to hoa^j haires , / rrill carry

jom,

\ Ohj. Butyetyon will f*5F,V^^»t^^t God is engaged to fo many,

\ there is not a be!ecver,butGoJ hath bound hinifeltby many pro-

r njJiestobim. : '

\ - Sol. Iconfeflc, with man oftentimes this 5s fomething;

' He bsth bat aparticutatabiliry and therefore may overflioot

{ hirafelf by general engagements; Bix with God it is rot fo ,

{ in whom power and ability to make good what he under*

\ tmkes, is not conrraded, broken limicced,depending,but ample,

' jJliinittcd,andairuffictenc from himfelf. Therefore be is faid

• CO referot mercy for tboufands^ and h»s promifes runne to A^

trakam andt» aShisfeed.Why^ the poVPer of Gt>d ^ by which

he IS ablcto make good ajljiis promtfei j It is a creating powtr 3

H h 2 fuch

\

936 AtgtmetttJto prfipode Ch.i7.Sed.4

fucb ft power aicftn(upon cbr pleifmeofhii wil^) commaDii things into being; and ic is an ^fr-roppiW ^^ty#f^ God aione can command our helps, be needech noc me affiftance of a-ny CO make good bis andercakin^s; and ic is an indmkigfwtr^ tC abides forever, Hit hani u never fh§rtned^ tkst it c^mot fave. Is the Lords hdnd "^axed Jb»rt (laid God bimfelf CO Mefef} Numb. 11.23.) '^<^* /&^* fff »ow whether mj werd fhdU come to pa(fe er net. So then, as God bath engaged himfelfe to do us good, fo he is able enough to make that good.

5, Hit fidelity and truth: As the promises, fo tht metier ef them are full of goodnefie: fo for the formif §f them , they are fealed with truth: God who camtot lie hath fremifed^ faid the Apoflle ,Titm i. 2, and it U impeJpbU f^ him te He. Heb» 6. 18.

Truth and fidelity may be conjeftured to confift in three things, I fpeakc nowof th^as applied to pro* ' mifes. *^

I. In reifljitj ef intention: where the declaration is afaire letter, and the intention is a blur, when that is large and this is nothing; this may be a compldnental lie, bat it is not truth; the expreflion mufibebut the 4nterition, cloatbed rn , ' words; It muft be the pufpofe of thebeart iranfcribed, if we will ftile it troth and ndelity. Now when God promifetb a* ny good to a beleever, this is not vex & prateria nihil t a > meer fliowre of eloquent and comfortable words; O no, ic is his will, and intention, and very purpofe made known: He doth indeed intend that good which he undertakes, and fpeaksof ia faispromifes.

2. In tLconftancf ef refetmtien: h%falJhood\% placed, noton«» ly in orefent ^c^^raii/fV/, (when heart and tongue are at Yart« aoce ) but alfo in futfequent incenfianeiee : As when, tboogh my prefentintention and expreiiion were parallel, yetjlftcr-ward, like a rotten bottome which flips afide from the hoiifc^ . fo my heartbreaks away from it feif, itbecomet^n heartymni an hearty as in Satth promife to *David^ which changed prefent«^ ty, &c. On the contrary is it with truth, and in particular whk. Caods truth about bis promifes to beleevers; His word of pro* mife doth anfwer bu purpofe at firft (for as he thought and irw

cendcC

^ ' ' ' M ■

Ch.it7.Sed.4. to live the Ufr offM^ 337

tended, fodidbcTpeakj tod that parpofis ftill tnrwen it felf/ aod therefore he bath/v^rn by bimfeif^iba$ hiwiUmotdheribi thing that if g^ne forth $fhis Up ; Mj Cov^n^m fiaU ftmiAf^ft^ PC89.3428. /

3. In a ciTtsintyof^xictiiicn: As when a perfoo bath pro* nifed co lend, or give an hundred pounds, he being free co take his owntime^ comes and iayes itdown,andfaitb,Lobere is the money which I promifed €6 lend or give, cake it; this is . Jidclicy or trocb* Such a truth is there in Gods promifes; Thjs Is not all the crmb of them, that for certain God hath fpoken fnch good things,bat further, that he will affaredly performe them : Behold thi JUjit eowc, faith the Lord, th4t I mil fir form thaigo§ithing nhich 1 havefromifejanto the hofdfe of Ifracl, and $9 the houft of ^4r0^,Jer.3 3.14.

6. Hii performance of them $0 them that have lived if failb. When pcrfons have committed themfeives and their conditions onto him; when they have trufted' upon his word, he hath not failed them, he bach made it good. Abraham^ he did live by faith , when God promi/ed him a Sen^ the text faith, that bo did beleevoy he did not eenpder his cyvn body ^ but gave glory IP God fa refling upon the fole goodnefle, fidelity, and ftrengch of* bis promife, and God did indeed perform the fame unto him* Not any of the Kings of Ifrael and ^ndabj but exprefTcly fped^ well, when in their cxigeticies they did trud unto God. Owr fa$h€rs trtifiedin thee^und them didfi deliver them, thej trufiedin thee^and^ere not confounded. Pfal. 22 4,5, The Lord is^my Strength andmj (hield , my heart trufiedin him and I reat helped^ faith David. PfahzS. 7. The Lord JbdB help ti^iLgnd deliver them^ (fpeakingof the righteous) and fave ^^^K^caufe they trufi in him, PfaL 37,4a Now put all together, inouId we not live by faith, trnft upon God Jn Chrift(and through , and for Cbrill) for all our helps of foul, who is, LAnalfu^cieot fountains a. Who commands us in unto himfelf for our helps.. ^•Who bath promifed all good nnto us ifwe will but truft him.

4. Who is able enough to make good wbatfoever he p/omifetb..

5. Who cannot,an4 will not lie, deceive orfaile us 6. Who hath given teftimonyofhis truth in alt ages. fTiE^ hath perform^ 0d hie oath to Jacob^ and remembred hii mercy to Abraham , loho ^ JoMlb bun iver in all aget mindful of bu At^tf/94»r to fueh

H h y ' '^ as.

Ch.iy^Sediiit^. to the Ufe of faith. 319

rAi;i^ ^9 jrwi ? do no^ evin thi Puklicans anifinneri the f4Mf ^Thkt I fay in this cafe, if yc will make up your own cftace, if ye will live upon wbac you fee, and what you tafte, and whac you ^handle^aod go not above, and beyond thefe and yourfelve^; do HOC finners, do not the worft of finners do the fame ? If the vilettpcrfon can rcjoycewh^n bis cable is full, and hang down bis bead when fenfibles go off* wherein doch the be* Iccvcr exceed bim,who is merry and cheerful only in a fenfibic plenty, and his heart is ready to break in the ebbe and fub^ fhradion of that, by the dayes or years of fcarficy andknfiblc diftrefle? . If thoudidft look upon God as thy Father 3 and Chrift as thy plentiful redemption,and the promifes as a good' iy portion J and thiiie inheritance; then the dayes of tears too-* thers, would be houres of thankfulnede unto thee; and the nights of fears toothers^ would be times of fweet repcfe and contentment unto thee; When the fpiders web was fwepta-way, yet thou couldeft fee the houfe. (landing and furej even in all fenfible abftr;i<fliorf8 of the olive, and v$»c , and fiallet^ tboa couldeft yet rejojce in the God ofthj falvdtion. For the p/ace of thy defence is the munitien of rocks , bread Jiiifl be given unto thee ^ and thy Waters JbuS be fure , Ifaiah

33 ^^- * I obferve a threefold difference ^wixc an unbeleever and a

Beleever.

One is intBeperjeltate: for thebeleever hath a far better portion then the unbeleever; he hath a portion fet out for this life, and a portion alfo for a bctttr, he hath food in ,hts body ' and grace for his foul. '^ -

I Another is in x\\C manner offettl'wg theeftafe: for general ^ providence relieves the 'one , and fpecial affediions provides for \ ahc other.

I The one is helped by coirmon goodneffeof univtrfal kind-t ncfle , and the other is undertaken for, and fecured by a finga-', iar bond of Covenanr.. God hath rhade over himfelf anJ all his goodnefreun:o him in bis Sonne Jefus Chrift: He hath. taken upon himfelf all the care, and all the good^and only wills the beleever to beupright^ and diligent, and fo to truft upon hioi; be hath fettled all his grace^ and firengtb/and comfort in

cbtm»&c.

A.

I

\

I

I

I

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f

,——^—^—1^—■— ■ ■■ 1.^-^ II ■

940 Argumints toperjrpade Ch. i ^.Sed.^

A (bird IS in Che mftaer of managing: The anbeleever, he will, like the prodigal, have all cbeeftate into hii oivn bands, be will {Tul\ upon bimfelf, be dares 00c fettle on God , foe he feares ^itn, he fufpefls himi he chinks verily God will not do him good , but he will faile: Bucthe beleever ^nows wiffm he tMil ^^^^ trufted^ God is his God; and hath undercakeo for him',

and hcv^ho hath promifed u faithful who rviB alfo ioit:^ Now chough I have not in hand , yec I have in promife, chongh t have noc in the cofr;:r, yet I have in the bonds; my eftare is even all that is good for me, and it lies in a furebaod, in thehandof my goodGodwho will noc faile; Hereupon llivet to this I truft, (hough others vex, and free, and curfe f yec I fie down quietly; Why ? btcaufe faith goes about what we fee, and it is able to fee the eftace large enough^ though lying in divine promifes; and this is to live like a Chrtftian, for this is to acknowledge a God^ and a Cbrift to fome purpofe.

2» The life of faith y ic is the only comfoftAbU life.

It is with our life, as it is with tire» which if it burncs faire and ckar, then is it pleafant and delightful, luc ificbe dull and fmoking,, it makes us weary both of ic, and the roome. WhHes faith doth guide our lives, ("by fvtcling our cbooghts and defireson God and Chrift) then the lamp is cleare, life feels like life, wecan pray with joyi and hear with delight and follow our callings with cheerfuinelTe, and liedocvninpesce-Buc if you fever faith from the life, that wc dare not to trufl on God, nor reft on Chriftj we muft pofleffe, or elfc we can- ^ QOt trull jup live; Now the chimney fmoaks,cbe foul becomes difpleaiing loit feif; the foul craives help from the body ^ and the body from the foul, but neither is able to help either, and therefore that is wanting, and this is vexing. The waves now get over the (hip, andHnks ic with a load and deluge of worldly. endlcfTei fruitlefTei anxious^ vexing cares, and feares* And in (ober^fadnelTe tell me, what you think of fuch a life ' wherein the i&^tf^isdiAorbedandcurioun/ tortured with va^ riety of manifold, and exquiiite fufpitions, and tbouohcs^ and the heart is deeply racked with the continual brerkinos o£ trembling fighes andgriefes ? That a man is not able to^gec « oor yet patient to want, be can neither give faimfelfhclp 00c will he truft faina who can j That hiseftateisburdened/viriib

many

Ch.i7.Se.d,4« to live tkebfe^offtitb^ . 341

c — : ,—. J —1 ' ■

nanv wintS) abd ail this is made urtfpeakably grtcyous by anotner worfe bordco '<:fl^QQbrkeviag i:hoQg|ics;C^at a man fcea hec4naocbeire,aQd'VelwiU not e»iehi$(hoiild^^ ' 1

Thu a man cannot begioJi) tlunk, but hit xhoughts throw hioi inio a way of what ifs? Vy%at if the Lord will not do mc good! ^ whai tf I cannot have chat 2 ^^ wUt if Aich to ope faile ? OM^haC if ic cornea not on fucb a d»y} &c« $0 thac be cannot think yvicbbuc cumuUs; nor Tpeak without difcontencs^ nor^atwitbii out dislike, nor walk without .flaviftinefTe, nor work without diSruftfolnefle, norflecp without terroursinor awake withouc bitternelTe, nor rife witboocca^efulncne;, and amidft all ihis»be hac^ no heart to duty, nor no God» nor v> b^eavenj nor earti^ nor to ChriJil, nor to himfelf, nor hii; for either be hath 09 fa'rch, orelfewillnotlivebyit: He dares not troft Ood^cr Chrirt.

There be three things which concur to make the fife un* comfortable^

I. One is ^Jenfi ef v^4mt : K maa hath an extreame feclr •

Ing of med, not^n'e, or flight fenfe, availe not to break our rpirit$«^ ;

a. Anotheris a fifng i$fvt%^ the beaa pants and reach-' eth after the fupply., anJc^bis .multiglj^s tboogbta and cares. ♦ MP

3.' A third is palpable inf^ciincy i *t\^9i t man: cannot fOtT ^ hts life compafle his dedrefTnd fuppiies, and therefore like /f* hsh^ who was impeache4 for N^bnhivlmja'dt be is dejeSed |i and grievcdj all which fa)l or.dinanty into the life of UQbe» ' . liefe^. ' ■ -- . ■ .. .^ , / . . .* . . •! -M •' -, Bar now to wheel about on the contrf y, the life of faith ia

. fAcetand)Comforrablet

Foure tilings wouU make am ins life very comfortable. ^. TUmu ] I OneisiThewereeafedofairbox4er$.

{ X. .Aij«Kher\* If he were fecored from all prejudices* . . . ^

}. A third: If vynac.be ^^i.yicrj^ ye/|^:g9iod and (^*

4. A fourth: if he were^9fli)red that »whatfoever good be kould need» of that heibould be without fail fupplied in afU ime* ^' ^ ,. ».,.

I . [ow then the life of faith jNTodocet^h all tbefe^ : , ; j

L . : ii. Tirft,

>!■ * '■■ BI^Ma—i>^ I l U IM—^^«li ■—^i^—^M^i—a^<

a4a , Argntmt^tofn^Mdi Ch.r7.Seft4

1—M——M—h6SJ.V ' - III.. . ■■! ■ ■ ■ « ■ ■■—'

\(^hieb we eM welt tMnk of. i^ Obc U tbc liofol birrden. ^.Tte <6thet ti tWe c«i^faiv burden: The hoirdto of goik^ and the (yurdtn of c«4'tt4 Buc fahh (if' i^ mati'^coald Wvt^ tt) takes thctn bocb ^vff: It lives upon Cl^^rjf f&c the otic, ^nd upoft Gods pnovidebc^ for (tvc other ;'*l6 feels tfufiktcncytid'anafr cepttd fricf in bis - Mood >^o ifeitiic^ our guile, and it feti <an flklfufficieac^carefal, faithltii -provi>d^ce td rfcmoit oar circ: And I te14 you, chat the (bule comes to great eafe vAkh is

'rekafed of both theft: S^nn^^l^e ef gdid Comfwrt, thjf Jhmts

'iif^giwn'4kf4. Snnd flmll be difcbarged . tbetefofc I 4ift ooffiforiiafck; Cares are gotte ^ thetefore I am du^er*

a. ft ftCMTii 4imt^ aO frejMii<f0$ v and Why > ^>ecattfe it ftatei tbc perfon in goodncffe ic felfe, in him who is nothilig but ^odnelTe, ( tbat is; %vho is in refpeft of himrclfe good , and who will order all things for good to iha fieteever , My '^ «hd in iiis bands wfaa is m absolute

'Tis true, that one change inoor ^ftatemay be contrary to' t&dtber, and becaufe we emeA^ one of theai to be good, therefore vve judgr the otbeM^be etil: bat theo^tboogb changes be oppofite in fenfe, jreHliey are concordant io iiftfe, in the event all falkout for go^: As Hcknefle^ though op* {K>lke to health I yet itteayfallout for the farther prefervjiri* on of life; fometimes the Chrtftian is high, fometiflies low. jfomettmes be is in a freed ftate« fometimes in a clouded fiate $ fometimes he is in conqucft, fometimes beisio conflid ;fome% ^imes he iioyfedinthe o^^uthsof^B, and ibmetimes tn-ducedand tome in pieces, as if the tongtirs ofChriftianswere ^ibeteethof LtOAs: ("Pmil gms a Catalogue of hit chaogea in thefe and the like cafts;)yet in all and after all^the Cbrifijana condition is not prejodiced, God ftilt own$ the perioo, watching over his fatties; Keeps ^Upoyfoo from thebearti and like a fiiip (fomettfliea bv a fair winde, fometiiheby^ rough florm) he'fttlibrings him lafe tahathjior. As* ?««/ fpake even of hu hnds^fikH thif ffB 90t n^thf fmrtheranct ifibeO^ftf ^ So I fay of the caUmitOiis^corrence,s, the . feofc feeis n€>^ Khing but mifo^» yec faith caa kt the giid tni iMck G^d

Indeed the PropKet Tpeiikf a greir word^i/ uUeffJi more cao-iiotbefaid;bac iet^s fee bow be proves that/ v«r. 8. f^ hi fiUl h 4s 4 tn€,flanud ty thyfgi^irs^ 4ni th4t fir44ditb4ut htr r44ts tj thf river \ 4nifijUm§if0C rrhin bi4t€9mitb,kHt bis h^t ^94^ h greiiB^ 4niJh4U not h cdnful in thejf4r afirottgbt^ mitbfr ^^B

fiiijfefromjiflJtngfrmt. If faith planes the treeUi a (pringii^ " %l,tfic beholds cheers to fpreadiand grow^and be.;|r in all weatbers,>ibtfi|^ib bc4t amgtb ia al times^thoogh Jf^ngh/comcth^ yet the leafe isgreen and fruitful and ceafecli noup yield^ doch it noc. chea aflbre us of fupply for the ftnure ? bach, ic fiot a good Store-hoafej an.ample treafary lor the bele^-ycr? . -

What (tioold I fay more 1 miy not faith (^ that to the foul. * which God bath faid to faith? if fo, then we may, well rejoyce for the prefenti and.be void of care for. the future; for God bath faid / t»ill mvn li4Vt thfynor forfak^ thee, H.b. 13.5. Thou baft mercy,.and (halt 'ftjj> have mercy; Thou baft ^

grace, and (hilc ftill have gracej t^y part in Chrift,. and ftill '(bait have it, fupplies of all good, and ilill (halt have, them,

J, The lift eff4iib i tbe cnjj getting mi ibrivingjife. What the Apoftlefpakeofgodlinc(re,tbat we may fay of Jr^ifiEF;/r i^^ 'g^fdt g4%ne^ fer it Uth she fromifes of this Ufc^ ,4nA^ftbe lift which • it to come.

Profit is that which moft men look upon, It is tbe cry of moft, ^ ^ho tpiUJbewp tts 4njgeeJ^ and faith bath 1 fingnlar art of get ring. ^ I obfccve cbacthe giod of a ChriftlaOiir) fome rt(pe^ bangs in the promifes, as water doth in the clouds; and look tt% the boj^-flerous windcs lather drive a«ay the clouds and rain, (though a 1 few drops may flipdown);but it isithe fwcet b^eat of the Suime whicli mikes the cloudcs co open tbemfi^lvea, and give outdhcir. fiorc.

So the onty way to drive away the promifes, (^s it were )\to « remove them with their bleflings, Js not to bclicvf, not to truftv and tbe only way to m^^ke thrm to yicldi>ut.tbcir precious >crea**. fuircs, is to believe, to Hye by faith : Take a,place for either,^

I^r. 17.5. Thusfi»iththyL'irXctir[eibetbew4n^thsu tru^ethiM^

mdfe^4n^mdl^thfifjb,!tii4':m» ^^^If^^^^Ji^fyf^fliirtetkfrepii^ • Xsra.: '%4i the Lord ofSam4ri4. ver, '6, For he fbA^l h ^Ajt the^-

Biifti bcctoie tC frntf^mm ^f9n $h§ wlj w^f of kUfftngi. As OMe Ian Ucfle imc God, ftnd qc caa bk£fe; C6 cbe bleifiogs of Gad ace ca be expeded aniy tn the wjiycs of God, and nochkig /b fkitf^st in Gods wayrs as faith.

Stcondly^if mal(fs^alirhefrpmiffstayieUI IcUtroe, as God Js ififimcely above alt, and his power is grea"; To faith (in a^qua* • - lifiedfeofej is above God faiiD^elf; he is not able to (fataJ ar ^ giia ft iC: B€Uf$ thn ds th$m milt/aid fbri/l t0 th$ kitinring Vl^#» mun t TkoHjb^t bow tbt defires pf thine biMrtS^id David^ Pfs^ ^ 57.3,4; . ,j

- Thirdiyi G^dbimfriff^ and CbriS.and ^hifc^m ^mrs^ If we dare cociiritiii^d Im by fisich: Thou frams -OtttWardt AippIies^.I n^re no mone ofchee faich God^ bat to iK^alk npngbtly and dtJigctidv,^od to trnft on iiie,ind thoa ih^c have it/ Thoa wants ^pirkiial topplies for thy fool; Ijrqiitre no moteofthee bucfo come to QK^co troft to «ie^ a ad go do . my Ordbaticcs; ftand in tof waycs ind tboii(halt have tlMi.

JFimTMy%iiii^b0 aiiffiedf^ and ttbidmg Hfoi when other lives ace broken and croAied, they are gone down; yet this life^ , jkfBath (like the Starres which fliine 10 the nigbt) re«ainca. fime, IwilUlearicbyAr^iiRieQt; Tbe {lability of ali forts of Irres is. accoiding to che«r principles and motives. The life which depends upon, a failing canfe, itis a faddng Ufe. and ^ life which depends apon a conftahc caufe, is a conftatit *

Noi^ the life of faith is bred by alivingprirciple^and is fed i>ycoieiftantandabidingfnocive$; you know that tbe grounds of this life of fiich,are in God and Chrift.andthc promife; now * ^1 changes reach notto ibtm, oar changes- are bcldw in other tiiifiga^ but (hey art not tn the .prooiifes, nor in God above; aschs*irges are not in the hcavens^but in the aire; Look upon. things at hand, and fo they appeare wich variety, and with much fiiilikenefle, but eye them in the Covenant* iathe Protnifes, tliere^oa have the lame fatchful God AilU tender father ftitl, all fu4fii tent Saviour fiiil, the Pr^mifej mre yen nnd ^men^ Cbrtft is. rbe d^nimfttftg father. xbtCevemmt ^Qed^ an ev^riafiing €<fve* iMMT, Godilove and tmniQCabie love^heisaaiUe iliii, as willing ftill> ikh4f4iP4iMe4tmfirfifgth, MimdtrmtAarehts^tteirUpittg

• . - HlOBfil^

^*^ -■* L-;-.-«.-^_ _^,

&f^ ArgftmitHbpi'fwide^ » -Gfe.f^.Sca4

ted tp p*'ociaime libfrtj to th^ cMftivis^ and the opening afih^ fnfA tothfhthnt iireidriridj ifgrc. Cbrift, you ^illgrlnt chat he Si an able Prieft, and th tb\t Ptophtt^^nA m thlc Kif^gM h lufficieoc. itiough to pacific by his Btood.copttrifie by his Spirit,ta cdhquct by ht& Word-yet,but then confld^r yet farther^tbac he esprdiini ed cfGodtobc this; ^nd to do Ais for the believed. Jf Hhii King comvt^tts tk tnighcy ftock tp a mans bands, and fi^csjiidi id the ptate of amafurer, and confirmes htm by fcal, itid ali for this v^y end,-tbal hfe dtovM fu^ply futh and (ttch perfont, wm\4

• ^ TBou.krc heVetabie to te rigitrotifnefe tv thy ftlf^ tbou^ ttl liever tbtt to ^h^^r^trr onto tby felf, thou art neveifable i<»givt ff^engtb to thy feif; bat Chtfift is/knd Qod is, eyeb that God to t^b(>mtbottdotft fo earneftly cry, hebech ordei»ed bis own Sdil for thy help, even for thy help. As if the T&ifig (boald.fay cdl. ^oor mUnpctiddnlhg* Why-, Go ro-my 'T^elftirelri{bkieigi* ten fafix^ order for tb«e; fo theLordto tb^ b^UtrvtiV 60 to % fonne> I bate ordained faim to give th^e grace, t baVe d^ttaiiicd bim to plead tby fmts,to role thy beart« locmr^Qer thy (iittiei^ and thyfemptaiionsil fent bim into ihe worta JTor thatv«ry ifhd atid piirpoflr, that be migbt be all toail botacheej ptiTpoted bis blood forthee,and bfs^ri^Moihe^iandhii A)ln<eis^aisdtii^ ihterceffion,atl for tbe'e* I • ' -

3. Hisfervkit y what be hath done in the behalf of a belie^ ver- > . •' V ' . / -

Give me leave in this a little^ and yoa ihall fteviHbaf r^fo^i W^baverfae^tiOtrttftttpOh Chnili' ■ '> ■ *

: Fiffl^tbcfugb he^wis e^uMwtthgod, yet mddehttbiti^afpf-ny y0fmiMtUtfi and tool^jMmhim tki fo^mt^f ^fefvixki dttd wkti^adt fo t^k iikettefi^mi^hil 1,6,7 belaid a(ide his glory as it were aynd ftooped dowo infinitely below himfelf into our nature/to d6 ftrficcfdruf.''" .. t: r... ..;. ; • .vor . .'v

'^ Setcndly^h^hi^msd^ iM^ ih^ f^it'/iibedieiit thereto in ful. 'fiiimgtttti%h^ou{n€b,)to<i^dt4m'themti4t^vfir0 mj^p^ thrLm^ rtbmit^n^gln r§ciiv9 the Mdtpihn iff{9ns/ji9i,^j^6Mt did in our *fita<^iaiid as oil forei!^,perfeaiy £iciB& tbe wbole laW in alt ic»

r

4M^^<P40»r •iff4ifPf'^nt9Jeafb,jnfn$k0,4^Afh^f$b4<r^{ft^ Phil.?.' 8. lu did {hcd his heart blood to make out peace, and $0 re<lQn« ''cik4]&4incobi« Father f and have \^e not then feafon to truft biin^^nd to belecve that he will do us good? Why; (ingle out a perlonwboprofefTccb nocericyuntonf»tWt he would lay oat • half bireftare to do Us good, we would repofe fome confidence onbim; bucif.w^J(newtbathedid fo heartily affcd us | that he would die for our good, O fay we, you may truft on hiin^ you need doc fear to go to hiiD , to requeft him for tbis^or that (oprcefie^ - Now then, Cbrift hath not nakedly prjofrffed , but i bth reafy ailed th^ ; be otfred in^o bond, aitt we|)e, (q facis^c j for P$^ he did'ib€fd bi» v?ry Uood, And offered op hip very life I and foul for the beleever / and yet wilt^hoc tboi^, C^Q' whopi he h^cb done and endured all.this) yet wile tbou n6c^ru(^ iq \ him for merit, for rigbteoufnefle, for grace, for Arength ^ ^

P 4. Hia dif^^fithn. Though a perfonw,ffc^Yeryi^ble£o d^^u^ -

* good, yet i( behaced usy we ihould (,I cpi^fcfle ) Jb»ve ffnall

encouragement to buiid our hope; upon Kimj |br two p^(bi\i

are nqt to be crufled, vis^. ^he frofc^td tmrnj , 4n4 thcf^i/lff

I /r/ffl^, ' But far^bc cbe thought of the/e things in us, toudiung

JeAjs Cbrift > i^t is gracionOy an4'TovinglK aff^dcd toward^

beleever^. Efh. 5. ^. fV^l^tv Ifivji fu chr^^f^^V^ /«»^^ ♦*

mpU batb givinh*m{tlff9r Hsd^uffsring^^fd ^f^crijife.kfi^adipr

^[v$e€t fmillifig favowr. . Ephe(^ 3«ip* *9 l^^w ^ /a?^.« iff

ChfJ/l ^hich fikffttb i^noTfUh^.tkat je migAlhffiileJmifh 4hlif

I ftdntjfe ofG^d. Ya , />«/ I^mfclf dotb fHggc^ ^nff> ^ this

i Jove ofChrift janio tijkD,.as the Gijgulir tgcou^d^ why he did by

' faith live upon hm^G^^^iQjhi Ufk vhi(fl^ I nf^Jivf^ I Ji(u^^ bf

tbefjiitk of $be^$n^0f G#^,i;A^ Mvf4 #»* 4f4 SWf bim^lfp pr

Tndughl dare liottruft an enemy , yet \ dare to, tru!^f;vy fri^d..; c^oiigh J^wiU not depeQ(^,<Vi bfan(<y bplp, .yd oft,my frieoil I wilJ: Why, a jrUnd Ui^$9 ^ Ml {mu^ -andt loijcis thJK principle of bounty and pf kiodiiiefi^e: Hech^t Wet f^ufh^yi do miM:b, beneficence a^ijd i^^d^t to he^p, chey grow in l9v;e as chebfaocbes in cheroot ,iu^ therefore Cbrift is x^^f to help, b<cauf/? .cafcecding in ^ovs. 1:9 bis . ojecRto PWf^? ^ ' Apoftl? to. tbia v^ry xbing,ia:^npjiber\pja«^. ff^br.ii}^ 'M ' * • ' ' ' K k a ' .•; .V

imemsf9

Ch.i7.Sea.4

' m ctme htdlj tintt tht tkrtm «f gract, that wt ttmtth.dms me^cf^

Mnd fincHt grati to htlfinUm af need. "' •

There is need in us oftntrcj, Cfor we finne diyly) and nttd

m OS ofg,ace, (for we'«rc ftill weak J but in heaven there

» a thrcHt tf grMtirhtti is mercy epongh, and grace ehcugh to help. •' .; . - • ., . ." J. ?.

Vtfj. tconfWTe there isfo/atthtbcbeleevrn^pttfooibutUni sffraid ro approach thert onto.

A'«/, No, be not afraid, but cme Mly unto the tbrono offrace-

faith the ApoAle. Tbereis a twofold boldnefle; 766;? is i

fetdntffe of iguiratcf^ Of this ihe A'pollle fpeaks Hot; Theti

R iioldnife if hofy iffiaireti oftKthe'(peiiks: Thus he'comei

boldly i who prefects aH )iJ«nceds«id reaocftsfnthcNanie

of JdusChriftVand'confidentlyrellts upootoim for Ibppry «nd sccepcantDe. • • r \*^ ^

0^;.But,mav<he foul repfy what cnconragemwt h^ve t c6 rtffethisionfidehtaffiincrfs •:-*•••• ' • :- ^

' '^i' ?"^^' -^l^'* • ^"^'''' 5. F'r Xt, ■ have not an hieh ^rie/fifbteh camot h tottehed with the ftelini ofeurhfrmltur ■ -AMfhe ftT<wW'fty; -r bcfeech ybu but to remember what your Chrift 1$, «nd tb*n you may bt)Idly comcjrou zte fenfiMe->wby;hc is much morefenfible df^Dor infiimities. he knows foor Wants, yea,befetktbem; feels them, bow? tifere is » fieling fy ^ajofpa0m and cbange, fo indeed be does not fcef Aetn J ttTd there is »/fr% hj rpojr of tcmpafon ; fo befeeli them(that«) hets tenderly fcnfible of them, he it verycom-paffionndy rtidy to belp theftt: • Ai a'^lother.flhe feels tlie 5»°l*'r^^«* i ofbeitjof cUjathr; of hber^y, in her child", (he IS tnfijiftelv rrady to relieve? bin,; fach a kinde of feclioe it there-m ChrtftJO h!$ nembm in their need : £roi come boWlytohim, crave of him» truft and rely oii him for

•fSi?Mf^' Retailed a t««-«;^»/7^^fcPrf//?? wh« la meii

-. -J,.„..„..,. ....-..,.» .wuRu^Fuii innv»Da or CJDrKt It isamoft m»i/*r/«/'.r*/w4« »«ffm./^r and »ectff,iie,, aCcomM, f .'l^'i./"!!^'*^'''-? fr<^«if« or readtKcp to foroiv* the re.

Olq. Thoa trt crnly grievtd and faurabled for cbjr finoef, and yet darcft not to live by faith upon Cbrift, tbac he will get tbee the pardon-;

: S9k Why O man; Chrift ti a merciful kigh.Prit^ } Here am ^ faith Cbrili', Jain \tvy regdy .to ofGec opibr vercue of ny blood for cbee. ' •

SO)Uiou arc much diftreflfed about the want of grace, and the infoiency. of fin and Satan; why, faith Chrift, loe here I am, i am vety willing, very ready to do thee good, to gtvetbee more •grace to conquer thy fins for tfaee^and Satan for chce ^ I am a ^netcifol-bigb Pricft,my bowels aw troubled for thee, I love thee earneftly} I remember tbee ftiII.

" "i.His C9nj$tn8ifin MndnlMicn. I pray youconfider of tbfSiHow. fiands ic'cwixt Chrift and a bcleever? what anion is there? what relation > bath Chrift ito reference unto him? or hath he none •unto Chriit Ihat he is afraid to lilveupon hirof To truft^ coide-Ipend on bim for his foppiies.

I. The neerneflc of thcic

Two >htes, i ill! brM, r«ch ,^,. "^'^^^ ^^

_ to live by faith. Firfty thiYf is anetrreUtioH , 'cwixt Cbrift and abeleeveiu ree^i«ifliV#/6*3. 1 4m my Mo^eJii.y and, mj hUv$d is mine. Why; this is a neer relation indeed , a relation of mutual ^propriety thatCbriftdoth fiiy-of aBclcevor, Thou artmine^ a«4 the belecvtsrcan reciprocal/ affirm of Cinnft, thou arc mine ; A^ Adsm ii\i of his Wiit,,Gen. 7.23. Th^m art baneef mj htme^ e^dpthof p(b^ that fame dotb the Apoftle appily b^kfrcro the Church ro hrift, Eph. 5. 50. we are- members of his-body9. of his firfb, and of his boneS. Of all rational relationis, nonefoncare^fo dear^fo tender as that of .a man and his wifc^yec iniuch artiation doth Chrift and'f be-leevrriftand. •

Ag^ififheis ihtheai efbit hjf the Churcht Epbcf. t.22, xhe whole Church, is bisf body; evcy Beleevet a m-m* bes, Chrift the Head. I fpa^e the citation 4>f'mavr, as* of the* tr^ee ^vA the truncbi^, At^foundutien uni At hUtd^

SfiCQCHsUy» t^ow this rcAafion is the gtoand.fOf'4^We\ ,

>s

i dired reafon why wcihotAd itve upon Gbcift by^kb t

For,

Firft, doth not fpecial reUtion give jpecial iitb t Ira mao

becomes ah hasband ,' hadi not the wife h^reapon a titletoxhe benefits andcomfoits of hiscftatepbis tichcs ^reforbergooi, and hishoufes are for her good, and his land .fonhcr goo^l^-It hoMs'juftfo here; faiih cipoufeib a man to Chrift, now Chriji id m'tne^^nd / am bu^ and then the ^Apoflle iflfers the title prefcntly, i C^.jai. 'j^^ things art j§urs^ Vcf.22. If^AI-ther Foul ,. •r Ap9llo, or Cffh^^ dr the tc^rtd ^ §f life, ^J^ati^ or thlitgi prefent^or things te^:eme,dliarejPiirs\ Ver. 33. Peritg, are Chrifis, afid Chrift is Gods. . ' t

• Secondly, hnh not fpecial relation a fpec'$aiMig4tiettc Why, thon^ atnan be not bound bnc in a bond of charity to relieve and help a woman before he ia mirried-, yet when once'4»e f^ married, then by vercoeof that relation; there ties uponr him the bondofptaineand particul-af daty; be it bond ia hvekb '^ife 06 himfelfy Epb.'i^ii. and to nonrifb andcheri/bber^v.xg.

Mark now howtheApoftle flutes our matter, even here coo; ^Even OA the Lerdjhe Chftrth) as if Chrift were the very, pattern of fiii A7yf#ofthis chejhijbing^ and of this ndHrijhing^ oi th s fupplytng and helping. ,

Thirdly, h^tk^ not j^ecial relation a fieciaiaffiSiim} I will do much for my fer?aat; I will do more for my cbilde, but (will do moft of all for my wife t Why? becaufe fhc i^neerer then ill, (he is my feryfelfc: Chrift doth much far profeHed enemies ; he leaves not -himfeif without fome teftimbnies' of much kindnefle even to chem $ What ; will he do much for ftran« gers, much for enemies, and nothing ifor bcieevera, for his own members, for his own fpoufe? Will he heal the eare of one Who came CO takeaway his life, and will he not (think you) heate thehe^tof him who hath accepted of him ante life ? would he praj for them that nailed his h^nds,and pierced bis heeirtXFatherfergiue them) Ani\fi\l he not do much more fof thee, who grieveftfor thy fins ,pri3teft him in thy judges ment, embraceft him with all thy heart, wouldeft ferve him With all tfty might? Forthee,whoarti^i^ ofhuione^ will he not przy for thee^ Pother forgive him ^ Ftther/jii^^/;r him. Father ^f«»/«rf bffli, tztbtt fanSifie him » faithttftrettgtientnd fraftrv^ Aim. ^. i/A

■MtaiMMMI

Sefti4^ to limth hfeoffimh. 255

^6^JImiiivii4fk$L Tfat$ addes CO all the reft: BcMd be tstMi dmi R«v.. 3/18. M^f .oftm gAUMU in the fir4 , tliat thm HMfsj} h rivkf mnd ^^pbu£ rs}mint,$hi$t thm^miye/i btshkthed^ and aneint thim eyes ^ith tje-fMvi^ thst thoH msyefi fe§. Re?« ^2^.17^ L#r htm that ssm th^rfi c^me^ /md i^hofofzer mU, let km tmh the \i^mers if life free!/. Heb.io.2ft. "Drd^ nierinfmi

^B9€ this I have concfaed heretofore^ therefore I fpare co tflfift, propoBng oncly one thing; chac the invitdttUno) Chrifi is not onely to fiiuh^ bat t^ the life ^ffaith; not only to ac--cepttUte^ hgt toiefenimce aifo s, not only ro cake hif^ferftn^ bat to craft, and reft upon his merit ^jmA to ferve our. felves ^f 4mfmlMfffe. As ifjCbrift.fliould fay amo. a bcleevei ^ I aoi cbifi«,aod all cbati have is thine; now I pray thee in all thy necefficiesy come unto me, Hve opoa my ftoci^^ draw from my foomame; .when guilt va upon thee> make ofe of my blo^ii vh^n wanc^ ace. apoo theei mafceufe of ^/ treafurei when tn^ptatimtt ate^ tipon^ thee , '.iiiak« ufe of my fo^en iKfhen infirmities tre npofi tbeo , make ofe of my inteneffi^

7. Hii a(fmrMn€4s* What is that will you ky ? Why f this ic ja^ he doth aflare cbe bebevtr, that if be will, oiake oie* of hhn, be will nocfaile biiQ, bat will be'.effeAiial tnnto

See a placiBOC two for this.. AfM^i it;.^, Whit tlfinp fe^ tver jf defire when je pray, tef^Hfe that je receive them ^ and fg' ^9i have thgmm' Joh i<{^ i^^tFhat foe^i at ft /ball, as l{in'mj Name^ . 4bat mU. i do^ tha%\ j^nr , Father may he glcfr^ed jm jhe

-: There be foure things ^y wbicb we may be perftraded: that Gbrift wtlUo us good, if cbac we will live upon him by

faitb.

Firft^ h» exfrafe /Mfasi/lf, which yoafee in that place alledg* • «d^ fn^Ji/i 13- tffhatfeeverye asl^^in fey Name^ that' } vfii do : Obferve it well he faicb not,, a«k one particular onely» bat ^batfeewr je ask^immj N^ma, be it mercy, or beitfuftificati^^ «}ii> Jorbei& holtoefTeAc again / I.will^it^^ as if be (hoold Ay,iye ihall vAoi^ need to trouble your ieives; and. do noc yoa < ietr t>y rcsf^aofyettimwovibinefieiXwiLt cake.theiaaafctec

&?

- - -^1

opOD iwy ifclf, I will fee uioiic: now brctbrtn, wbcnTictb|C can help likb,I wUlbclp;*wbcnbethftUatfiki ali^bings^ro^ niifcfth us thut be will daany tbiog forn$,havc weaotcautc to

craft?." .•...".

Secondly, AiV /iP4/«>^ i?/ ifc^ frmifesx Tbe promifct (yoa

kB<m)tlo plentifully undertake all the Ja^iuidc.x>F the <oukt

eftateiand oi the bodies too: There is mircy lQX.\r4infgriffin

ons^ frUi for jf«/«/»^i^^ «w»/i>'^ ^^ ''^^' i P^' f^^^ trmkU , firengfh (otwakj^ffe, vifiary for 4/)r<i«/i, ^f. All wbicb pra* mifesChfift baih:fealcd and ratified by his blood , and therefore fiis blood is ftiled the iUod ef tkcCcv^nant.^ Sec BiL?• 15,17. ig. 20. The piincipal rcafonnirbcrcof iso to fettle the hearts of beleevers , and to encourage their fouls to liwup« on himforthe performances of tbem^ they being 4if» kirns 7>4 4i»<i ft//*i^», 2Cor. 1.2 a*

,3, His aSirtai imfttrutionoi a)l that good.wbich now^we

do enjoy. Why O Chriftiaa, art<boti afraid: to live upon

* thy Saviour for more good? who was it tb^itsprocared unto thee

tbat fame heavenly* condiciQn wbtcb.nowthoa.dio&ft «D|oy ?

baftibou any relation to God as thy God > Cbrift did procure

it: Isany one finne (ubdoed ? Chrift hatbdone tc: Is anyone

(inne got off and pardoned ? Cbrifldidprbcurett; Is there a-

ny melttdg tticbybreaft, anybacioed of comuptien, anydenccs

of grace^ any endcavoiir, any Hrcngth? Cbrift wroi^fat

them , Tboa doeft feek thjem, but Cbrift did*, work

rhem. ♦ ^

Now this i€ to be leacned|ibat what fpecia] thing Cbrift batib 4one, tba( is a pledge and an aflurance that Cbrift ii wiJHng td do more t Every gracious fruit and work points us to him the foontaine and caufe upon m/hom we are tottuft, no^only for the entrance, but alio for the ptogrefte and complearmeoc of our fpirituai cftate. ^ • 4. Hii ftrfonal dfndti^ni He balk given himftlfi Qhro

:tbee, and will he.not do other things for thee iwliicb ft ..greater.

5« hii cfices: All of them call uponus to live upoo Cbrift iiy faith. Towhatend'was'he Priefif was it toracUficfor himfelf / He needed not to fatisfie for his own finoes*who was iwuhooc all finne:. Nor doth be make his own peace, whom

• tie

the father did, and doth ever lof e: Verily bit futsfadiODe were for craofgrefibrs^ and if cbere be any fcope and iftceocian of the vertaet of chat facisfidfon, aflbredly chey look dired* ly upon penitemiall beleevers .• folikenvre \m,itUfretfim (which is aDocber part of cbat office;) why } \% it,chink yoo, ior bimfelf } nay.in.that be is a Mediator, and a Media,tor is an Agent 'cwixt two perfons, be bach no wants to b^fupplied» he needs noito iogratiarebimfeilrairarediy breth*Q, ke tvtr lives u m4kg int^ceftoHfQT m , for us, faith the Scripture, and He ever lives to do chat work; He is contiimaily ofiferiogand pttfent* ing the efficacy of his merit, which , as a fweet incenfe* per* fames our continual Sacrifices, fo making them acc^pca-ble,&c.

The like may be faid of bis Pr^fkareal and Kingly efficfs: be.was invefted with ihem as our Medi4f^^ and therefore for. ourgood« ^ -

Nowfay.what abiafphemousabfordicy were it to conceive, ^ of Jefus Cbrift as of an /lii^/^wbicb bach #/#/, ^ivi ffis ii#f ;which -hzibeAres.hmhi0Usngt\ which bath htmist ^9$t haniles fmt% which hz^f€€f^kmw4dkfnot. That he fliouki he a Prieflto •fferfarfintM^ and yetwewiir noftruft upon him for the pardon oBthe leaft; tbatheftionld Uveto ma^e interctjjicn^ and yet we wiU not deliver any one reqaeft into his hands, or re-lie pn him to dbtatne us any one good thing which we need or crave ; That he \$%Kingf able to fabdue all his enemies; a Prophet JsiA abl|e to teach any mana heart} but we will not credit oar fouls upon bim^ we will not repofe the vidories of ourcorropcions opoa his na^bty arme» nor the reforming and beautifying of oar fpirics upon bisHngular wifdom and hoii-jh:0c. Wby^ whatdidft thou think or mean, whcnthoudidft accept ofbimtobethy Mediator? didft thou conjedure that if Micctbou gayeft thy confent totakebim, that never after cboo (boaldftaec(fhim?orifro3 wouldeft iievcr make ufe of hioi ? Well/no more \ what the Apoftie faid in another cafe ^ that I fay to thisj if weWillnot/n^#^/4Jr^oponChrift,wedo wbac f n us lies mikf veid tke K^iimptien efChri^^ tkt intertejften 0fChrifittht helimf^ efCbrifl^iht gUrftnd pvper of tW the s^irri

^ LI 9-ff

9* IfaU this* wili vtQ% oiov^ui to live by faub in Chrtff^, (thic is ) to cruft upoo him for the bdp and Aipply of pur Ipi-ritiul cfl:ac«; chen take^aeduog niare, thereis an »i^j^^i/>/jf tf/ Infflies fo* thy f^nl ^ny oftAn wAy; j^o aod Cbiak, and ad any ocher courfe co do cby foul good , befide^ chf8»an4 ic (hall be fftjiclcffci after rnaay ^le^rsioduftry ; as tboa an^ fa ftill (hale choubc '

Olfj. Thou wile fay, I will never leave compUining of this Qi<-ture till ic be bettered.

«$*«/, Thy nature is not bettered by complaint, bucbygfice^ and tbac is in Chrift, and never faad^tillwecantnift.

Oijeil.Thow wile fay, I !vill never leave grteving^, nor piay. ing,not hearing, nor reading, nor fafliing, nor conferringi till.&c.

S^L 'Tis trae> thefe arc meanes^^bnt where is the rii#/>^ Wbatif amanfliould(ay, Iwillftay here all my life at theft conduit pipes, but I wH[ have watex» whiles in the ureanc , time the fountaine yields not forth. I confeiTe the Cbriftiaa muft apply himfcif to the Ordinances^ but then it h Qiriil who fends forth the help, tnd then do the Ordinances deKver us our helps from Cbrift, not preCentljr when one hears, but when e£feAually they have enabled us to beleeve. If thou canft heare and beleeve, pray and beJeeve, mourne and beleeve, fad and beleeve, &c. Then good (hail come unto thy foul.

Draw a thoofand bonds, yet if they be none of them fealed^ nothing is yet legally and forcibly made over and conveyed: many prayers availe little or nothing till they are feaK ed with fattb, and now God will acknowledge out de4 mands as autbenttck, andChrift will deliver untossonr bearta defire.

I had thought to htythzndledthtopfcfifi/.pffhilif4 0ffiilti^ with theivUgf9€§ pf^itrHi living tyfaifh^ andalfo the k^^mel which mjght aifift us to the life of faith: But I recal mf k\f, I may not expatiate fo f^rre» fufficient hath bec»coiKh« cd for this Ufe, perhaps tbe fubjeft may be more amply rt«a^ tifed, if ever I Ihould come to fet down before that theame iifi reftly and intentionally: I therefore proceed to another^

CHAP.

^ ^ , , _ V ^

Ch.i8. The mprowmetit tffaiibyd^^ a^o

CHAP.XVIIZ.

Tj&tf improvement of fM to a fkU

affHTonce*

Will yet advance on to one Ufe more; Since fmth in th L^ri Jefm Cbrifi is thi enfy Way-to h faveJ; therefore not only to labour for chat faith, but to eiak that faith ^ my meaning is to improve this faith alfo» yet rarther to [7?rf«£/A and comfort.

Ehvines obferveadoubieaftoffaicb« One of adberence, by which ic cleaves nnco Cbrtft»and reKei upon htm alone for rigbteoaibeflei pardon of fiff^ grace ant ialvf tion«

Another is of ^t/iWf»r>, by which ir deates aneo the fottie its incereft in C(|ir»fi, and bis righceoafnefTd and me-

fits. ' ' ..^ '

In the former, the foal renooncerti aH other comer ftbnts, ail other rocks 6l falvitioci; and trufh only upon tbe Name of ^ Jefos Chrift, accepts of him as i be onfy Lord, Md reiies^ on faim^ as rheooiy Savroor,caftifigor rpliing- its heavenly 'and. eccrnal/ fifecfel iimhis.bk(fed ftrmesi ' ' ' * 5

In the latrer, the foul feels irfdf reciprocally embraced by Chriftj Ihave.ifdrip^4f*a» wArw^ i:^i^$,ff4htfi\ih[Jim

tiy ting. .■-' ■/• '' '• • ■•' ^ - • ^'^.1

' ih^ytretjtdolikmtoihe mtj SdvU^t i Mdrk^^fki^tMmikfi

ftt^dtiott; Eotf->r^>irif/««^^aiii<b^fiii*att«d»mti »# •/^•wfc

Nosv to this part eflFaieh dordefireto' mom thefea^^fa! ita<J>eleevef^ w*. rrot only t^ appeeHcnii Cbrtft,4>iit to kooar' bimfeif toh MfprtbenJMif^fimi not oaly CO Msaie^ bat lo' k^Wbimwhom kohMtbhlm^i: TaHfethas ht-hf faUk w

0n affuTMncf , that C^ifi » mj Ctrifi •, w; ReJiemer Hvith , irit j4ve himfelf forme; Mj Lord^ attd mj God , that he il my Hlhtectffneffe^myredemfticft^mjfrofstiatfon.

For the better fercling and csciting of you in this ptrdcotar, I will briefly touch at thele things.

i.WhatiheaflTurance of'faithis."

«. It may be had. • , ' ^

3.Ii(hoQld behad. ^ ' './

4. The Arguments to ftir.us up* to labour for it (that is) CO know Our riches, and to' know our pofTeflions* 5«.The means to get it.

SECT. I.

•

Soh VV It is a viHariom cohcIm/Iom ^gamjt th'ftrtwgtb §f doutu^yolHubj $Ih mimde pf sieioeving ptrfon i afeertoiffed mnd firfwadid^ and Uf$n good gruMfdfottlod , ooneornimg, big ftr* fowU imurtji in CMjl dmd Us hmfiu. < For the better opening of;thii defaiption, btpfeaied toob-» fcrve tbefe fQbfe<J[ncnt propofitions.

X. Tbit the 4/ivr«»r# ^fMth^ it is thtcowlmfiom of ^0vm* goliciii fyBogifihoi The ryllogifflie if (his, fTbofoovor topcmti md hoUo^t m Cbr^fi, Ckrift ^itb bid bonefiu sro if/, and be is Chrifla ; hot / do truly rtfom 4md bolavo in'C^fi^ Hierefore Cbrifi wbA bit btnefts aro miwo^ smd i mm bis. ^ III tbti Syilogifiiiecberf ire three prop6(itioiii.

The firft is, • Propofition of moft iDfallible certainty, it 6cine eipreflyibe Toice of JefcsChrift bimfelf, and of ittbe ttunde hath no donbc» but Mly affentt unto it as a priocipk of Dtvine Cimb, vpc» Jb^i bo tobo rofonn ^Moovos itt psn^y is bis^ saUbo is Cbriffs* And' of this the oiinde of a belecver n>ay be abondantly perfwaded withoot qneftionings, and donbra, for umacb Sis it is a part of the Word ofGodito whofe abfo-lite imtb it doch pleodfiiily 6ibforib,e.

Thi

ChiiS^Se&^i. to: a frll ^ufam». . a^r

The fecbnd ^ t propoficioii, carrying wkb ic cbe dired ift of f^idi, in which ctKbelecving. fool ax>cb accept of Cbrtft, or receive bim, and troft. npon him« by vercae of which there arifctbamoftrealandtrae union'cwiic Chrift and the belee-ver.

. The third and the laft, which it the conclafion or inference drawn from both the former, comprehends in it the ffrmalaf-fitrsmce 9f d Mttving hemrt^ that therefore Chrift is mine and I am his*

That he who beleeves in Cbrift^ath Ghrift, and (hail be fa-* Tcd; this is not yttthat ftttje3ivi nfjnrmct ofjufiifjing fahb^fdr as mtrch as many an hypocrite may beieeve that cnitb i 9nd yec kaye no perfonaiintereil in Chrift. '

Againe« that I dobelceve in Chrift, neither is^ this #]/>«/#• ^j i^iiranc^t for asmacb as to beleevets one thing, and to ht aflorA is another thing; many a* good heart may fucept of Chrift upon sMhis termes, and articles of peace and life, and may caft aadrftpofe ti feif onbimas the only, rock and hope pf the; foul, and y^t it may be fo itrre from sKTaraace, (even a^ that time when it dotb fo earneftty deave nmo Chrift) abac inftead of affiirance, it may be both toffed and* prevailed npon by doobtings, fnfpitions ,and feafes,coQ€cra tng iu partieolai aod^ perfoiial prop^ty in Cbctft atid ia " merici, J .

But the iaft oC the ps^pofltibna ^ tmm ChriBi^ Mi CkH i0 flPMM^ this is f^m0i sjfmmc^: for chit coactadei ^he dif«-ppte of the hearty and bath in it particiihr aod:^eriboale^ Tidcocc«

2. It is a vHiwkm fnclnpm agaioft Ae fiNMgtb§f sUmkh^-img ; yoo know that in the minda of matt ^ there are three kifidlf^ oi worl»ng abo9t an objcA compfebendiiig goodaeflt and' tmcfk • ' • "*'

^le they call fenw^mj ngmfng^ Mtid pinmpimj Hfftmmgii

in which the miode doth .yeild plainly ^ or elfe refufetb

to rQbfccibe> and gram the matter propofed to be true and

good« *{ ',' '

Anothtr tbey caU dai»^/ii»j;/»wbich are tha^fvermg aft» of or theminde, wherein it do(h not^abfolutely gnntordeny^ it i|pthnoiabfoIuccIy cQn^ludei, chat fa ic is^ ^nte abfoluteiy,

LI3 that."

lAnAMtaMi

a6i . 'iheuitfmvml$m«ffiuih Ch.r8,Sea;f

tba: fo it U not;. fret lathct cMliqci ^ for wtot of iurriicr evidence \m cfee foul) cbtch ii not (b, cbeoibtHcte

Tbe third (hey ctU »Jdeftcc oc afliirtace, which i> fiicba work of the miadt, wherein, againft all doubtingt and fofpici* onf,the minde feeiclearly the thing co befo, <h noctobefoj And chut it it here in the aiTurance of faith, ic baih fucb a tfgbc^ ^e minde hath that it is able to rife beyond, va/i againft doobt« ings, an J to convince the foul againft all fufpitioos^thfcCbrift indeed ta mioc, and I am bis.

Whertybyche waj^ ohferve ehuaiMcb} chat aflbrance derti prerttpfx>fe foflK doDbttf^, for if tbcoiiQd of a bthcvep had iioe doubciogs about its perfonall iotercli;^ itdosldaof wttl befaid to be now afluied* Dgobrioga - did verilf, and do^ and iMy work in a believing foalf yea, but am I fnrrthat Cbiifya mine is it ccrcain that my Cat aic pacdoni^dH cruA they are, bat I fear thevarenot. .'•.;.' -.5

. Now affixrance Moaet kod confusra didfe workings, en^ clears all the dnbting argumencs;: andfc eooinnceth tbe Viinde, that of a truth Qufifttsouoe, md; my fins are jpardooJ

./Therr^re two degrees oF4<Hibtiags». . One eenGfts in the ymftiptit^ '^ pttr iiUemiitg fr^frif^ tiejf isChriftmine, isbisrighceoufncflfe nline,&:c? •' '^ .Anotherexceeds thia^aDld canlifts in JmMm;whM f hi (bill it

fiipprefthy^theiJoeogthofthefedottbrings, to (idewicb it.and

ftjUltohai^/iniufpsnfe^ I {

Now this latter degree '( efpecially ) is aflbrance oppofltc' ntt-' tuioinn^y^itc^qurfliourdoiibtnigs, anfwerr oor argoirkenrs ^ ckarta^'tf aocotherpiii .againft the Amy fufpitionr whi&h^ did arifir ^ that Chitft doth indeed owne it, char- he h* the Saviour thereof, and therefore I call it a vidoriotts concte*

J. ^j/«fa«rri/f#^A^iris an ajcsrf^mg ^ ptrftv^ihi * and chat is propeaand in&psrable front awrance; therefore H' ic fo ezprefTed in Ka». 8. j 8. ; iiw ptrfw^diA tkm neither 7>m») ^*«r Ufr,H0r wyfwgeii, not Primeifahtiet, n^rP^wtrt^ ttar ttihtgrpml

Ch;iS.Sea.i. io^fkUafjkrmet,

uit^Glnr^ U(&s$ur Uri. Yai|.ind \i is csprefledJ^y « word oi

pfrf09^C€rt4insf,2 Tim. I» 13./ kf^^ whom I have MUtftii la toowkdge cberc i^ «iway€i m ccrtaiiicy, {^x chuc h ow of the rDiitiicdiffercnces'»vixtitMdiO|iitli6aiChaetbcoo6 kaves che mitide Qocecuin and waveriog, and the other dcteoiijiiiaces ibe mrnde with ccrcainty, and infallibilicy.

Wbilestb«mindcremaia«if like » paire of indifferent icalcf, wbscb trend this way and (hai way; or like a boat in the riveri now floating upland then finking down; <)0W reeling to tbiV fide, by and by to that fidf; it cannot be fald to be affuritd* per* bs^ Cbhft. is minei perhapij am hii| (his is a plaiAft uncecttih* ty, ifor.che ^indc is not perfwad^d* Bue io the a^urance of. faith, the mtnde is tike a fcale that weighs down,it is perfwaded, andafcertained, there is a prevalent evidence of the things. ()o€ only i» abfBlnte ttarms^ that Chetft bislong» to a believer ^ \y^l\nrt^ixiviUarm€s^ihttC3^l\(k^hc\^l^^% tp tn^.be gave bjoir felf for fne« «nd be i« my redeemer^ and this pisticpiar^ or perfo^ nal petfwtfion is a/furance..

1^. Afh^ranct it :pat all kivdf^ of porfmi^^ op afeer^ laioifif, tbete are two kindet of siTaraoee or perfwafion ef the miade tonching a^ mans perfooall intereft in Chiift.

One is lmfgifh»p and ioluUng : for a^ the heart of a man iMy deceive it felf about the babit of faith, ( oeany other grace); fo it may delude bim about the adt^ and degrees of the Aime ; dotb th«/irne believer believe iaCbnfi? fo tbinki the Hyp<kfite^. tbai be doih coo: Hath tbe Qrue believer a perfwaiion of bis pecfonall propriety in Cbrifl, whicbtlesres the minde of doabu fag? fo bath tbe Hypocrite (o0ia laofi exalted confidence ^k fioofaUt^ that would nevfr bend, nor bow by doubtings* Ic maybe with him as with a poore man in a dresme;, * );tffaat «be rich man batb by propriety^ and io pofieHion,* .Li> that fame thing may tbe pooreft man 4)aye jo a dream^^ iii§fancyi and imagination* ^ •

\fiut then a&k tbe Hypocrite»)fety what grojui4sr|irt tboii tbut^

c«N)fi4cmly perlwade^;^ what did eneUnetbyiniod bere(0>

p^batpc4miftbaft(bQu lotfnd that Q»^ift is, |nd w^l be^lMs^

^oio heart was never bo|nt>le,d foe (}p,.wMf bearfi^diU retftiGa^

^j,lowc of i3p?/fcloWy,af: tbciMn^wlio^rbfijiaft i(^0iaflde4

how.

bow Im tdm mtlMi th t^nUkig ga^mtHi , hi u \gw^

Tiffi^tC Ciieb Sdlmmm Prov. 14. ttf. ) rdgtth dnd it cm^ Jiept^ aM fo, • the* prefompcaoat ^mn » He iinnccb, and yet is perfWadedlft watkcth in his linnes, a»d yec ta aflo-

rtd*

\ pray you remember tliit cbe aflfurance of fai^h is^no fuch ab« fohite and boyltfoos iecling of the tninde, tbac Chrift is mine howei^r, choQgb I be^neyer f^tga^iraoc and wicked^and tbQi^ I' live never fo wrecchedly aod profanely; yec Cbrift is mine, and God \% mjr roercifoH Faichcr, and my ilnaes are pardoned ; Onoj c^i^Hf aDM^^/M/afliirancei ids no BvMffftHeal ^fftX'-

ranee.

* Another is gritm4M,sndiiPintljrat$oHMl,Md it aiwayes fot« lowes found repentance and fahb: That aiTurance which goes before cbefe^is falfe^ abfolucely I am bound co repent and co be* lieve,buClcarinocbeaflbred,bactn a conditionall order: Iff (hoal4 be aflufed rbat Chrift were mioebefpre, before I did be-Hevt,tbfi were a tie.' foraftnucb as Cbrift is not mine, luKill I do byfaicb accept of bim, and if I flionid be aflhred that my^m M ere pardoned beforel did repeoc»I did ia^his deloda mine own beiirtjforafmocb as finis not pardoned, unteffe it be repented of. No, bttt I muft repent of mv' fins^ I muft Accept iof jefna Cbrift offered anro ma in the Goipel, to be my Lord and Savi* cor, and now I labour co be afluied, now I come to be perfira-ded.'laving fnbfcribed to aH the propoOtiona, and artidca of the Go^i, that now Chrift is mine, and I do by the Word coo-ViQce my fopl that fo it moll be. For thus I argue with my foaU wbofoever repenes^aad believes,aod endeavors to i^alk iflCbrift, aflhredly Chrift isbis, aod be is Chrifts; bat I do tbis,£/]^0,Cbrift is mine*

i cannot make lb (hott a cut as the preTumptuoiis pedbfl dpcb, * Cbrift died for finni^ts, therefore for me; God is merciful \ there* fore my ftos are pardoned without any more ado. O no. there is an orderly progrefle in tnie afliiraoce* Ic dotb not ( fdlimm pic§r$ ) ftride oiFer to extreames; As tf a man Ifaoold fee a Leafi:

' drawn, and'prefently. concludes the boufes are mine) the lands are mine; No,imtbe mnft hear, and noderftandi and weig|i

' ibfiig9,and fiiUctthr» and M to the conditions, and riita he

majr

H i 1

Cb. I B.ScStt 2i to a fnU ajforofice.

may ftfelymd boldly fiytbtc tbeyare his. So tnaft the fout beMrkinUfk0tinar^the Goffet^ underhand both the precious 9£Fer, aadrfae pecoliar condifioos of Cbnft; then he muft coD/enc Qnro chemiand accept of Cbrift to &e Lord and Saviour, and' re^ folvecoforfake every (in, and to yield up his heart and life to the obedience of Cbrift.and earneft!y fa^th^ L^tihyhh

Sptris^Jtoperfwadg bim of hiif^trtiemUr interfft in {brift^sind Uo\ mf fiedfafilj^ sn4i»^0 9fon th^ Lard in fhe$tfg0fihe oriinsnat;

Sd Other confecrared Aetncs; Thus is the aflRirancc of itb wroogbt in rhefoQ4i and upon thefe grounds doth it fettle the miodl

%. Laftly, jtffmrsncf offditk ( concerning which we fpeakc) mnn,nstniozfetf§nt^ltviden€0 •fhisfMrtk^i^rintfrffti iBCbriPmdIris'lfenifits.

There is yoo know a double evidence. -^

One is rest^ and itfpeds the thing» or o\>]tSt to be believed;

Another is ^/tfiM^and refpeds t)«e ftateof him who doth believe j

Now aflurance of faith, confids in the determining of the iiiinde,-about the particular goodneflfe of that thing, which it iflentsuntointbegencrafis mod true, vik^ That Jefus Chrtft if my Lord, and my God, that be is falvation for mc; it opens the eyes as it were to fee, what Chrift is to me,and wbtt he hath done for me, and what he wilt do to me. i

And thus briefly have you had a (bort expl cation of the na^ sure of this alTurance: a moftheaveoly thing it is, and only believers have ir,thoogb all reach not yet unto it} I now proceed CO another enquiry.

36$

iA-a<^

W*«i-

. mki

r ir •

*: •

SECT. !L

^r/J. 2. \ 7 \ 7 Hithir fmch m ajfrnrancf tf faith may hi

V V h4d>

. S9L The Papifti tvill not bear of it by any tDtini$^ ( fome of

tliem) unleflTe in an extraordinary way x They conceive that

faith is notable toraifa the ooiidde beyond a moral hope, and

Mm conjcdure,

7hemprt!V€muttaffittth Gb.i8.8ea.»

ionje&tire, Md may lewd aod koy PiMeftMtt fliake hndf . wiib tbemmtttat opmbo^ Buc I vtitt cleare kunc^^fM^tMr^

dtre ROC fay cb^^vcrybdlievtri/^/4£F^iiiaflttfc4 yeibe da^be dffimd oChb pifltailtr iateceft; and ibis liriU eftdeacecv

rbat faith docb noi deftisoy, buc dwace ebc sodcfftuiding^ and cbac (ameaiacrueh^lorif doth new eem^ the ooderflaiidiiig^ Md tbe will, buc MC ovei(br<»w (falcrc ftMamubl nataaersnd m-bilicies. Now chisiiundeniable, chac cbej^owerof reftciionis McaraJtca cbr iMkkrftaiiding s It ia facW a f%cr^Xvf wbith ik able CO iMkupcNaiisowD adtnga^andk^ own Aatr; ye»^«id ^-fwdfhnlfj wdjrf certMntj^ che underftanditig ifr ta^pnble ofici forafmach as ic is by boowledgiet m4 f9»k^ aod exfevience made moil nffttredfjr ceacakx, about HHiiiy objcd^and conchifi* ons;

Now becanfe faithf dock not defiiof ^ bot devtte cbe minde, ic may by faicb come co a perfwalion and reiezi-' oii«

2« Afiiae, to orge ihri^i^( at yet) iora Mtioufr wiy; Fd$h

mnii^4mAijfi$^9k^tk$rkytof0fk0r^^ vpjasit wm

eevcaincjrotbiscoDeliifiona| Tbe mMea perfimiion depeodt* ing nacorally upon ftroAf evidence aild che p#wer of «i|^-menf;

Now failbcan brifig as ftreng nrgnmctcs co coatinee and pcv-iRMKie tbe minde: fot ka acgnmems depend upon twai ftrong cefti monies. One of the mfatU^h Wwi pfG^d, thn ochar on thci

• 3«. God would not fr^mif^ thdt u sUihv^r J» UiU Uff^ wkkb isimpoffithfartbeiiHivinuriffimfpi Forafmocb at promtfi» are of things as fncnreyCheyrare cheondercaking of good chtngs^ which (ball come to pafle, and be performed, now e?ery fatore thing is a poffible thing, that which (bail be,we may confi^nc-ly affirme of ic chat it may b<^ Buc chis perfonal evidence or af» ittrance, kis^ ihtng whieb God hath pfooufed, MKik^ 34^ 30^ Tht^fikoMhuw^Mfiltbt Lmtdthiir G^d^m^ wkk^bim, 0f$d ti^ alwjf, niMiila Im^f #/ /fiml 4M mf-f^^fk^ Haf« ^tft. i wiH^k^^

rr#ilr dm mmp m$ fmr nfir^ ps , / wit^ &e. Vcrfe 13. V

MnmrG0ds

4. I Tpare to adde the ftnngib rf tin iMm Spirit in in refitQions 0m thi fufU , as alfo Dhat ftrfWafiv0 vtrtttg in a remmii ^anfiimci • and the muiy €Mpirii$§cfs in mMny Cini* fiimfs V9ho Iwfe atj:aiaed«ott> tbis aifoiaace $ aU whididodi clearly evidcoce thaticiia thing poffifate: That wkich cbe Spi« ticiiaUetofbroe in a bekevkigiaQl; that ifliich aiapy abdee-i^ng foul hath ttuincd onto; tbac faoe is a poffibic diiog/

■»■ H I

sect; nr,

V V mnei0ffiatU

SA. I win prranire oacly a thing ortwo. One is ^ ^taxftm imks ^anartk Mumn 0t nB times^ tad issmr-Sdtih^ m to repent and to belecre.

Other duties concern feme nieA>and thofe in an ^dir and meMatffyt As to he alTiMd of a^ mans ^parctctrisr indeed in Cbrift^itisnoc an ifflaie<Bate doty, icdoth not concern a nan meerlir^as an aUbkioe (inner.- for a^an wlio is anconveeted and yet dhbeleeving is not bonnd to be perfwaded chat he k Chrifls,and Cbriftk his, unleflewe WtH ity,i!bat he is boand to be perfwaded oft lie; 4*^, bat bearaftfirftfie abeieevcr, ha iBtift accept of )ltft» Ghrift iipdii ^lis-DwVi t«mes, and b^ ing t beleever, I fay ^ he is boand to labour for particrtliS aflorance: Not to let the real infeNft' of <!:hrfft ih Mm, and of bisfMdtii Chrift, co iiang hoaemg andia difputCt ^ bot to dectsmine them by particiilar and perfonal avi- *

denee.

Agthie, pMnffe this^ it is onelhiogto fpecdWs faitftfi whita^ very bdee^erliadi, and it is aoather tbiAg to '^eak ytt ;Vt{ what every btikever 4borfd4iava«- Itis tme, tbac e^Cryi^ae

M in a who

■**i

ft^a ^ Theitf^rovtmtttt(ffmtb r Ckih.Scdt.^

who hath Chcift» ctonot ^f ycc affpted, and fay, chatCbrift ii nitt^c, hut then, as Chrift it realiy bis (as cag^toly Jbe is tbinc, ai thy hu&binc i. thy husbind) \o the Chriftian is obliged coaiTore bi^ bean I hereof. '. -

Which I (hall caniy€lear1>y Argument.

I. Wcarc bound to Jr^wnenuttic g$d in the fmB dffmrmtci 0^faiths Heb.to 92. Which is» as I concciirc, in a (clcare perfwa* (lontbac w< (bail not faile. bac enjoy* tht good which he promitrch; now tbiscatmotbe^ vnlelTc a man bcaflfuredand ^rfwaded tbac Cod is his God, and Chrift is his Cbnft: for as much as fitfwsfion of uttiience doth always arife from a prefop* pQkdperftvaSonrfperfondl Mni mutmsl inttnfi^l cannot by faith be pcrfwadyrhif God wii give fucb a good tbingfOr foch^unlefs I amfirftperfwadedfthatheis my God , that God is my God, or Chrift is my Chrift; |cis a fundamental perfwafioniupon which sil others are builtv for*this give^ life and fertleroenc to my doubting foul; I rrany times do,ubt, bur (hall I have this tJiiQg which I aslc^yei, (ayes the beJeeving heart f bat bow are you afTuredof it? I reply , becaufeGodis^my Godi he hath given himfelf unto mej €pg9 he wjH give ihis >ibut how.krK>w you that God is your God ? Upon good ground; why; faith the beleeviRg foul, of that I am abundantly perfwadedjl doubt it not^ hcreopon the foul raifcth it felf to that other aflurancc, of aceff^oMCf anddudienff , why; then f will not doubt of thiSp I will be confi^nc thac then the . Lord tmli beare, for be is my Gpd i. aond 'J^svid goes chis way. very o^ ten. . •

2« We are bound (all our dayes^ u givi Goi thunks f^ hit grnaffim^cleu n^lthit^ tbtt tbe beftowiqg of Chrtfi upon the /oplt is as ;gi^aa ,n flKfcy as avu poore .iinoera.

O*;.ltisfo,buttwh»t<%f *ff A c. v

Sft. But we cannot give God^ hearty thanks Vvliilea wt are doubtful of our particolar intereftin.Cbrift.; Oio'A thou go untotbeLord^andiayPOLord, IblelTe thee from my fqi^l^ion att-tbensCrcies': vtkkh tho» baft <:ooferrcd' on iwh; beak)) I (lave, ^nd J know it , for which I do thank thee: | ricbei^ 1* bav^, aodfrietids^nodtbiil know, too, and /or them lth«o(t>

tbcc

■^■"W'

Cha8.SQd4. to a full ajfurame. ^ adp

cbee too; I ihank tbee alfo cxcecdiogly from tbc botcomc of mjf fout^ for cbacttioa haft given cby c^n Sonne tome^Jefus Cfcrifti but traly,Iknow noc wbetber choobaft given bim to oie^Qr Ao: I cbaok thee exceedingly for tbe pardon of my vile finnes in this b]ood» but verify I am noc fare of this, I rather think they are not pardoned. Nay, this will not runne fmooth^ and thereafoo isjbeci^irero much particular evidence as Cod gives a man of his perfonal intereft in himfeJfi or Chrift, or bis merits, fo much ( and no greater) thaokfulnefle wilfthe foul be brought unto..

• SECT. IV.

£jfefi. 4« WJWttArfumenis t^mcvi tiUevtrs, U Ukour in , '\\ ih^ffmrMHCirffaith)

Sdl. There are many. tbitff TkaitlfiKy bere, dotb affmanc^ ftmt gs fmaU thu^ wno

Confider (iertoufly) the mscrers and ihtagS' about which this afliUcaQce is converfanc, and ebon jihik £nde.th<m of ihe^great^ cpolequeoife in tbe world, * :i :; . !

What doed thou chink^i pfui Chrifi fbra finner ?» Can tber« be a more excellent good then Chrift t 1 c^mu aS th'wgt but Jrifjff andiuttg far the exct'Oencj ofCb'sfifUxd'pMHl.PhH. 3for can ibere.bc 4 more neca^iny go^^f^ the§^ tktmChrift} Tell me in fad iboughtff that if choujhadftall the picafivesof the.world) and .alt the bonoUfs ours oi the worid^ and. ail the riches of tlw ^loiidyand yef waft €hriftie(rc,.thao is; thou hadft^portion ia Cbiift; why; what availsallthfs» as longas.thouartChriftl9r&{ at sAbrsham (aid, ficinglam childlefftf._ Inwh^misGod.re'^

conciMuRt^ tbcjfs.but inOrHif and bow-wite4bfHi.'4aod/before Qod,if:thou ha^vern^ jChfiftfby wbMi pairfl ttteugetfaWa^ cion^bojc by Chrift? ^nd ^hy tten gfriitnotehoafofce thy foul to ^ijrealldiligeuce tomaketjiy partjnChriAfiwtothyfoul^tbat

Mm 3^ tbou-

370 ^iheimfnv^mtnteffiuth Cli»r8.Sea.4

tfioa tmyeft cone m all ct(es to diac of jF#^» / 4p^ii^ ^^ «V

Agtin,^vtiit 4oeft thon tbinkof tliCMri9M#f/!Mrii? Tei% ttie time wft« 0Rce>«veii ftien lolMa (by Ipiric 4i4 roare tK the i)i^c, and cboo foandeft no qviec is the day, wbea thy ta^yllMr irat torned into cbOt droi^hc of Samnicr, tftd tby 4u1 ifts ^fqeieted wichm Aee; I fay in tbac ckae^diw t^otdtft with fltaflytearc<%eeakoBC« and ray» with TJ^mt, jy j^ HU^tA u hi Vfb9f9 trdnffrejfton is f9rgiv9n^ mU whrft/mm m o-

verti. BUffed ii $hi mum mnu ^h§m the L^rdimfMteih m§t irn^

li^fj'. O wbac wooldeft tboa have given co have belceved « that tby figlies (hould be pardoned? tbou coaideft then difco* ver death mfo unpardoned a ftttc and life, then in a dilcl|)^r-ged and abfolved condition. Why I pray von, is pardon of unne (o precious a thing t and is die aflared knowledge thereof a fmall thing ? b it not esoagh to have the pardoo , pafle^ not onely the feale of tbe King, hot the eye al(o of the % malefaAor?

Yea» yet f«rAer^ fvbat tbnik yoa of eoemal Kfe ? what b tt ^ Q, IcannocacKh icby tho^gbtf, anicli lefle ^ words; Zi/#1 no foch thing on the earth as it; #i«rfV4i /«/#, what thing in heaven moreabenit? TofeenyGod.niyCbrift, tobegio* noofly uiiioolto tfam, to be filiod with the perfe£kions tfhe^ lineffe, brigbtnefle of glory^ to Imw imm m^ m «r# ki^^wn , w love hiffiintbt aan(cendency«nove; t fcnopw not what ttiiyi for I fpeftk of eaemal life :01if tbethe gliflq^fe of dtviae ft-vdbr here be the admiration of our foales, the petCcdion ef «ar joyes I the heaven oo^arth / tell me, what ii thefMneife 4>f hit tavonr? what is the fnll evidence of bfs favour i what k tbe everlaAing evidence of hii favour i Now, eternal fife b mil this, aiUbtt s alas I have fiud noiibing of it yet; Ej4 inut $$0$.fi0m ^4arhmh mi kutrd^ mhhirimtk it^ntnd im^ thihe^iH pfmmwkuGsd hstb, &€.

And if^not^hia amacaecto be dcteimiBed and afcemined to our fdnli^wbit^flolec eternal life hang in Mpenfe) verily, tboagh until wt do fiKWKaod rife to the aiinrance of fakb, «v« leave (for oar fart yCbdogh the thing may he five in it fe^>

iAMfMVBHBB

CtwtaSeft^. UafifBagfrnmi

€yeii tbis alfo.onr ccemiMtfe m a ibtng dmibcfoL ^ Thoa wite not bold the Ic^ft asilkc of ibyltndi apon Qnerident aod nnn face lero, y cc wik ciloa? tcc.

3* mAffiirjmcf vfiB nmrV9t§0flf fettle 4U$d ^friH the femL fZyavid ei^reilech fo mncb, ffiU.4.6. Lerd^ t$ft thit 0f the Hgbt eftbj €9mtineme ttfet^m. f>n 7. Tbem htR pttt fUimjfe in mf biitrt , more 4htn m the time thst their tern fml wine iet^ ctisfti. Ver. 8. I wH Uf me Jienmtnifieef. The (ht^ ac«ii« ciior is ftfe,. buc Ui a cakne it if quiet} faith makes bar Rtitfitre^ aad tfluraace pemefttL -

Two tfkAe be there delivers of tbis blefled affarance} one is a trmfoendent ;»^andaootber is a coophrai femei \t gfatdt cbe bean, andiijMctfiachebcirc: Kismoft cmc^hacfaith in its vit^l eS {of meeftati0n)\tiiM\t% us to both* Every beleevci bAtb caafa of greM joy,& (wttt peace; bat it is faith to tbis emi^ nenttfS/of sffttrana) which repienilheth the foul with tAu-ol joy» iod afttitl comfort; For now ibe belecver feet aod knows bis bappineffe; He hath tCbrift and knows it; be bath pardon of fi^ne , and knoM it; be ftands in favoar of God, and knows it t that which held up kia foole, is now open« td) alt the caoies of bic comfort (hioe» as it were, and ciett* ly dkcovea tbemfelves in a way of wdl gronnded ptopriety. Aa P^mdkvi eoacesning bfsenetnies^ Pfihtezj.K The Lerite wej Hehty sni mj ffUvatien, whem fiai I fear f The Lerd it 9he fiength s/ my life, ef ^tebem fket J k afrMt So tbo af-iiised fotle in this Cife eon eiale ,' God is my Ood| Cbrifl k my Cbrift^ they hive pardoned myfinilcS) «^ cepted oftayperfoo, whatflionld trouble me? {^hicChoobi difiyiiet IM ? my foole doth now r^joyee in GhI my Sevi* eter. wie fhnil ley a^fy thin^ to tbi the ehern ef GeJf S^ UaUt ii Geithat-jmSlifieth ;iiebe khethee een d m ne th f h i» Ctrifi thM dif^v R-omans S.v ^^ shme, that 11 panbMdh} Jdflice, thai k fatislkd; my foul, that is reconctttd; my perfon, that is juftified; my prayers , they are anfwered ^ my hearty that is paeitied, foo God is mine» afid Chrift ' is mine, and 1 ambisi . Before I am ftfTnred, I fee my (imts, look up* to Chrift * aod aiventprd my foukon him fbv per-' don^.I<irutto»biDivyM I moy fe*e;. Mk ^*ben' I am'tfi

fiised

fatal /I fee ihy (innes look up to Cbrift« and my foule it quiet • and rejoycetb. Aa it was with the Ifraeiuis ^ when they were Neire the nd fia , they looked back on tbcit c-nitmics, and *o6kcdup to'^God I but yet they were ex. ctcdtnglj afraid: Afcfefw\ird$,; whrn they had pafi throttgh tb^ read fea^ aod floodmpon thejborey they looked back upon the fime enemies, but now as drowned^ and then their/^i&rj wcxc tifVnedinto./fl/^j; and their feares into peace: Thej i^MtdkBglj rejofed. Why; in aflbrance, chough we l6ok upon the fame Hnnes, yet not in the fame manner: New we look upon them ^% dre^fiedifiemksi as iniquities cafiinto tbe depths (f the fed, ^^ pardoned iniquities.- Now, though fin dothgiievf^he fouie, yet.(inne pardoned^dotb quiet and re Joyce the fouK

3* AQmtance doth arme the heart dgditefi future temptu* tUm.

There are two forts of cemptationsjgaioft both which tbe aflurance of faith doth arme the beleevcr*

I. To fittne: Though afTurancebeakinde of heairen upoa eirth, yet in this doth tht Meatifieai viJUn diflPer from a ^#. Iteving a^nrunce^ that the one leaves nofinoeac all, but the other is a day o\ greac tomfortto a beleeving finner/ yec^en an aflared perfon bath yet much of a (inning nature remaining in him.

Ncvertbelefle, though aflurance doth noc wholly cajt off fesre ^ yet it doth exctediogly keep offinue: A belreving perfon (hail.DOC eafiiy fmne whiles be is reading bis pardon, ^ and looking his Chrifl in the face. How can / do this great tPiekfduiffe and finne againft Godi if the meere reJpeS ^f s god was fo prevalent with Jofeph ; O how much more powr« crful is the proprietyiu a God}\How can* I do this gr^tc WtckednefTc «nd finne again ft.ay/C/^^? Should fuch 4 man' mm i jUe^hxA N^nHah\ioihttSxxuA:0\t\^\9Lny Oiodld ftich a man as I finne! -^

Nay, remember it .* Sinne is never more odious f 6 the

heart, then when the heart is moft aftireds The great and

rid^ mflfc^ofGod in Chrift, it>u^tbe principal bane of a

teiupcatic>nr>Tire van wiio formerly would bftve flepc out a-

' ^ gaioft

tl*. ■ II I I——1^ llll I ■ I » I . ■ ■ I _ I

Ch. 18.Seft.4. to a fijl ajfurance. 279

flgaiuft the threats of jaftice, having now obtained mttay^ trembles at the very thoughts of linoing.

2. TV defffoin^ it Us poflible for an aflured perfon to, finne, and then this is probable, ( and more then to ) that f2/W /innings will qoickly cloud M ajfnraftce : Though a beleever loofetb not bis life, yet he Qiay loofe his health; and though be bath a Father fiill, yet by (inning he loofech the fight of that Fathfpr • and is hereupon exceedingly humbled and repents 3 and yet ^perhaps cannot, read his former Evidences, he feares that he is xaH: off for ever, snd (hall be remembred no more. But yet aa. ancient afTurance well grounded may aflift the foul/ and prcferve che foul againft defpairing throwes; .That God will COtcaftofFchc foul, pr. 31, j. Tie Lari bath appealed 0f old unto me , fajiftg^ I have loved thee ^ith 4n everlafling love i therefore rrtth loving kjnduejfe have I dra^rt thee. Vcr» 4^ Againe^i I mil tnild thee, and thou-jhalt hy huilt. So ffaL ii. -50. if his children forfake.mj Ld^ and wall^ not ' ^ ' in mj judgments. Ver. 31. If they breakmf fiattetei and k£ep not mj commandments. Ver. ?2. Then wi// 7 vifit^ their tranf^ grejfion vfiih the rod^ anii their imciHitfej with ftfipes. Ven 3 J, Nevertheleffe my loving kindne(j'e ^mll 4 not utterIj take from him,nor fufer my fafthfnlnefe to faile. Ver. ^^^ 'M% Covenant 79UI f not irealfy&c^Suremeiries of Davidj Ifaiah y5« -.: ^ 31 So for Chrift, lohi 3.1. Having loved bit 4fpifnj he loved them '^ -

to the end, , • . i

4. Ajfurance hy faith fWeetens aU ether hlefmgi to us : Job fpeaking of many outward mercies, tn his cbildrcn,in his plenty, his honours, foi 29. 5.67. and ver. 3. he recounts one which Ihadowedallof'Chero, (his candle JUned upon my head. ) .A^ if the evidence of Gods favour were like the light which gives lif<, and beaufy CO all the colours in the roorpe, and without which all our bledSngs lay dead and dark. Owhat an enlivening matrer is this to all that I enjoy! and God^is my God too, and C hi it is my Cbritt too, and my fins arc pirdoned? tooherc is \ d^ar imd loving husband; yea, and God i* my Godtoo; here arettidjr • and obferving cbildrcni yea,and Chrift ii my Chrift too; hcrejs plenty of food" and raiment, and fncndsj, yea, and my finj are

:. ' , Nn . par- '

■ -1 < u

374 Theimpro^tmmt^ffidtfh Ch.i8.Sed;.4

pRtiomd coo.BttC the wim of Uiis may check «ll.our bleffiiigi^ and is able to marre jche very coiDfort ^Qarcomfovcs | I -am exceeding tkh , )€i, , bat I cannot yet fay that Goi is my God; I am greatly honoured by roan; yea, bnt I cannot yet fay ti>at Chf ift is my Redeemer ^ I ba?e 4eaidi and marrow ifi my bones, and .w|nt not for any outward mrrcy* yea ^ ^buc 1 cannqc yet fay that my finnea are pardoned $ for ougtit 4 k^owtbat fMy yet ftind upon record, whicb may iofe my foul for even

5. Nay, again^#^ is Mi to ft^uiiUMi aw cr^ffa^ a croib H more or kfTe heavy, ( to the Chrtfliao ) by bow much the more or the lefie God appeores to the ibiii ; The Dif-eiples may even ia a ftormc rjjdjce ^ if Chrifi h in tbt Shif.

it was an ezcetleoc fpeech, ibu of J$i 29. i, Sf bk Ught I W0lkfd tirottgh iarl^n^ffi $ anj| ^dvid anf\MriS Jiim ia P/dl. zj. 4. Thmgh i vdl^ tlurMgb ikt valUji of f4r fksiiwf^ $f Ji^b^ I WUt fi4tr m§ §f^ , for thm ari J»iib 0ff^ iby rad and $bf fi^fi ib0f edmf$r9 mt ; How trinmpbant is P^fti^ and beyond both bfmfelf aad all crofles^nd all becaufa of bis af« (brance, aiKl pcrfwafion? R$m. 8. $5. JVho Jb^U fepgrste m firm tbi Uv€ of Cbfifih fMl tvibmUiiOH » or Mfirogt, or porr ftcntioH , or fdmin^ « ^r Mked^offe , or ftriii , or f^ord. Ver» 37? N^ in, sU tbe/t tbbigf too ^ro moro tbop comimrv'M okromgb bim ikn lovod m, Ver. 38* fmr I am forfmndid tbnt neitt^ Lifo^ nor Dontb^ nor Angsts % nor VrincipMiiks ^ iiar foyers , nor things frofsni , nrr ^nttigs to eomf. Ver. }p« jy«r Hoightt nor Doptb^ nor dny otbrr cronttiro fiail bo nbU tn fipoTMto nsfirom tbo htfo of God wbink is in C^ifi Ufm ossr Lord. Can more be faid } need live* to addc; See bka «gaine In S0mnns 5. 2. Wo rojofct in tbo bofo of tbr gUry of god.

ObjoSian. Who wonld ooc^ may fome repfy? tn fi> great m good.

Sot. 3« u^ndnotonfyfo^bnt vsogUrj in trihsiUui$st nlfis; und who cao do tbb bnt be who badi (ome meafnre, of afltuc-4Uice»

lodecd fakh can make the foul co iiibmic in M^tottt^.

btic

Inic it is a0Qraace which makes cbe fdni to re Joyce aiulcotri*^ oinph.

What the Apoftle Tpake of death, that is true of all affliAqns, thi fiing ^ xhim is fitmf : where the con* icience is wounded , and the (ight of heaven is darkned ^ there the crolTo is heavy and bitter i A man hath a burden on his (hoolders p and a harden on his confcience ^ and yec a burden that he cannot fee any tofmile on him, and coiafori him; #

Bat now when cbe fpirit' of a main is found, and the evidence of faith \$ cleare, when a man feelcs ail to be sight wichtn, all to be peace abroad, that all ftanda faire 'twtxt hian and his uod; Nay, and he can fea God as bis God , the ftrengtb of this aflnrance» doth not oneljF allay a burden, but raifeth the heart eiceeding« ly above it ; -yet GU is g9pi to IftMl , and tbopgh I fee cbe Ohv$ ffmlt^ and the FuUt mi u yi$U^ and the finkj to h oit $ff^ j€t I wULrfJoyce in tbi Lor it I wil ;sv im tit goiofmj S4^vMi99. ThiLoriGodii f^f ^e^tgth^ Hoi. 2.17118*

Siatblf ,^f aiai^si 4^ kftds rfdtt^j tojk^ mtdt^ rifiji wi( inftanoe brieBy in fpfie,

I. fn.tbe^^iw.

^. lathfiPsffifMU *

I. jtlfivf.

u TriUf0 mi thmkftthtiji, Pfal* 103. i. "Bliffi tieLtri, O mj fP9tl^^ 4B thAt is mibin mi bUffo bis Mjf J^4mf. Ver. 2. 'BUffo tho Lori^O my fwl^Affd fyrgot Pot oil bis btnofits. Verfc 3. fVbo fprglvstb 0II tbint insMiiiosi Niy , be is at it againe, Pfaf. 116. 12, H^bat (ff^U I rovdsr ivito the Lari for 4U bis ioisofits torooris 9^94 ; / wiM take f^ftthe CM of f4v4tion^ &€} O the evidence M appreheofiop of£i> gieat a mercy and ialvation! it (ills every v^in qf the heart , &c, Moficlt is bigbeft and fweeceft in the faireft vfettber. He who difpotes ^is na^y ffin bardly blefs

for it.

Now I fee much forgiven, ar^ cbertfore I bleflfe mucl^:

Whac / aod all tbii. forgiven to ipe, mid fo freely, at)d (p

N n 2 fully

■■^■W^^—^■^ I ■ ■ ■ ^ ■>- ■ ■■ 111 ■!■■ ^B I ^

folly alfo, fo many tranfgreflions, yet to cover •!!> ycc to be reconciled; yet to put down the graciouf pardon before mine eyes.

2. Prajersi There jiretWo properties in tbcfc, which will fiirely arife out of affurance.

^ One is confidence and bqUnefft : A man will come boldly to the ibronc of grace who if once aflured by Etith: Now that oi John comes in indeed ^ i fohn 5.14. Tk$s it the con^ fijence that V**# have hhim, thaf if ^9 ajk any thing ^accrding nolkfViU.heheareth ks : Chrift (I remember) teacberfa bis TDifciples^ (and in them all BelceversJ to pray for many excel* lent things I both for foul and for body, buc then he preferred, be fet this in the front, Our Father , as if he had clearly fuggelled this unto us, that the aflbrance of God as our Father , is that which gives unto the bearc a ftrong confidence in all petitions* why; who will not come freely and confidently to a Father |to bisFachcr, to his reconciled Father?' .. .-, ;^ _

Another ti quicknefle and life in the affedions, TfaK ^3. i.

OGodjhoH art mj Cjody earlj ^tll J ffek thee. Obferveit; ( •will feeli thte, there is now diligence 5 earlj will T feek tbec, there is qmickneffe of jiffiHion: zni why I will (crt (beeearly? beciufc O Gody thott art mj God^

3. Ordinances \ Now ^ man will flic to them, as thtT>oits to the wndoTUff (it is the Prophet//iiWs expreffion;) A man hath an heart to bow the knee when he knows that my God will help him : A man hath ^nhctrt to teare the fVord^ when be knows my God will teach him to profit, and will f\yt^k peace unto him: A man will with cheerfulntflTeaddreffe him-felf to the S^acrawene^ when he knowes this is thclftood pphicb

^as Jbedfortheremfffion of his ftnnes^ind his falvation is there

fealed. The ApoHle hath an apt paffage in i Pet. 2 2. /f/

» ^fteW torn bates defirf the fincere milk^of the PVofdj and furely

that is with much delight, and with much earncftneffe ,

(for fo do babes defire the milk of the brca'fts j But what

might flirreupthis. Per-3, If fo he that j oh have tafted that the

• Lor^itgraciotet ? a tafle of God, of God as graciou«,yea/his is it

^ which whetstfae appetite^chi^fets on the heartlothrordinaiKes

indeed. 4^ AJl

- <»

- y. ' ■ ' , -

Cha8.Se&.4. to a full affurance^ 077

4.' All oiedkncsy aftaacing tbe whole kinds of duty. Why, afluraoce in the foule maket all djucy boch ek^erfml^ and fiiif^fii Pfalmeitf. 3. Thj Uving l^ninift u bifirf Mne

Why U duty co good hearcs ronetimes fo wearyfoiaCf, fo flack» fo troublefome ? verily, faith is weak, doubts are Aroog, fcarcs are many; could they once fee God to be their God ^ Chrift to be their Lord and Saviour; fiones pardoned in his blood, and all this to them. Now even the lame would.walk^and.the weary would runne, the heart would fet upon obedience with all its ftrengtb, and all its care.

2. The like may be faid for fa/pve ^bediina : ^ afluraoce

. enables it exceedingly : The lovi of (^hriii cowftrMneth tu , faid Psuiy 3 Corinth. 5.1 remember the Apoftle hath a i>o-table paflage, Rom^s 5. 7.,, For a good man fome will even ddre tio Jii i That is for a bountiful man; a mao of cmi«

■ nent and fiogular good to prcferve^himifor his fjike, a pri*

.vate man would lay down bi^ life; If the goodncHe-and kindncife of a man hath fometimes fucb a force with us, what influence then hath tbe goodneflf.' of a God upon a

:beteeving heart.: the kindneffc, t^e bloodof aChridupona

ibeleeving and an. allured bcatt?. Who woujd not ftffcr re^ proach for C^rtjl, ^ vnYiO fkffcKfd death for Ww i* who would not hfs the fiake CO bring htm honour, who {lit:(i bu b^ood

. to get his pardon, and to crown him wiih ciernal glory? Bdeeve ic , affurance willmake thy lifem:)re fruiciul.and chy

.heart more fuffering* Faith wijl make holy duties to be no burden, and aflfurance will make ic a deighc Faicb will make a man to bear cite Croffc^; and afluranie Will make a man to txiiXfXk^\^\xti^^r\ti fVe arc more then son^mer our j^iixd, pet-fwaded Pi4/y/.

Seventhly, /(furAnceoffaith ^itis ikbdtkif»i^ingio ad oar

graces: Shall I inftancc in fomc ?

I. The m:>Hrning heart dotk fiM^fh defend; upon the ajfnred

mindei No man ever did, or ever (hail take God by the band, as reconciled to him , or look oh Cbtift as redeeminig him, or read hi^ pardon with afTiirancei but. his heart (bali be

. N n 3 full ■

-^■^^^^

378 theimpnvtmtMtiiffakb Ch.i8.Se^.4

It ■ ■ ■ ■■ ■ ■ ■ ■ ... ■■■■■■■ ■

fail of joy ^ and his eyes foil of ieares». Tktf fiaS /p^ 09t him Tfhom th$j hitue fitrdi , nni Jb^ll mourns m a man tmmrnes f^ bi ^^ fUlde, Zaci^. iz. 10. There is no-ching fofcens the heart fa well as fatcb, tnd wbich loelcs it fo cnach as aifurancc. The powers of the greareft kind* ocde, and inoft gracious love« do open cbe founc&ia oi godiy for-row tKTitbinibe iaul«

Z.L^ve kimdUs in rhehart nfo^ajfnrAnce, To whom much u ffrgivin , 9hi fame r$iHUv9 much , Uid Chrift, Lml^t 7. 47.;^ loVe himbccanfehe laveJ m firji^ laid Johtt.- Tbc love of God to OS is checflufc of our love to him againe, and agame, and the more thac love is cleared 10 us. the more is our love rekindled to bim; goodncflfe is a cau^e ot love, here ic is* bountifulnefle is a caufe of love, here it is- know ledge of both a fpecral provocation of love, in aflurance hece

it is*

What a thing is this I thac God (houid give his Covenant to me*, faisSoane-fome, his Mercies to me, his loving kind-^ liefTe to me, his glory in heaven unto me ! I love t man who defends my Name, I love a man who gives metbook^ Move a man who gives me my ranfom, I love a man who gives me a meates meat; Ahlpbore things in comparvfon: how do I then infinitely esceed in love to my God » who I know hath pardoned, bath jaftified, hitb accepted, wiH fave me for ever?

More might be (aid of all paaicalar graces wbatfo-cver.

8. Affnfonce tjfsith doth tut idft us of tht w^rld^ anim^nft th9fotilnhoV0if*

I. Iteafethus^f iib«ip«f/4: How can he walk with cares, who is indeed perfwi(ded thac God is his Father,; be chat gave him drift will give him all other things freely: God will not ftand for a little earth , who hach boantifully given a whole heaven; and he wilt furely finde me food and rayment for my body, who found mercy and the blood of his win Sonne for my fool.

a.Nay it mounts as above the worldjthey do obferveebat thefe jowec things grow tittle add kfle, by bow moch the bigh%

^ er

era man is feaced : If a roan conid he elevated to one of the celeftial orbes,cbe whole world would feeme but a narrow fpoc of ground onto him. In one point this is moft true, the neerer God draws anro thefoule, the more nothing doch this world appears.

b tbeblefTed favogr of God/the evidences of our union with Cbrift/ This is like ttie light of the Sunne, which puts ouc the light of ten tboufand candles: Thou 'wouldeft never complaioe of too little in the world, if thou banded (b ma^ch as ma(^ up a true afforance of hea-' ven.

p. LafUy, Af[($KMCi wiS j^efd comfort in lift and c^nfi4mc€ in death.

ObjeQ. Wbylare Goda people afraid many times to die? they cannot fay with Chrift , / ^iU go U mf Far ther.

They have the bond ^ bat fee not the fQ|Ie : They are nociUfuce^ of RecQociJiation, of ptfvJQjf, of (kin-cipB.

But if they could with Smeon , Take Cb^fi h^tp^ thir 4»rm9s ; if once tbey could be afHmd, N^rit Uttffi tl^n tbj

ffrvan^ 4(PV^ ^ P^^ t f^^ nfint. fja kfiVi fun thj faha^ ikn.

He yih^ by ;(0arfoce b^oks Chfift 'u^ the face, may with cheerfml confidence look death in tb|e fi^ce: / h^ye a JUfire ta depati andtabiwHb C^ifi ^ faid T^m/, Phil. i. ag. How fo virft 21? Far tame ta liv^ is ^bfjfi ^ and to dit it gaine : But how knows be that? 2 Tin^ f/12. For I knasf tfkom I have hcleeved^ and J am perf^aded^ thai he u 'able to l^ep ihai which I have anfmittfd nnto ifim ^^Mf^^hat dai. %o»%Cot. 5.1, fer ^e knflv^ tha$ if otfr earthff heufe if this Ta^eznafis were difoived^ we have ainHdit^^ GodL, an heftfa np$ t^ada wi$hh4mi^eternalintheh(e4ivenu

SSC7*'

r

aSo tbe umwemtmoj faif^ ^' iS.Sca.^

■ SECT. V.

^^y?. t.XTOwI come to the laftinquiry, by what mtdns

LN thefoule maf get up to this affurance ?

S0L I fhall only prcfcribe fuch rales as reach a belccving peVfon. Therefore thus, I I. If thou be a be lee ver and wooldeft be aflurcd , then

freferve the ftnfe (ff thj o^n natural Wrerchdnefe , and- of fie darl^nefi^of thy forth fiate mthout affurancc. Chrfjt came to Mary when fbee nas wepiug; and the Gnat god looks down fifon the broken Spirit. 1 be higbcft mountaine hath cTtc firtt fight of the Sunnc, but the lowed Chriftian haih the firft fight of God, When the people of God were mourning, then faith God, Comfort je^ comfort ye my people^ and fajuntothem your fins are'par defied: Note. You (hall findc this, That the trnely fenfible heart Tiath

thrpc proptcrtics in it, which cnvite the Lord much to gratific it

with affiirancejt'i^. 1 <;)nc chat is very humble, ' ^

S Anocher that if much in the prizing if gods l$ve and

nsercy. ] And a third. that it is exceeding thirfiy aft^r a gffod lo»l^ ,

from Godi after fome taOe of Chrlft , and God will (attsiie all

tbefc.

2. Se no flrangers to the Oriinauces: you ftiall findc tbis^

ttat the ripening of faith belongs to,them as well as the

feeds of it.

The Word you Know is the fi^ule of faith , it was that which did incline the heart to yeild , which did make it to accept of Chrift, and it is that alfo which can make us to know our poffeffions: i John 15*15. 'Thefethings haitfn 1 Toritten vnto you that beleeve on the Name of the Sonne of God i that ye may know that ye have eternal life\ S^ I John lr4 Thefe things we T»rite unto jou that your joy may ^r full. More plainly / . In ivhom , after you heard the Word of irmh^ye bcUevejd^ in whom alfo^ after that y^ beUeved\

^ •

-■n

* n» < rf;^ ' , ' .ii i , , - I ,

C^i8,3ei%i$. (0.4 full ajjiirance,

jFf y^r^ ftiihJ mtb tba$ hdj Spirit §f framifi , Ephdians i#i3.

For, look as the Word btth proAtfes which draw the foal to Cbrift 5 fo it bach promifes to clear cha lotA k\ iu ince* reft in ChriO^ to anfwer all doubts and feares, and Co anfwer Che feare aboot accepcancc,fo ic removes doubts which ftrive a« gainft evidence and propriety.

Tbfi Sacrmffeni , yott know, it is the Seal s/ fightfMfniff€

^Uch N tj fditb^ Bfyta.^1 In Look, as a Sealc docli di-ftinguifhy and confirmc, and fettle the minde, fo is the Sa« cramenc ordained to fatisfie, and perA^ade the heart of a belecver, God appointed this Ordinance, ts for other endsf fo for this, That the matter might be oat bf doubt i odt of controverfici that Chrift is ooisj and finne is pardoned in his biood.

}. Be nmchin frdjer: If a min would gaine afluranc^, lie nduft be roach in prtyCrs, to perfwade and aiTui^e cbe tifart ^ T>4vii foood marveioHs l^i»i kl'Hk^fi^ ' bot then he cried in fufpHa^fiefts ^ Vif\m^ ^ff ^^i , Z2. • * . ' .

Thou mad pray carneftly for mercyyearneftly for pardpo,aQd moft earncftiy for Chrift.

And ih'em mufl ufe diligence. RemeQflbftr ^Kis ^ ^lit jn ^11 tl^y.cn^fs^voqrs fo| aifurwcse,. thgm- ff)p,ft life .dUtgence, a

• cpld.V3jj^e,.a.col4 W'lfg ,a !i;pM pr^yyigfWifi m hj'^^^s^ ' foul to if: No,yopmuttbernoft4iligeax\ana ffifv^F \n,iaemi 4nd fo, &c. / . T. j

4 Again,wi^()'aU ^hcie there muftbe jQypcd y?r^*j[ HfU^b^

Th>s know. ?h^t l!()|ic Tcp^rq;e$^, .|f<u jjgMght^flTe gai;b/^ Gqd and fhe ^fojile tcfge^hcr. To l^i^w^tkif^ prd^e^ih bU^ Q^ ver/atio» fright , iwill P)it» the falvMticn of the Lot(f\ PWQ[^^ 50.23.

VV by ? Light is fowH^for the righteeue^ and joy fpr ilse upright im heart i Pfal 97. i U See thai01 the PropheCi i/4. 64. $• Thou meetefi him th^tt rejojce^b ^rd^^efk^ righteoufnefs ^ theft that Ttmemher thee in thj wajes. UneifenQefle of heart or way, it is a flaw, and it is chat which cuts us off after many prayers, it renews our donbtings again, and we are is far to feek as at tbe

Oo firft;

fifft,batif the hcaitbe pttine,if it be fincercl; fet for God, ^cfirous to pleafchiffltntll tbingi, this i compendioui way % of affurance: the Word falls in diredly to fcttle and con* firm: fucb a fool .• The ftcps of the Wordt diicftus tothe figfce

of o«r God*

5 L^My^jenm$^ hmtuhU/btixtrcife offsiik There 6c two pins of it which you muft improve* One is joh mmfi ^ gahilail ftnfi and fttlng, tnd^gwR^M the coDCradift ons of reafonand utTbeHer,caft the foal on God in Chrift, and reft OQ hico to te your God, and on Cbrift to be yoor Lofd tad Sa-Yionr, and chat yoarfios fltaiibe pardoned.

1 hen yon my ft tvmt ,yoa moil not limit God;^ but Teek fttU, ImibtAfken^ faid David, what God the Lord will Qf^dk^ifor ha ^$B f^eai fcaee ta his Saints. Pfaitne S 5* 9- ^^^ i '^ ^4 4* ^^^ ita hiinniff^ of thi i9orld men have not heard ntfr forceived if the earoy miiher hath thcejeJm.O Godhfidfs iieo, wbatha bsth frefsndfor him that i^ahfthfor Him. The Lord WiS wsii $h0i hi maf h fradotu ; klefedare thej that r^ait far him , Ifa-^O. XS« ib Ifa. 25.9. It /ball h {a$iin that day t Lo this k mt QodfWibava WMited tor bim^ &c. This is the L(>rd,m have Wni/* ad f&t itjfli I irrWfiT heglaiandre'jojce i^his falvatioit. ¥ot?f%h I47«.li. 7 hi Lard taKgtb fdiafsir esse them that fearJhm^in thafr tbgfhafainhunsircj.

Sotbattbirii tbefmotne of all 1 walkwitb all uprigfatnefTe^ tfid with ta bainble, penitent,aBd believing fool^ uft your fina «pon God tia Chrift« tmffing in him alone for the favour of God > pardoA offinnea^, and eternal falvation j and wait •pon God for allthiaia the nfe of the meana, and conftant diligcncy in prayer; yon (hall at length have your bearta de-fire, you (hall hear from God thus much, lam thy falvatiam^ and from Cbrift a» nuch: Bi ^fff^d cbeoTy thy fitnes sore fm^

g^nthee^

. J

riNis.

...^

A N

' ALPHABETICAL

.JL CtUX^ft

^r-^m^

A Affiance.

THe neer relation betwixt Chrifi and a beleever is the ground of Affiance.

f254 Anointing, vid. Chrift. Antecedent. ^he diference htwixt an Antecedent and a caufe. p.go What antecedents go neceflarilj before faith, • f.pl T%ere is no concluding the Pre-fence of the habit of faith ^ from the common antecedents . oj faith. ;).9I Affent. Atknt^howone beleever Sffers from another therein, f 1121,

122

Aflifting

AffiftiSg, ^ .* Aflifting verttttfroih Chrifi> p.

. I^ifurance. Three ^nukgsrjgranted about aflii* ranee. \ .^38,J9

Hew nfliirance islanall offaitL

Affnr^nctofChrifis willingnefe an encouraging ground to be^

leeve. p IJ)6

A double affurance of Chrifis

wilUngnefs* * P-lJKS

Aflbrance, 4/rjwV of an eminent

faith. f9i

Affurance eafttj let go, argues a

•tveakjaith,. p-134'

The improvement of faith to a full,

affurance. f-2.59

What the affurance of faith is.. y ;• JP.260

Affurance ii t^/^tonclufion cfan.

evangelicalfjlogifme. p.260 O02 Affu-

f

■aaa

The Alphabetical TABLE

Aflurancc // a viSlcrioM cowlu-[ten agatnft the ftrength cf douhiuigs, p.z6x

AfTurance is m h^tUng Jfring to

all purr graces. f*^77

AfTorance duth eafe us of the

Affuranct ftf m ^ijfertmgcr fer^] n^rld^Mndmonnts thefout ^

fwadinga^. f.l6z hove it. ^-278,279

Ttvo kinds of afforancc touching Means hy which the foul m^j get

our ferjoml inttrcfi in Chrift, | ftp to this affurance. p,28O

aitdthe diftrcfjce cfthem. f',

2^3; ■ Atlieifine.

Affurance ff fcith direEis to a ^'

ferfiKi^ltvider.ce offArtitttlar Natural AthdHne a hindrance

interefl in Chrifi and his bent- \ to faith.

fits, ' /^.265 How to bercmoved.

Ever J hcletver may be affured Atheifme, what it" is.

thereof, p.266

Argnments to evince it. Ibid: B

7^ be %Surcd bow far it is adn-

ty. 1167

J^hrifiian is obliged to affure

his heart that Chrifi is his.

f268. Arguw ents to evince it. Ibid Want cf affurance hinders thankc

fulnejfe. p.26S

Arguments to perfwade to labour

for affurance. * p.269

The things about which affurance

isconverfant , are of greatefi

ctmfecjuence. p.269

Affurance wiU marvelloufly quiet

and fettle thefouL p. ij i Affurance arms the heart againfi

J%ture temptations. p. 270 . Xixzxactfweetens aB other blef^ fingstoMs. jp-273

Auurance fweetens aU Mr crof-fis. p.Z74

Afliirance makes all kind of duty teflow and t9 rife, ^ p'^7%

^I68

p.i6g p.iCS

Beleevcr, Believing, Believing iif Chrifi, what itJah

import. p.zg

The general natfire of believiag

infeveralpropofitions. p. \o The difference betwixt kpowleag^

opinion aud belief. p. 3 o, 31 Believing, as refirained to a di'

vine and theological confiderjh-

tiouy what it is ? p.^i

Vid. Faith. Inwhatfenfe beleeving in Chrifi

ii the only way to he faved.

The difficulty efhcUtving in fe^ fm Chrifi. f,jg

The facility of err our and mifiake about believing ^ and whaJ: makesitfo. p.S^.

(^trnfottfor all true believers, f

ipp Believers are in a true and

fure

Tht Alphabetical T AB L £.

■ I J. I ■ T I I ■■ ■ ■

Svtrj Bclcevcr hath a fire inre- eJwith^ an cvidtnce of jhmi

fdtk

Chrift.

f.IZ?

refi in Chrift. f.140

Every Belcever httvkd hneficial

inter eft in Chrift. What thefe

lenefitf are. p.140,141

Motives to heleeving. p. r 58 Cod deals mightily with the f^til

tol^^tvt in (thrift. f.165 We are no hfers hy beleeving m

the Liirdpfm Chrift. f.t66

Boldneis.

^eleevers may with boldnejs ap^

fnuich the throne of grace.p. 116

This h^^ntk cures Jinfal^node-

flies and anheloeving fears. f.

116 C Certainty. trhe difference Betwixt reflexive. certainly W re/tl certainty of

ftttvrefl. .f-'40

Change

^ninwardchSiTi^an infaBiile

tejlimony of a living faith, p.

98 There /> a change produced hy

faith, f99

fiffw faith produceth #1 change o/"

the condition , and haw of the

perfon. ^.99

Every ^eleever hath a changed

and hly heart. p.99

Wherein this change lies. lb. as the merkoriom CAufe. f.6z No man hath a changed nature Chrifkjhould t?e the main fcope of

What it flgnifies-^ p,iS

Chrifts anointing doth import his ajfffted ordination , apundant qualification^ fweet and pled-font acceptation both with God ashman. f.ig^zo

Vntowhat Chrift was anointed.

p.20 rid. Prieft, Prophet, King.

Chri&saudhis Churches enemies, twfetf they are^andhaw conquered by him. ^.28

Whole Chrift the adequate ohjeEl of faith. ^ - p.41.

VyW^Chrift takrn and received hy faith. p,^2

How Chrift is taken hy faith as a Saviour and Prieffi. ^.43

How Chrift is taken hjfaith, as a Sdvfofer, and King, and Pa-phe^. ^ p.45.

TM^Hg and receiving CbriR as Lord and Saviosir, hath many things in it. p.^6

• Vid. Taking.

AJi that canfave and juflifle a mantis only to he found in Chrift

hut a heleever. p. 100

Enquire after this change, in thyfelf

our preaching andfluJying. p.

ph 00 Chfift may-he preached two ways. f^6j. Qo 3. Plen^

The Alphabetical TABL^.

Fleniifhlneffe ef pwr.fnfflies ifi Cbrift encomrAgetk t^ live by faith on him. f.l^fi

The ordination of Chrift tofnfflj beleevers ^ enccurageth truft.

Qiri&sfervices done in behalf of

beleevers encourageth truil. f»

250 Chrift is given om of rich grace^

mercy andUve. p. 190

cbrift is worth jtmr takings

though we be unworthy ofrecei-

viftg. p*^9^

Chritts difpojttion encourageth

trufl. P-^SI

Chrifts conjunBicn and relation

encopirageth truft. f'^Si . ChnAs invitation encourageth

truftl f.255

Cbrifts ajfurances that he will not

fail him that lives by faith on

him. f'^SS

Foure things by which we may be

fcrfwadcd that Chrift will do

us good, if we live by faith on

, him. p.z$$

Cbrifts offices^ encouragements

to live faith on him. f-2$6,

Impojfibhto have fufflies for the foul nnj other way , then bj JMth in Chrift. ^.258

Xomfoit*'

C omfort, notffire^ hut ly believing, f ^^ ^iilir/guijh betwixt the ground

if OUT comfort, and the tefti-monies of our intereft in them.

fM

CQmmimijE^Q.

«

No frifon can boult out communion with God. f. 3

Communion with God in Ordi^ nances and duties,not fo fweet in a weak^ beleever ^ as in a ftrong, ^149

Reafons of it. f • ^ 5 ^

Confidence.

Confidence ofeafie anfwers ffr great matters^ an argttment of ftrong faith. f'^2$

Covenant. ^

/^ i^ir^/p Covenant, and for two' wayesoflife. ^.56

Imfojphle to be favedby the legal Covenant, whence it is f9. f.

Vid. Holincfs,

Vnbelief makes void the Cove-nant ofgrace^ ^.89

A true beleever is in finguUr Covenant with God. />, 114

Covenant of grace ^ what it is in the offer and revelation, of it , and what in rejpeEl of our en-

' trance and admiffion into it. f*

IJ4,"5 Haffinejfeof being in Covenant

with God. P'^^S

Every

• ^

The Alphabetical TABLE.

damental Covoianc with G^d.

Crucifying.

^H5

Crmfying vertfte from Chrifi.

D Day.

Day ofgrace^feur ofhaviug^Mt -flood $t, diver J conjiderations ^. bMtit.. f.203

Debts.

Chifi takes cnr debts fifon him^ felf , the comfort of it. p.ilZ

Degrees*.

Diilruft.

Arguments c/diftruft, when they grew weak^ faith gets ftrengtL

f.izS Doubciogs.

Doubtings argne weakneffe of

~ faiths f.iil

Doublings prejudice our ffcits.

DovA>tsoftht weak^beleever a-hour his title^ ,aud mifi^akes in paffages.hetwixt God and the fiuL'. ;:i55.

I>uty-

^.^^ of faith ^. what therare^ and haw beleevers d^er in them. />.i22,i23

Mesifons of the Sverfitj ofisffces ^faith. p. 1241

Delay, W-Hafty.

In times ofdtkrtiotistolii/eup'-on Chrifi and the p-omifes, an argument, of a^ great faith, f

Want^fahitartto dijxy^Jiouid not difcmrage from beleeving. .

f.2JO

Paithfuts life into our dt. ties, the \ Reafonsofit. f.ziv

Exchange. ^>fi}/exchange ietvixt Chrifi and beleeversyandwherein.it u. .

/.Ill;

P

Difcouragement

Faith.

130 Faichi> the Lord fefu^ Chrift

I the only way to falvation^ f'^$

Faith in Chrifi defcribed^ /.3 2

SteJfafi foBowing Chrifi mtwith^ '^hejpring andfountainofjfflijy^

fianding difcourigcmentS sir- \ . irg faith. p. 3 2 .

gues afirong faith., p.lzyThefubjeaoffziA^ p.34

The feat of (vxk ;.35 ►

j Three}

The AlphaiDetkal TABLE.

Three kindesofiMh Mftinguijh'

ed^ viz.. Credere Deum, Deo, inb^tttB. 7.36

t

4$ magnificent tefikmniis , and haw wt mttfi difirngftifi be^ t^ixt them. p.gi ,93.

Horp feith is feared in the wi/UScme things ^ih doth prod/tee^ haxp in the nnderftanding. f> ! jet not alwajes , therefore we

3 6,3 71 may net conclude a wait ef faith

The proper aU of faith 04 itfftifj-

ing. f'i7

The^hjeil ofjufiifying faith.p.40 The immediate ohjeH ofjftjiifying

^ feith. M^

Vid, Chrift. TheconfeqnentdbjeB of feith. p.

48 Faith may be confidered , Abfolutely^ ' p AHuallj. Chow to be un-Correctively^ Qderfiood,p.$2 Inftrufnentally ,J' $ 3

How faith pfiifieth^ p.7^y7^ Whet her hith deal with the per-' fon of Chrift yifT the benefits of Chrift firft, f73

fritm the abfence of theft, p.

•91,92

Many inward contrarieties*to the intrinfecal aQs and fruits of feith. p, 94

Evidences e>f feith cannot bt gi^ vfn by way of abftraSion , but* by way of e^iBence^ how to be under ftood, p. 95

A double contrariety to kith. lb.

Faith endeavours after increafe^ and wherein, pA 07

Wherein true fiuth in one differs from feith /;; another, p. 120,

Signer of a great andftrong feith.

/.I2S

Divers kinds of feith. p.84 Signes^faweak^^2M\. p.i'i i JiiftoricalidXth^whatit is. p,^^ ^ Fid. Weak.

VMhofmir/i'tles;mhat it is.p.S^ The vital aS of iMkk is not re^ Temporary fekh, what it is. lb. flexive^ but direSl. ?• 13 6

How temporaryiiith differs from juftifying faith. Ibid

The confimilitude betwixt feith andprefumption. p.S6

The eafineffe of feith, Jhort of

Motives to greaten our feith. P^

156

Exhortations to labour for fkxth

Impediments and hindrances tQ

justifying^ and ofprefumptionj I feith. p, 1 53

astd ouraptneffe to reft in that. Means whereby Godworkj feitb.

iWd

Rules for the Sfcovery of feith *p.

90

Some things feith doth produce ,

not as effential properties y but

\

f.176

The primer rife and ground of feith is mthout our felves, p.

189

To receive Chrift by feith, ^ hoc

a mat^

An Alphabetical TABLE.

B*Mi*

ATtMtur of merity but a print] GofpeL

«/^/jr. ^-190 The freachmgof the GotpAJs

Faith mhindrance tohoUneffe. p. of.neceffarj andfingular confe-^

208. quei/ve. p^6%\

. Thetimeof contrariety is the time . Ghoft,

for faich to -pforkz p.Z09 Holy GhoA,hov^ he may be [aid

, Trvo offices of f^ith. p.li6 tojufiifie.^ \ , ^.71;

FidAiving by faith. I * Grace.

V^thofadherence^andhithofe'* Salvation/sonlyiy grace. p.6i vidtf^e^ the difference betwixt The befi graces are bur injperfeil them. ^ . P-^S9 excellencies, p-^i

Thefre^nentexercifeofhithim-r ^ .

provesit t'oaffurMHce. p.zZi^\ - . v H Fruitful. [ Habits.

Trne faith is fruitful. ( Two forts of habits acquired and

• The more bviX&A ^ the fironger

f, .

faith.

« »

, Gfory,W. Salyatibo. .

The inheritance of ^Vj\ all be-kevershave alike intereft in it. , , . > .*p.l42

Hen9many wayes God hath glory .fromns. .: p>l^3

God.

Th aflions of God of fetferat

forts. W-72^

MotP many things in God encos:-

rage to live oy. faith^ ^ Gods

'a^ufficiency. * p.z^i'i

Gods command. p.^l^

Godspromifis. . >p'23}

Cio6$ power.

5ods trkth and fidelity. » .p.2 J 6

3ods performance to them that

have lived by faith, - p^lij

Goodnefs. latredrfgoodneffe predfitntesle-. , vilmento ails ofh^npc^ p*z^ J . :\

infnfed. \ pa

j.ijo Hafty.

Afoni hafty /a ^f knfwered , • « weai^in faith, f • 13 2i

Heart. Heart (?r w/iif ^Z?^ feat offtlth. p.

3S '. Hearingl \ '. .-. ^.. ..;

^^rhearing of ^krifi and his

^Dc8;rine,rvillmtfave. p.66

Divers frKs ^hearing*;^ Ib^

Hiftorical, vld. Faith..

Holiaeffe. . v

Inherent holinefle cannot ):^Jhfie

atiAfave. , f,%6

Inherent holinels is dpfefiive and

imperfect. . p.^y

p 234I The confcitnce dares not refi upon

^fffe'/f/holineflc, no meritorious efficacy in iK.. • p.j8.:

Humble, humbUd. Faith makes the hedrt^ humble.

Pp A

■•■*»ii««iiw««—i«»««»«—iw—i«M»—■■•••^•■•■■"■•■^

Aifiiabf^yal

197 . Jfibercat.

A twpfvld bumblinc according to Ii^renC ejualities dnd ahitities A douhlc cuufe of it , and the , inffied m m meams ffperfwafi'-VQrkms of e^eh. fA^r/yl^ HH^ argues weal^fi (f faiih,

Phntj[eflrChriftmttobej$idged » P*I34

hjthcmeafureand fircngtk of Joy, .

hg'^l homblings; thf reafins Sfiritttal joy tjne fiie frttit tf of it. p''i9S faith. ^f>9Z

SQmet kings y which if thy follow SfVtral forts of Y^ ^y^htnct thej %:fmUial\\^xt\>\m%%^WMy he f^rmg. f.^z.

fuhcrdinate enCLuragemcnts to }oy.4fl( infefMml^k frttit^offaith, the heart to f fit it Jelfe upon p.gi

Chri^. p,\99 Joy three ■0ayescoftfiJmd.p.i46y

Hwihlings and nteltings'^foff I « * 147

nof hindrtdky faith. Ibid . Juftiiic^ Juftificacion.

Sutfurtiir^i^fit*. f^ZOt^ There ii not a co-operation of faith'

I and.oiiem gfocestoy^iAk^yet

L there isAco-exiflencekfthmin

' ^heperfoHJuftified. f.f^

Jamet, pn^iUcMononljinfefMChrifi.

Jimes^vhat kind if faith hefjfeak/ ; f.68-

of. p.104,105 jQ^lHcacioii) the Tfford opened.

Ignorance, | ^.69

firt/f i^iora nee an impediment The natnr^ of it Jefigned. p. 70. to getting faitk p. 16%i 70' Joftif^tion an aEHon in God. p. Igporance of carftnfnJ condition,^ . 71

pfCods jttfiiceyandof the excel' The kjnde of this aliion. f.yz . iency of Chrif^ impediments to ^ The meritorions camfeofk* p.ji getting faith. t.lJO^The applying canfi of it.-, p.ji

Imputed, W.Ri^teomoefei Whether Jiulificttioa he hrfore Infiddicy.; .; f^th. i^.73.

The dangeroHs fiate of pofitive . fnfiifkaticsi mt a di^ideasS. wfidchty, . f.158, ^ p^75

Thedfgrtesof pofnivftRfAt\^. Whether it he Me tra^fenkoR^^cr

p.159' one continued oQ.. p'7S

Imerceffion, vid. Pirieft. I JofttBcatkar^^jEww^^

Cff twofold imef€eflioA«/.24,l .Mndfafiagm.. p.y$

dkaMM^ai

Alpfaab et kail

■*«M«**HMMM

■M

omfMeffr^MMMeti^nrs h^nft an

Jullice. C7d^/Juftice fitomld cmftraine m

kadfteulH

K

Kiag. . Ckj^fi amittal r^^^King. p.

. lb. Knowledge; Kwwledge, how ond" btlttvn differs from Mof hep thirein, p.

121

L Law.

ii<q6o//7; Reafons of it. p.6o

Ufe^living.

>^ heart ir.clinedto the life offenfe

ig -tftak^ in fait Ik . ?• ^ 3 3

of living tjfMtk p.li6

What it is ns genenaJ to live by

faisk - /tliS

TV live hifmkyU u comnm all

t^Gi4 .^ Ibid

7i* live ^/4*rfi ist4'^ di^end^ Wfon

.QodpralL p,2ng

Liwog ^bj^fattAexeends^ 'ir^* nv^

forts of life. p. 110

relive by faith mChifl df/irK

. bod;, ' p:2ii

^ho feveral exigencies Ofid t4'/i'

Suomof fsuie ^ ito i^hhcH upe

kjfdtk f.

22X ,222

JEmouragements from ^hrifis ft^/nege to Art by faith M tb^ exigents. p.lZ^^Z^.

TheicBHJsmQionof oar own exi^ gencies and Chrifis fnltseffe^ is the very hvia^bj faith npott Chrifi. p.2l%

I To line by faith on Chrifi, is moro then ameerChmpUiningof oar warns^ or an acknvwle^ing of his falnejfe. p.2Z6

To live by faith on Chnfl , is more then a meer going t$ Chrifi.

p'ZZf To UVC by faith on Chrifi , at not

only to trnfi on Chrifi fir fnpt^

pfyjbnrt^ expeH perfcrfnance.

p.zzj To life by faith on Chrifi 0 an-, • exfekjkfe wcrk;. p.llS

Argtimentsto perfwade to live

hy faith. p.Zl^

The Ijk of fnith is ccngrucM to

ot^r Condition. p.zig

Thencceffiry <►/ living f^ /^iV//

in a& fe?^ble feqaeftrantms,

' p.l^l

Six argnmentsfrvm Gtdhinfelf

ttf^perfwade to live by fat h.

■••i - ••'. p,2yi

?4^ life cffaith is thecnly Chri^ 'fii^.n\ifc. •' 'p\ZJ^

ThoX\(ttffmthistiye only coits fcrtable ilk. p.Z^

What things ma}rrhey\ft Mtcms-

f^taki^ ,\ W' ^hct mJikfs it

^dokfortable. f-Z4i

Pp2 The

■««*■

AiLA«I{ilMbn&cai S'iJWB^

The Bfeaff^tkfAfethpf.^iur^

: deni^ind fecHres dgmtft'Ml

frejudieej. /. ' />» 2'40

ThtUk Qffaith m4ihf thf^^^nt

. .coniitm good emtigh^ and /tf-

fftrts (ffinivtrfM And nafuidr

l^lefufplies. " : ^ p-244

The fife of fair h is the'only getting

, andth-iving\\h. . .?-H5

TheRtafomofit, '.f'7'^7

Divers argumnts. from . fefw

fhriji hmfelf to ferfwade us

to\i\^ hj faith on him, p.248

fid. Chrift.

• Lord,

True faith takes Chrifl only to he

', iVjLord. jxioi

iV^ uribeleever can accept of

Chrifi to be his Lord onlj ,

Reafons of it. p'^9^

Every heleeven admits of Chrifi

, tope his Lord., ReafMS of it.

jfivwta know whether (^hrifi or Jin be c/^r Lord. p^ 103

Weak^ faith will hoMur Chrifi as

^ a Lof d, though .it be not furt that he fs its Saviour^ ^p. 136 Love

True \w^of Chrifi an infal/iifU

TheloVQ of god mgk and the love cf Cifrt ; vhig-if Inmfeif,

Cbti^f in gi^ f.l6l ^

'4<

U

»-'/

. Minifters, Miniftcry. The befi Minifters do mofigoad^

andfinde mofi afiliition. p.l Good K'liuifters and covetous

he^v:y caunot agreei mpz.

Minifters better rfieemed*when

the heart is rhargid. p. j

Minifijers mufi forget perfonal in-

juries nLn they deal wi$hfen*

■' fible finnvrs. , • /.lO

/i67i» Minifters mufi deal with

fioHt and refolute ^ and hew

with bleeding and affiled fin^

ners. , " p,ii

Hffw precioufly dear the Mioiftery •/ tifeGojpel fifouldke usif $k.

p.tS Miracles, vid. Faith.

N

Natural. i\r^ natural principle ifja^fying faith9f0w iua mau, f .70 J?a

evidence of true faitt^ p.96 ^nSLtutal principle ef unie/iefe Love is net feparatedfromyfaith. amd infJeUtj in every mat^

P96

Reafons of it. . J? 97

Tkuc lo\t to Chrifiy three trjah

of it. p.gS

Every heleever hath an equal

interefi in Gods fpecial love,

fM5

heart. p,2c

There if a Mtxx^Uppofition in the

hears againfi Chrift^ p,S I Natural condition throughly Jhe--

dred^away to get a te/eeving

hart. p^^yl

Our natoral emditien^^ what

\

An Alphabetical T^ABL E»

n ie cmvinced rf about it. p.

179 Need.

We have extream need of a Lord fefmChrifi. p.i6i

Preachiixg^^

J^teaduDgthe Word the ordiffkrj.

means tj which Godimirksfaith.

Prayer.

-^—

•./'

Ch:iji isfverj wajpted to our Prayers meaues of affurauce. p.

needs

O

/».i64

Offended.

^ heart apt to h offended at the efta$e ofChrifi, Jhews, faith is

weak, p.l3$

Oppofition.

A mamfold. ofpofition againft

Chrfjt, his ferfon , condition^

. Scefter and government ,

and hia righteoufne^e. f.. 8.

. 8z,83

Ordinances. Ordinances nr^ meanes to grow up unto ajfnraficf. p^.zSo

P

Peace.

Peace in the confcience^ what it is.

Peace of a ^hrifiian mufi he rati^ fiedina donhle Court. p.i^S

The difference betwixt the ptSLCe of a ftrongand wifak.be liever.

Power. D/o namral power in man to produce faith. p>J7^ Perfevcrtng. werfcvcrii^ vertue fnm.Chrift.

^144

a8i Prieft. Chrifi auointed to he a Prieft^

J fatisfa^orjrVxitSi. p.21

ji»^expiatorjVxv:&. p.2,1,22. ChnSl^ how the Prieft and Altar. ^

The efficacj of his VncRlyjacri*-

f^f' . p^i^

Chrifta Vri€i!t,bj way of inter-cejfion^vid.lnterccmon. Prophet, Chrifi anointed to be /»Prophet,.

What it imflies.^ p.ZJ

Prffumption, W: Faith.

Prefumption a mofi confident wor}^ but^ verj hofe (jualitjf,

p.lOO^JOI

A pregnant difference betwixt Premmption andfaith.p.ioSj.

209. Promife. A divine promife entirely refted on^an Argument of fir ong faith;

J^.126

ManjipTOm(c^believed at once^

the ftronger is our faith, p..

' . . 13O'

Difcouranng obje{}ic«s,ahohtthe-

pcomnes anfwered:. f*Zi 5 >

Vid. Truth; i 'Pp.3. R.

.^MiMMai«»Mt*>

ARAJphabeiitalTABLE<

c

R.

Receive.

It is very Hnefj9tatitnd nnreafin*

kevtr hath m hnrefi m it.

f.141 RighceMifndfrc. rmjQ'/i' Htgbceoiifiiefle, inhe--rent: and imfnted. /.5 ^

♦ Ahhnottot^eiVtC^rifi,fr4-\Faith refi:s^ ^^^^^. ^^T^^ fired. p>i^6

Redemption. Redemption, aS Metvers havta jiareinit. ^.140,141

Rcfiifal. -. F^rwf rrefufab cfjChrifi Jhtmla

not ks^f ns off from f^efint ac^ cefting of him. /• ZO

The finfuhteffe and danger offkch tihMSyyet evenjuch have erconragement to belceve. ^.

Rightcoufiicfle/tr jnJUJickti^

m^ P. 5'

The Rightconfoeffe of fefw

Ckrifi is tfhat t^j vpln^h.only

we are jafiified. f-J^

Wh^f i^ meant bj the right^cnf*

m-fetf Chrifi. ^.76

Several ihj^ionragainfi the i«?-

fhtMiim o/rtghteoufiiefTv^

fwertd.' hT^ai

Whether t^9i^f rightcoufnetk^*

Stch have the more reafcn to come in 9 and not to rcfiife any longer. ~ ^.204

Relation.

A near rdfttion betwixt Chrijl and a beltever. f-2 5 3

A IfecialKtlztiongives f^i" a I title ^ and a Jh^^cial obligati-on^ and hath ajpecial affeiUcn.

- Remiffion. Remiffion af/;f.f, what it is. p.

48,74 The fcttl fenfdh of finne ^ pnts ■' ipfilfvn feffu Chrifi for remiffion of Jin. f.49 Remiffion offinnes belongs to ju* JHfication. , ^ /^. 74 Horp far remiflion cfjimtes ex^ fends in fkftlfication. ^.75 Remi&on if finnei^ every be-

201,202 fntedbe thefaffive^or aBive

andpaffive reafom if the lat^ tcr. f.j%

Chrijt befionrs his rightemfnefs nfm HS^the cimfvrtofir.fAi j Confidence in natur-al rigbteouf" nefle an impediment to faith,

f.ljt S

Sacrifice, W. Prieft. . Sacraments. Sacraments meanes of affnrancr,

p.iBt

Salvation,

Salvation,/?w^ things have re^

ference to it by way of proper

' caufality^and/ome things by

way, ofcrdfr. ^.54

• Vid. Grace.

Salvatloii^iV conferred iH fuch t^ TPayypherby Godonly may have

the

Ao Alphabeckal T A fi L £.

thi^krj efit^

M3|

Stlratioa U mf /br, Imf hj he^

SancUty, vid, Cbasgc Satis^dion. SaCis&Aion of foul m Chriji ^-Iffte ^ an Argument (fMfirmg faith. f*i7»9

Saviour/ Chrifi is aftngulat Saviour^JW,

Difercfwe hetmxt him 4md other

Savioufs. p. 14

A General Savioiir,i» v^hatfenfe.

^*nfighty Saviour^ hem thU

appears.^. p.16

9A perfefl S^'vicm^ in what this

cmfijls. fA6

The alonenefeyfnlnejfe, and effi"

focj^hisSm^iiOti fA6 Scorners.

Scorners mil become troatlcrs.

Seeking.

Many kckings^ and y:-t mthh^

Mt^fwen€nt

Jbvngfyitb. f,i2j

A threefold £t\(to he denyed. f.

117 SenfcSttifiWe.

Admtlefcnkofftn^ . /.206 S^ihlt Jtnners are inqmiftive^

fS

Reafontofit. pji

Sinnerr^fome hardned^ feme made

•fcitfible. ^, J

Seafibie finners are refih/edfor

themeamesj a$ weU as for the

end f^g

Tw9farts if finners gener^y r#r-

rufted^ and fcnfibly exferien-

^^« ^.54

Several degrees uf fenfihleneffe in

. finners^ p.jj

Smefenfibleneffe of onrfinful

condition mnft go before faith^

taking Chnfi as ^ Lord and

Saviour. ^,91 :

What ii^afv^et and afafe cottrfe

for afenfiUe ftnnet, pA^i >

\

*■

!7W The trmlj ienfiblc heart hath comes of them , fhould not Sj- three properties in it that do in-cmrage from btheving, p. vite the Lord to gratifie 4t 1

213 . with djfurance, p.zSo

Efficacy of feektng , wherein it Sick.

confffis. /• 213 Chrifi is a Fhyfician to a fvckfin- -

Sight le^inpJhallalKi^ayescome ner. . . f-^OJ

to fimething. ^»^14

f double anjwer to the feeling of

the foul. P'^^4

ymething may come in upon eve^

ryfaithful kekkig. f,}i$ Sdf'deiiyaL

if-denyal in near and great oc-

Chrifi-mU not lodth thee becaufe of thy finful nature ^ but will help thee becaufe thou art a {Kkperfon. p^TjA •)

Sin,$inning.

Whendndecayesinfirength^f^itb I isfirmsg, ' . ' ' p.izg J

•• The.

An AlphabeticalT A BLE> ^

The leagHC of the heart with GsxA 'taking. \P--+<S

an mfcdimcnt to heleeving. Vpmwhat grounds the ftmlt^)^^

f. 153 Chrijt, f.^7

Greatncjfe cf finning a ftrong T^/i taking is refilved agamft reafon to compel the foible to I $intnking. - f.^7

' Chrifi. P-1841 Two grounds o/taking Chriil to

Sorrow. Sorrow for/inland fuith inChrifi go together. fAQ&

Soul.

3^!»f have right to thy foul I'tft GodandChrifi. p. 166

he a Lord^ com^itlforj and in^ Thanks.

Whatii^ a 'cAning of faith ^ u a

lijf'^rni.Z "' ^'^^^k'S. /• 1S 3

'ieiiipcations.

Chri^ outbids all Merchants fcr Two forts ^/ rempiujons, againfi thy foiil. p. 166 which \jjjurMjce doth arme d

Howjhat^efnl and.scnreafonahle teleever. ^ P-^?^

^ it is to ksep the foule from Temporary, W. Faith, • Chrifi. p.167 ' Tendernefle.

Spirit. Gods tenderneffe mojl terwari^

' Spirit of God , the immediate and weakbeleevers, p. I4<5

fole caufe of faith, p.i 76,177 Troubled.

Studied. e/^ troubled foul looksjnainlj

What t kings to be principally flu- , how tof^ve it felf. p.6

djed hj him that' would get a Reafons of it. p.j

beleeving heart. f. 178,179 They are not troubled for ftnne^

Strength. who do not Jlrive to he faved.

TroubledyS^A-/ muFl be direOed

to Chrifi. p. 12

Reafcnsofit. Ibid

Truth. Chrifis love^ a figne of weak\ Truth and fidelity, as appljed to fait'h. ?• ^ 3 2 I p^<^^'^fi^^conftJls in three thing f.

Trefent corruptions in exceeding ftrength, no prejudice to faith.

p.205,206 Sufpeft. STotufped: Gods favour^ and

Taking,

Taking of Chrifis is of all Chrifi.

p.46 It is only of Chrifi. . p.46 Thi4 taking is freed from mif-

f-2

Vertue,Vcrtual.

e^V€;rtual interefi in Chrifi t very Beleevtr partakss of.

Ever

An Alphabetical.T ABLE.

£ very Beieever fart ^kes of[ Unbelief/i fto cure to thefirentrtk Chrifts crncifying vercuc f. \ of fin. • p.zc6,207

143 Mnhclkfireedsanw^JjpofitiontO"

JEvny beieever partaker of pre-ferving vertue from Chrift

wardshclj dnties. p.zio A threefold difference betypixt

Every beieever partakes of

Chrifis nffifiing vercuc. p,

H3 Uficheerfulncflc.

Uncheerfulnefle of heart fhews Jaith to be weak^ f • 13 5

f.144, ^» Hnbeleever and a belee^

ver.

p.2lO

Unholy. An unholy htkever m a4 prosper aphrafe as a holy T)txil,

p. 100 Upright. Uulyelief. . j ^^uprij^ht are to pk.ife God,

Dangerous mifery o/unbelief. p. ' a meanes of ajJHruKce. p.

87 Unbelief/f^-yf J all our fins upon

Unwortbinefle.

281

record. p.Sy UnwortbinefleyZo///^ not keep m

Theunhclkyetmufialcneanfwer . off from Chrift. ;.i88

for h^fins p.Sj Perfonal unworchinefTe ^ no

TheunhQkevcvjfsdgedas an unrighteous perfon'. p.8S Tkegreatneffeofthefinne ofun-

prejudice but a furtherance, p*

188

ayf twofold unw or thineffe, p.

1920

Unity. Habi. ud unity of all true faith in four particulars, p.iig^

120

w

belief proved* p.88

AJinne ag^infi greateft love. Ibid Againft the only remedy. p,Sg Makes void all the Covenant of

grace. p.%g

DireUly murders the foul .p.Sg Unbelieving /^rf dangerous, p.

. 160 . Waiting.

Unbelief/^Wi all our fins upon the A Vfzixxng faith is afirongfaith.

foul. ' p.i6o p'150

nbelicf grieves the heart of Way.

Chrift. p.l66\ Way of beleevers is not a By.

The cunmngs ofttaturat unbelief way, mr an uncertain way ^.

hindrances to faith. . /^4 7 5 • 'Nhdt thofe cunnings are. p. 175,

176 Jnbel^^ ^ ^^^ T^^fi offinnespp.

j8s.

110

Weak. An anxious and careful foul is

weak in faith, , J6U13 f

Qjl A

»■---♦#

Alphabetical TivBLE<

that Chrifl is its SavipHT^ jet A^ *w«aK Meever will h mmri Ti'i/lh?jQurCifriJia/itfL'^tJ.'^, fn^LUedto dk, ^I54

^, 136 1^ weak htletvtr hath not fncb

A weak f^ith , yfhdt it wants j cheerful^ exfeflatitmfy fu/r ^«i-

Ir^ breadth $f ferfwafim^^iMkes j. et fnkmijponsy P-' 5 5

af in dfp:h of hftmiiitj. p. c^wtak Meevir is more entsm^

1:3 71 gled wiik e^cacy of temftor A weak faith , ihsigli^ it have ; ti^^ns. f • i S 5

bf^t tender cwhdenees of Will

its incertft in Chrifi , M it

kith firing dipkes andcom^ , The WiQ cann&t of itfelf en-bates^ wit^ ttnbeliife, pag^ Sven it felfe to' that great

137 pm ^ lifehelie^ing. ^•33,

A x^^k faith will not reft in 34

weaknejfe^iftrnPhlfeinit.p,iiS Chrifl twilling to accept fin*

A weak/rfifA venturts its^foul \ ners proved. f«i93

en Chrifl. y though it cannot Chrifti Will tfi fave Jinners ^

clear its title ^ mr anfwtr iti

fears, fAl9

A weak ^ele^ver falls Jbort in

joy. fi46

* A weak. Beleever hath mt th4t

fweet peace a firing beleever

hath. h^Al

A Weak. Beleever hath mt

that Jweetnejfe in cim^

mnnion with God^, pxg.

madfefted three wayej^p.ig^^ Vid. Af&iraoct Word.

The WordiiW Prayer jhe great^ pifwer of God to change the heart and Conquep Satan*

,_ Vbat word a fimoer Jk

weak? Bekever hath not induce thefmlto believe, p. thatfncceffe^lneffe in com^ 15j

mnnion with . God. fag. T*f word dt the Mimfterial i

^5^

A weak, bekever is mare nnr^ der the power <f the crea-tsere then the ftrong. pag.

15a

A WeA bekever cannoe bring

Qd fo much glcfry. us a

ftrnment H beget faith, j

Thime^a meanet Ir mal^ti kpo^onrinterefi $0 Ckrijt. f,

280^

V.

W«rid

World.

The imrld ^H impediment teh^

Uning. ^.174

Works. Jn what the ferfeElion of good

Vforksdi^hcmjjfi. ^58,59 Jfoproiortififf htvrixp onr worl^

^vd bur far don, ^. 5 9 60

Wi^i rd,ttkn there is hetrvixt

g0od works /tnJ falvation. p-

60

^OT^jHfHfie$ttrfmtk f.to$

Hm works can evideme fmth^

fince evii men may ferfirrtn

them^ andfome Meevtrj have

not Tvheremthal to do them. f.

106

Worchincffe.

There is adonble wortbiaeflc.

^•192 Vid. Unworchinefle.

BOOKS Prioted, and are to be fold by Admirm By f eld, .

atihe BiHe in t'opcs^igadAHty.t^t Lnmkard'fifM

AComcnttry upon the three firft Oiapen ofGntijfs^ by thai ^ Reverend Divine Mr. f^ 9fih$t, face Prtachct of Godt • WardatOi»rcitf)?^r,iQ the County of D^fit, in M.^

All the Works of Mr. Stifhin MdrJtJ collf^i ioto one ^ Votunlle|!n^^

The ReafoDs prefcnted by the diflehcing firetbrrn, againll' certain proponciorsconceningPrefbyterurl Goverament, «h-getber with the aniwer of the A^Tembly of Dtvtnei to thofe rca-f ^n^ of Diffcnt j As alfo ibe Papers and Aufwtrs oftbr Dtflert^^ * ingBrethren; and rhe( ommictecofclieAffembly jNHiitto the: Committee of Lords and CommoDf, tod^AfcToUy^of Divinei foraccomodacion, in 4*^».

The bumble Adviceof the AfdtabtyofDrvfrrercOflceminga i4rgir and iht l^fer Cauchi,me^ prcfrhrcd by rbecD to both Houfes of Parliame^ir^with ihtprooftifaercoFotil 4»f abf'Sctip*^ cares in th? Margin, in 4*

The ten h'Mufe, fcvtral Pocofis,ctMi!pilei i^rrtft great rafttt^v of wit and learning foHof delight; wherein, efprcially is coo«-

*C&ifitd,,a coroplcat Difcourfe and defcription of the four Ele--mcnra, Conftitutions, AgesoCnHOiSipafonsof the year; toge^>

cliec wtfh an exaft Epicomte of the foariMoaai;cbi€s$ AKo a i

Useful and ImfovH' AtcP

QUESTIONS

CONCERNING

Jesus the Son of God

FREELY PROPbSEDi

With a Humble Attempt to Anfwcr therqi according to Scripture.

Quest. I. What is the true Meaning of the Nam<! Son of God, given to Cbriji in the New Tefta-ment, anfl efpecially where the Belief of it is madd neceflary to Salvation ?

Quest. II. Did the Difciples of Ci>^^ certainly believe that Jsfus was the True and Eternal God during his' Life-time, or not 'till after his Death and Refur^* reftion ?

Quest. 111. Could the Son ef God properly enter into t Covenant with Goo his leather before the Creation^ to do and fuffet what was neceflary to our Redemp* tion without having any human Soul which might confent to fuiFer f

, With fcveral other ENqyiRiEs of equal Moment

To which is Added,

A Charitable ESSAY

On the true Importance of any Human Schetnes to explain the Sacred Dodrine of the TaiNiTt.

*

-■ I ., . ■ - ■ . _ ____^__^^____^_^^

LONDON,

Printed; and fold by J. Oswald, at the Roji-%t\iL Crown Titxc the AMnJiott'HBu/i', and J. Bucklano^ at the Bud in Pater-nofter-Kow^ 174^»

^Pricc ftitch'd 2s.}

«

/

f

n

»4

r>

THE

PREFACE.

JTT cannot be of much Importance -* fir the Reader to be informed wba, was the Writer of thefe Paperi: ITef if it loiU be ar^ SatisfaSiiony tb^ Author bimfelf prefumes to fay^ It is one ntfho has /pent many Tears of bis Life in diligent Inquiries into tbe facred DoBrines of the Gofpel^ kjf a confianli and laborious Search of tbe Holy Scrips, turesy nor is be ajhamed to add^ with, continual Application to the God of all Light and Grace for tbelnfiruBion of his H^: Spirit^ that be might better un-*, fki^fi^f^ tb& Things difcoverd in hit

A a Word*

iv ; PREFACE,

Word* He alfo takes the freedom to fayy tbefe Papers are the ProduSi of that part of Life when his Powers of Mind and Body were in full Vigour*

The Author has fometimes been ready iofuppofey that feveral of the ^ueflions here prppofedi may ^e very ufeful towards the further explaining fome of thofe Parts of Scripture which have been lefs fludied^ efpecially concerning God the Father, and the Divine and Hu-^an Natures of his Son Jefus Chrift, whom to know^ to truji itty and to love^ is eternal Life : and he thinks he can fafely appeal to God concerning the Ho--nejly and Sincerity pf his own iB^ndea--vours^ to gi'Ue ti faithful Anfwer to all thefe Enquiries^ according to the clear-efi Light he could find in the Hofy Scriptures.

ffe has one Favour. to best of his Rea^ I

ders'i and that is, that they would not examine any of tbefe Papers by the mete

^ Di&atu

r

PREFACE. ' V

DiBates df their own reafoning PowerSy for the SubjeSi is a mere Matter of Divine Revelation ; nor that they would take the Sentiments or Schemes of elder pr later Writers^ whether Schoolmen or Fathers^ or Divines of any Party^ for a perfeSl Tefl of Truth and OrthfH doxy in thefe facred Suhje&s*

Tet be freely and delightfully con-fejfes thefe following Articles hor^vwd from the Athanafian Greedy (viz.) We believe and confefs the Lord Jeliis Chrift the Son of God, is both God and Man; God of the fame Subftance with the Father, and Man of the Sub-fiance of his Mother, horn into the World; perfedt God and perfect Man; of a reafbnable Soul, and human Flefli*; fubfifting together i Equal to the Father, as touching his Godhead, and «. yet inferior to the Father^ as touching * his Manhood: One, not by Conyer-fibri of the Gddheid info the Flefh, ^ut-by taking of the Manhood into ^

i God, '

Gpd, fa as to beci^in^ m^ p^rfonal

J^e>Htx or <Hic FeriPA: %i^ ^. ^h^ rei^-^opAbl^ Soul sin4 Flcih is one Man, fo

^^rod s\nd J^iam are oi^p C^rift, wH9 M-^e4 for our SalvatiQi^ ^c.

72k>' I freely 0ndcheq^faUy ^hmv^, ledge all tldiy y^t t u^ke no J^uman Writings for a left of the Divinity i or XfutA of my Opinions : And^l iould ^ wij/) all my Readers would lay afi^, all other "T^ofhersx k^Ji^^ the mere t^riters of the J^foly J^criptu^es, in Juch Enquiries whefq the . Light of thefe JDi%>ine Tru,tfi{ i/ofll alfo fhm/i hrighteft^ which /fre npf( Uf be knflwn 1 hy the mere Lig^ of j^att^rey hut are intirely to be lear:ned, by tb^ fte-velation of God to hsj; Sp», Jpfus Chrift, and to his holy Apoftie^,

..i^ui if this Proj^if^^ b^ ^erefy purfuedy the Autbqr^ kw^y hop^ th^e- Papers fne^. faid Acceptance a^ff^g the diligifft ami honeft Enquirers

PREFACE ^

fmreri after ^Prut&y fo :far )at ha^ as ta buve his ttt^tUh^ Mifiahs ^P-tied Uffd forgwe»i and bhfincift E«i-deaveurs accl^iedi to tnake. ifiinM Ybif Seriptiire to its Felkw-€irxfifms ^• iiofi important Artichs that nhfe f» God th)e Father ii«/iiri Son Jd!i)^€krill oarLord) vMck are iffi ihacb ^k-forionce toward our ^Salikkion^

■ * * '

Tet .finaUy to ^vind vil ^Q^cMmy and Dangers of Mifiake, I think jr^ tnay be proper here to take notice^ that there have hen generally two vMys among our Proteftant Divines allowed to explain the Filiation or Son-ihip of our LordJeCm Chrift, in his Di-wne Nature ; the one is^ $he Real and Supernaturaly whifb is granted to be utterly incomprehenfibley relating chiefly to the Nature of the Father and the Son I the other is Scriptural and Oeconomicali relating chiefly to their €hard6lers or Offices in our Salva-tiony wbicb is mors tafy to be under ^

flood:

via PREFACE

fiood: I mufi achumSttdte I incUm mafi to the fecond, iecaiyt this allows the mofl perfect Equality, evert One-nefs or Samenefs in the. Godhead, wbe-tber applied to the- Father or the Son, and thus it maintains the true Godhead itfelf to he underived and felf-ex-ifient in both ; and upon ibis Suppofition-I believe the fecond x>f tbefe Writers have been always efieemed perfeBly fmnd and erthedox, as well as, the frfl.

THJ^

CO

QjJ E S T I O N L

fPiat ss the meaning of the Name Son of God, as given to Chrift in the New Tefiamenty where the Belief of it ii necejfary to Salvation ?

i««aMk

iNTRO^UCriOJ^.

9tntr\ I S of fomc Importance in the

I Dodrines of the Gofpel, and efpe*

JL cially in the great Article of the

bleflcd Trinityy to know the

meaning of the Name Son of God, which

is fo often given to our Lord Jejus thrift in

the New Teftament: for hereby we (hall be

better able to underhand the chief Import

and Deiign of thofc Places of Scripture:

But here I defire my Reader to obfcrve, that I am not enquiring into the highefl and moft fublime Senfeof which 'tis pofllble that ourLord himfelf might have the Idea when he ufcd that Word 5 but what is the Scnfc that Chrift or the Apoftles and Writers of the Niw Teftament

B more

••«.

2 Of thg Name Son of God,

more dircdly dcfigncd to convey to thofc who heard them, and in what Scnfc tht People generally could and did underftand this Name.

*Tis evident from feveral Expreffions of 0&r^,that he well knew that his own Words fometimcs carried in them a much nobler and fublimer Signification, than barely that which he dcfigned to convey to the JewSy or even to his own Difciples at that Time ; As when he fays to the Jews^ Before Abraham was I anty John 8. 5-8. And fowhen he fays to his Difciples, John 14. 10. 1 am^ in the Fathery and the Father in me^ they could not know that glorious and fublime Relation of Chrifi to the Father, and his intimate One-nefs with the Father, which he himfelf was pcrfeftly acquainted with. • My chief Bufincfs in this Difcourfc therefore is only to (how what is the true Idea or Meaning of the Word Son of God^ which our Saviour or the facred Writers defigned to convey to their Difciples thro' all Ages and Nations by this Harney and in which 'tis poC-iible their Hearers could underftand them, or we who read the fame Words.

And in order to find this Senfe of it, let us con fid er thofe Texts of Scripture wherein* the Belief oi Chrifi to be the Son of God is made the great Rcquifite in order to Salvation, «nd a neceflary Ingredient of Chriftianity-For in thefe places of Scripture, thefe two Confidcrations will offer themfelvcs, (i.) That

m given to Chrift. j

the Scnfe of thcfc Words muft be flain^ familiar^ and eajy to he underjioods other-wife it could not be made a neceflary Article, or a Fundamental of the Chriftian Faith. It muft have alfo {^idly) fame apparent Con^ nexion with and Influence into our Salvation^ othervife the Belief of it would not have been made fo grand a^ Requifite in order to be &ved i ' for it is fcarce to be imagined that the bleiTed God would appoint any mere arbitrary and unoperative Speculations to be the Terms of our enjoying his favour. Now^ both fheie ConfideratLons will give us fome Afliftance toward our finding out the true Senfe of this Title.

The Texts of' Scripture, wherein a Belief of Je/us to be the Son of God fcems to be made the great necefTary Term of our Salvation, are fuch as thefe. John ^. i8. He that believeth not is condemned already^ becaufe he bath not believed in the Name of the only begotten Son of God. John 20, 31. Thefe things are written^ that ye might believe that Jefus is the thrifts the Son of Gody and that believing ye might have Life thrdugh his Name, i John f. 13. Thefe things have I written to you that believe ^n the Name of the Son of Gody that ye may know that ye have eternal Life^ and that ye may believe on the Name of the Son of God. I John 4. 1 y. Whofoever fiall €onf€fs that Jefus is the Son of God, God

B % dwel-

s

4 Of the Name Son of God,

dwelleth in him. i John 2* 23. Whofievet denietb the Son^ the fame hath not the Father. Afts 8. 37. And "Philip faid tB the Eunuch J if thou believeft with all thy Hearty thou mayjl be baptized^ and he an-^ " ' fwered and fatd^ I believe that Jefus

Chriji is the Son of God: and he baptized him.

Now if believing or not believing Chrifi to be the Son of God has Salvation and Dam-nation annexed to it by the (acred Writers, then furely Visof conHderable Importance to know what this Name means^ that we may not in--dude too little in it, and by leaving out fomc important Part, expofe ourfelves to that Ana* thema i nor. include too much in it, and fb be tempted to lay our weaker Neighbours under the like Condemnation for want of fufficicnt Knowledge.

But blefled be God, fince it is a Name of . fuch Importance, he has not confined this Name precifcly to one ilngle, narrow, ab-ftrufe and difficult Idea, but has affixed it to fevcral Ideas in Scripture, that fo if we receive it in the moft important Senfes, we may be fecured from the fcriptural Condemnation,» tho' we (hould not happen to underftand and receive it in all the fublime Scnies which may be applied to it.

Let it be noted alfo, that perhaps the vari-ous Imaginations and Reafonings of Men may have affixed more Scnfcs to this Phrafc than

Scripture

Ik. "k

as given to Chrift. 5

Scripture has ever done : Yet, in order to give this Enquiry a fuller Conftderation, we will furvey the fcveral Senfes which have been ufually pat upon it; and this fliall be the ^rji Argument which I (hall ufe toward the Proof of the true Signification of this Name in the New Tcftament, /. e. by way of a disjundive Syllogifm, propofing fcveral and excluding Tome of them.

Sect. I. The firft Argument toward the ^roof of the Senfe of this Name^ Son of God.

i,

'T^HIS Name, Son of God^ hath been fup-•*• pofed to be given to our Lord Jefus thrift upon fome or all of thefe five accounts. (i.) Becaufe of an eternal and unconceivable Generation by the Pcrfon of the Father in the . Samcnefs of the Divine Eflcnce. (2.) Becaufe of the glorious Derivation of his human Soul from God before the Creation of this World, (3.) Becaufe of his Incarnation or coming into this World by an extraordinary Conception, and Birth of a Virgin without an .earthly Father, by the immediate Operation of God. (4.) Becaufe of his Rcfurreftion from the Dead, and high Exaltation, (f •) In order to point out that glorious Perfon who had in general fome fublime and /tngular Relation to God, and who alfo was to fudaia the Cha-

B 3 rafter

6 Of the Name Son of God,

rader and Office of the Mejjiah^ the Saviour of the World.

L The firft of thcfe Senfcs is patronized by many Writers, viz. That an eternal un-conceive able Generatitm of the Terfon of the Son by the Terfon of the Father in the Samenefs of the divine Effence^ confubftaip-tialy coequal and coeternal with the Father^ is included in the Name Son of God.

But I am perfuaded this can never be the Senfe of this Name in thofe feveral Terrs befbre cited : They can never iignify, that it is ncceflary to Salvation to believe Cfer//? to be the eternal Son of God as a dijiin5t ^erfon in the fame divine Effence^ fro-ceeaing from the Father by fuch an eternal and incomprehenjible Generation. For,

1. If this be never fo true, yet it is confeft to be unconccivcable. Now, if it be fo very unconceivcable, fo myfterious and fublime a Dodrine, then I do not think the gracious God would put fuch a difficult Teft upon the Faith of young Difciples, poor illiterate Men and Women, in the very Beginning of the Goipel, and exclude them from Heaven for not believing it,

2, Nor *indccd is this eternal Generation and conJUbJiantial Sonjbip clearly enough revealed in Scripture for us to make it a fundamental Article in any Age, and to damn all who don t receive it. 1 cannot fco Evi-4<Q(C enough in the ^Word of God to make

as given to Chrift. ^"^

" the Salvation of all Mankind, tlic Poor and the Ignorant, the labouring Men and the Children, (even in fuch a Day of Knowledge as this is) to depend on fuch a Do£lrine, which the naoft learned, and pious Chriftians in all Ages have confeft to be attended with fo many Difficulties, which, after th^ Labour and -Study of near 1400 Years, is fo uncon-ceiveablc in itfelf, and was at firft fo obfcurely revealed ; much lefs can I fuppofe this notion of the Son of God could be made a ncccflary and fundamental Article in thofe Dawnings of the Gofpel-day.

Befides, 3. There have- been fome very pious and .learned Men in fcveral Ages, who have Acknowledged Chrijl's true God--heady and yet have fuppofcd -that the Sonjhip of Chriji referred rather to his human Naturey or to his Office of Meffiah^ than to fuch an eternal Generation and confubftantial Sonjhip: And there arc fome in our Age who have given fufficient Proofs of their good Learning and fincere Piety, who heartily believe the etertmlGodhead of Chrifi^ and yet doubt or disbelieve this eternal Generation and derivation of his Perfon, as God, and I will never pronounce an Anathema upon them.

Objeei. But fome will fay, " If the Name ** Son of God doth not fignify eternal Ge-^* neration by the Father in the Samenefs ^ of the divine EJfence or Subjiancey yet

E 4 ** fjrcly

Of th Name Son of Qo^ '^

^^ furcly it muft at Icaft import Chrijl^s true *^ and eternal Godhead"

Anfw, I. This Name Son and Sons of God is often ufed in the Bible, and applied vari-oufly to Men and .to Angels as well as to Chriji : but 'tis never ufed in any one place to fignify true and eternal Godhead that I can find, uhlcfs it be in thofc very Places which are at prefcnt under Debate. And therefore when Chrifi is called eminently and abfolutely the Son of God^ the Meaning of it does not neccffarily rife higher than that he is the mod eminent of all other Beings (Men or Angels) that are called Sons of Gody without a certain Determination whether he be true God^ or no, by the mc?e ufc of that Name.

Anfw. 2. This Name Son of God cannot neceflarily fignify his true Godhead any other-wife, than h^ fuppofing it primarily to fignify his coejfenttal oonjbip^ or that he is a Son of the fame Nature and £ (fence with the Father^ even as a Son among Men has the fame fpe^ cifical EJfence with his Father, and then con-fcquentially that the Son of God is true God^ becaufe his Father is fo. Now, we have bc-fqre proved, that this Name cannot neceflarily fignify his coeffential or confubjiantial Sonpip^ and therefore it cannot neceflarily fignify his true Godhead.

Anfw. 3. It is evident from fome Parts of the Conduft of Teter and other Difciplcs

during

r

^

as given to Ghrift. 9

during the Life of Chriji on Earth, that they did not heartily believe they had the true and eternal God among them, and that their Mailer was the true and eternal God, as when they rebuked him, when they qucftioned his Knowledgp of fonic things, when they wondered, and were fo aftonifhcd at his working Miracles, e^r. as I Ihall (hew hereafter : Yet 'tis plain that they then believed him to be the Son of God I for this was made nccclfary to their Salvation in that day, and they profeft this Belief roundly, that he was the Son of God. Therefore this Name docs not certainly declare his Divine Nature.

Obj. 2. It will be faid then, How comes it to pafs, that when the High Prieft asked our Saviour, ^rt thou the Chriji the Son of the Blejfed? Andjefus anfdueredy lam^hAsi^V. 14; 61J 62, in}^.<$4. he charges our Saviour with BUfphetny^ if his calling himfelf the Son of God did not imply his true God--head f

Anfw. It is evident that the Defign of the ivicked yews was to fix the higheft and moft frriminal Charge they could againft him : But there was no fufficient Foundation for this Charge, which our Saviour in another Place fully proves, John 10. 33, 34. as I have fhcwn elfewherc, in what follows. Thus it appears, that tho' it be fully agreed that jefus Chriji^ the Son of God, has true godhead belonging to him^ becaufe divine

To Of the Name Son of God, .

Names and Titles arc given him, yet this Name Son of God docs not ncceflarily and certainly difcover or imply it. Thus much for the firft fuppofed Senfc of this Name.

11. Some may fuppofe the Name Son of God relates to his human Soul^ and iigni-fies the glorious peculiar derivation of it from God the Father before the Creation of the World, and that in this Scnfe he is called the firft-born of every Creaturey and the Beginning of the Creation of God. Col I. If. and Rev. 3. 14.

Anfw. Tho' I am very much inclined to believe that Chrift is in this Senfc the Son of Gody and that his human Soul had fuch a glorious Derivation from the Father before the Creation of the World, and that he is the frfl'born of every Creature'^nd the Beginning of the Creation ofGody as in Col. i. if. and that his human Soul had as noble a Preeminence above other Souls in its Origin, as his human Body had a Pre-eminence above other Bodies, that fo in all things he might have the ^re-eminencey CoL i. 18. Yet I cannot think this precife Idea is the very thing dcfigned in thofe Texts of Scripture, wherein our Salvation is made to depend on the Belief of Chriji being the Son of Qodh for,

(i) Tho" the Apoftles Taul and Johny and perhaps the reft of them, arrived at this com-pleat Idea of his glorious pre-exijlent Human

Soui

S^ulm due time, yet it doth not appear cvi-

I dcntly that the Difciples had all attained fuch

an Idea fo foon as they believed that he was

j the Son ofGod^ in a fufficient manner for

I thdr attaining the Favour of God and a State

of Salvation *.

(2) There have been thoufands of Chriftians in fcvcral Ages of the Church who have been (aved, knd yet have not entertained this Opinion concerning the Soul of Chrift^ that it had a Being before the World was created, and and that it was the firft-born of all the Creatures of Godi and therefore this cannot be the Senfc of that Title in thofe Texts.

III. 1 fay therefore, in the Third place, tliat this Title, Sm of Gody is given to Chrifi^ Ibmetimes upon the account of his Incarna--\ nion and miraculous Birth. Luke i. 31, 32. Thou [halt iring forth a Son, and /halt call his Mame Jefus: hefhall be great^ andjhall be called the Son of the Highe/i. f. 3 5-. The -Holy Gboji Jball come upon Thee, and the Vawer of the Higheji Jball overjhadow Thee^ therefore alfo that Holy thing that /ball be born ofThee Jball be called the Son of God.

Tho*

• I will not deny bat tkat one confiderable Ground on whidi Chrift was called the Sm •/ God, at firft, and for which he exninently merited that Name, was the Dignity of his hnman Soul both in the native E^tcellencies of it, and in the original and early Generation, or peculiar Way of Creation of it before all other Creatures : But as the Beiiefof his, being the Son of God, is made a Requifite to Salvation, I fuppofe the Idea of that Title San qf Godf arifesno higher than to meap in general fome g^ rioiis Relation to God, jKUtly natural^ and partiv oeconomicai, withottt a precife Determination how far this Relation reached, 39 will stppear more particularly afterward.

9

12 Of the Name Son of God,

Tho' God be the Father of all Men by GreathUy and the Father of all the Saints by a New Creation or Regeneration^ yet in a more efpecial manner he is the Pather of the Blcffcd Jefus i becaufe his Body was fo formed or begotten by him, in fo peculiar a manner, as no other Man ever was*

But this cannot be the chief Meaning of the Name Son of God in the Texts before cited ; For furely the Belief that the Man Chrift J ejus was begotten of Qod and born of a Virgin without an earthly Father^ was not made the Term of Salvation any where that we can find in the New Tejiament. 'Tis jiot this fort of Sonjhip that Chriji and the Apoftles lay fo great a ftrefs on, nor make the matter of their Sermons, and the Labour of their Arguments, to convincethe World of it in order to their Salvation. This Circum-flance of his extraordinary Birth^ doth not feem to have any fuch fpecial Connexion with the Redemption and Salvation of Men, as to have it made the peculiar Matter of their Paith and the very Article on which their Salvation was to depend.

Doubtlefs many a poor Creature might become a true Believer in Chrift when he was upon Earthy by the Sight of his Miracles, and hearing his Doftrine, without the Knowledge of this particular Circumftance of his Incarnation or Birth ; and doubtlefs many a one \^as converted by the ApoiUes without any

NQcicc

\

ai given to Chrift. 13

Notice of this part of the Hiftory oi Chrift 5 for we fcarce find fo much as the Mention of it in their Preaching or Writings. This therefore cannot be the Meaning of this Name, In thofe Scriptures.

IV/In the Fourth place, Chrift may be fometimes called the Son of Gody becaufe of his RefurreStion from the T)eady and his Exaltation to univerfal T^ommion^ by the peculiar Favour and Power of God. In this Senfc Chrift is faid to be begotten of God when he is raifed from the Dead, A^. ij. 32, 33. And we declare unto you glad Tidings^ how that the Tron^ife which was made unto the Fathersy God hath fulfilled the fame unto their Children^ in that he hath raifed up yejiis again ^ as it is alfn written in the fecond Tfalm^ Thou art my Son^ this day have I begotten thee. And 'tis upon this account that he is called the firft-begotten of the T^eady Rev. i. 5. and the firft-born from the "Deady Col. i. 18. tho the Greek Wotd is in both Places the fame {viz.) vfuliTox^U rSv pocf«j>, becaufe he was raifed immediately by God himfelf from the Earth into eternal Life.

His Exaltation to the Kingdom as Heir of all things, is fuppos'd to be a farther Ground of this Title. Heb. i. 2. His Son^ whom 4ie hath appointed Heir of all things. ^{. 89. 27. / will make him my firft'-born^ higher than the Kings of the Earth. And (brae Divines arc ready to tliink/tis in this Scnfe he is calkd

the

14 Of the Name Son of God,

the jirft'horn of every Cr^ature^ Col. i. if. bccaufc he is Heir and Lord of all the Creation. And fome join his Exaltation together with his Rcfurredtion in that Prophecy, Tfal. 2. 7. Thou art my Sony this day have 1 begotten thee 5 bccaufc *tis the chief Senfe in which the Words of t\iz fecond or of the eighty^nhth Pfalmy now cited, could literally be applied to David in the Day of his being raifed from the Earth and Obfcurity, unto a Throne : Now David in this his Exaltation to the Kingdom oilfrael^^is a Type oi Chrifty and was faid to be the Son of God begotten that day^ as a proper Type and Figure^ of our bleffcd Saviour.

But whatever may be the prophetical Scnfc of thofe Words of the Pfalmift, 'tis certain that the Name Son of God cannot direftly and chiefly fignify his Rejurredtion and future Exaltation in all thofe Places of the Gofpels, where the Belief of it is made the Term of^Salvation.

(i.) Bccaufe he is very often culled the Son of Gody long before his Death, Rcfurreftion, and Exaltation, to defcribc the Perfon who was to be thus raifed and exalted. He is called by the Apoftle John^ the only begot--ten of the Fathery who lay in the BoTom of the Father^ John i. 14, 18. and T^ul calls him Gods own Sony who, was delivered up to Death for us. Rom 8. 31. as a Name that belonged to him long before his Peath, or

indeed

f

as given to Chrift. '5

indeed' before his Birth into this World : For

when He was firft fent into the World he was

then the Son of Godj John 3. 16,17. and 11.

27. and as fuch he \fzs appointed the Heir of

all things^ Heb. i. 2. •

(2.) This Title the Son of God in thofc

Texts of the Gofpel does not depend upon his

Rejurreiiion and Exaltation^ , becaufe the

Jews were required to believe him to be

the Son of God long before his Death and

Refurrcftion. Nor did Chriji himfelf in plain '

Language openly and publickly preach his own

Death and Refurreftion to the Multitudes.

Therefore the Belief oi Chriji to be the Son of

God in this Senfc of the Words could not in his

Lifetime be made neceflary to Salvation.

(3,) And let it be noted further, that at ^

this time even the Apoftles themfelves, who *

Were true Believers in the Son of God did

«ot know that he was to die and to rife a ^.^

gain, for Teter began to rebuke him^ when

he fpoke of his own dying, Mark 8. 32. And \

fhey knew not what Rijing from the T)ead fiould mean. Mark 9. lo, yet they all believed him to be the Son of God.

(+.) I might add, that it is abundantly evident from Scripture that he was the Son of ^od^ before he died or rofc again, becaufe he Was only proclaimed or declared to be his Son *^y his Refurre£tion and Exaltation: The Apo-ftic 7^^«/explains it thus, Rom. 1.4. He was declared to be the Son of God with Tower ^ by \

^i^ ReJurre£fion from the Dead. Nor

» 6 Of the I^ame Son 6f God,

Nor is it any wonder that Chrift in fomt Scriptures (hould be reprcfented as born, ot begotten of God at his Refurreftion, fincc *tis the way of the fiicred Writers fometimes to reprefent a ):hing to be traniaded or done in that Day when 'tis fublijbed or proclaimed i and upon this account Chriji may be faid to be horn or to be begotten^ or to be made the firft'born of God^ in the Day of his jR^cfur-redion and Exahation, becaufe he was then proclaimed and publifhed to be the Son of Cod i even as a tCing may be faid to be made that Day when he is proclaimed or crowned.

V. The laft Senfe in which ChriJI is called the Son of God^ is to fignify that glorious jP^r-fon who was appointed to be the MeJJiah^ the anointed Saviour who was derived from Gody and did bear fome very near and extraordinary Relation to God above all other Verfons 5 and therefore he is called his Son^ his own Sony his only begotten Son, his be--loved Son. And fince thefeveral other Senfes cannot be admitted to be the precife Idea and common Meaning of the Name Son of God in the New Teftament, I take this to be the true Idea of it, as it is generally ufed in the New Teftament, and efpecially in thole Scriptures where the Belief or Profeflion of it jis made neccffary in order to the Salvation of Men in the Writings of the Apoiftlcs,

r

^eft. I. ai given io Chrift. i 'f

It includes fomc fpccial and glorious Relation to God.> but whether that Relation belongs to his Flefh^ or his human Soul, or his Divine Nature, or to all there» is not fo direftly determined in thofc Texts, becaufe the chief Deiiign of^ them is but to point out the Perfon and Charadcr of the Meffiah.

Now let us condder the Reafons to prove this to be the true Senfe of the Name.

That the Nanie San of God doth originally rc^ed the Gloryr and Excellency of his Perfon, and his near Relation and Refbmblance to God, appears from the ufc of the word $on and Son of God in other Places of Scripture.

Son or daughter or Child in the Hebrew Tongue implies eminently two things, (i;) It notes fomc derivation of one tiling (rom another. Men are frequently called Sons of Men. Ifraetites ate called the Sons or Children.of Ifrael. So Sparks arc called the Sons of the burning Coal^ Job f. 7. to fignify the Derivation of one from the othen

(2.) It is alio an Idiom of the Hebrewhaiti' guage, and a peculiar way of (peaking much in ufe among thcjews.to call one Perfon the Son of any other Thing or Perfon whofe ^^ality and Likenefs he bears. So wicked Men are called the Sons of Belial^ ot Wickcdncfs, A Sam. 19.6. So young Men that wete in* firudied and prepared for the Gift of t^rophecy

C arc

arc called the Sons of the Trophets^ 2 Kings 2- 3> f J 7- Proud Men are named the Children of Tride^ Job 41. 34. . Child of the Devil^ iignifies a very wicked Man, one a-kki ta the Devil in Malice and Subtilty, &c. jiffs 1^. la. So the word Sons of God fignifics Pcrfons who in a peculiar Manner were derived from God, and had fomc Refepibiance of him.

Adam was called the Son of Gody Luke 3. ult. becaufe he was formed in the Image of God, and in an immediate manner derived his Being from God without human Generation.

jfingels are called Sons of Gody Job i. <J. & 2. I. & 38. 7* becaufe they are glorious and excellent Beings, with fpiritual Powers and Perfeftions, in fome meafure like to God,. and were the chief Rank of his Creatures^ and not derived from each other by fucceflive Generations, but all created immediately by God himfelf.

Saintsztt called Sons of God in John 1.12. and many other Places, both becaufe they arc like God, or created anew after his Image in Knowledge^ Rightedufnefs and Holinefs^ Col. 3. 10. £ph. 4. 24. and becaufe they arc faid t<i be new created^ or begotten and bom of Gody John 1. x^. & 1 John f. i.

Magiftrates are called ^odsy and Sons of the moft Highy Pfal. 82. 6. partly to denote that they arc raifcd by God to that Dignity > (fo T^avid in the Letter and Type was the

Soi%

f

Queft. I. 'OS 'given fa Chrift* 1 9

Smof God, Pfal. 2. /• and was made Gads firft^horn^ PfeL 89. 2d, 27.' as a Type of Chriftj) ^nd partly alfo to denote that in their Authority and Majcfty they refemble God the fupreme Mogiftrate atid Ruler. ^

The Son of God who was with the three Children in the fiery Furnace, ^an. 3. 2f. is-fo called, ^o iignify a glorious and excellent Being, that had fomething Divine or Godlike in himi for this is the Expreflion of Nebu^ chudnesi^ZMrj who is not furoofed to know any thing of Chriji or the Mejlah.

• Now 'tis evident that our Lord J ejus Chrift is the Son of God^ in a Senfc fuperior to Men and Angels, f3r he is called Gods own Scn^ Rom.' 8. 3^2. his 4nly begotten Son^ John i. 14,18. and hx^Firfi-horny the Image of the invifible God^the jirfi-born of every Creature^ &c. Col. T. If, 16. The Brightnefs of his Fathers Glory ^ and the exprefs Image of his l^erfon^ made fo much better than Angels^ and has obtained a more excellent Name than they^ Hcb. i. 4. For in all things he muji have the Tre-emineucey Col. i. 18. Thefc fcriptural Expreflions plainly imply both 2)^-rivatim and Refemblance.

Yet here I aflc leave to infert one Caution, and that is, Tho' 'tis fufficiently manifeft from the New Teftafhent, and cfpecially from Meb, i. that Chrift is the Son of God in a fenfe far fuperior to Angels, yet I am in doubt whether the Diftiples u 'firft could haM. fueh an Icka C 2 of

v«. «

20 Of the Name Son of God, Qu. I,

of his Superiority to all Angels: Perhaps their Idea of the Son of God aro(e no higher at firft than to luppofe him fuperior to all their Prophets and Kings^ who were called Sans ofGody tho' afterwards it; grew lip to an Idea fuperior to all the Angels of God.

But let us raife this Idea of the Name as high • as we can fuppofe any of the Difciples had attained before the Death of Chrifi^ or as high as could be requiitte in order to Salvation in that Day, and 1 think it muflt be granted that this Name Son . of God (fo far as it denotes the Nature tf Chrijl diftinft from hxsOffices) can neceifarily be^conftrued to rife no higher than to denote fome peculiar and glorious Likencfs to God» fome more near and excellent Relation to God the Father, or fome fpeciai Derivation from him, fome divine Charader more eminent than belongs to Men or Angels when they are called the Sons of Gody without any precife Determination wherein this peculiar Relation to God confifted. Now to proceed:

This Glory and Excellency of the Terfon of Chrijiy which is originally denoted by the Name Son of God^ is part of his Qualificatioa for the Omce of the Mejflah^ part of the foundation of his Office, and what made hi|n a proper Perfon to undertake, fuflain and fulfil it.

Yet this Excellency of his Terfon^ this Likenefs and Nearnefs t9 God^ is noi; the

compleat

QueiL !• Of given to Chrifl. 21

complcat Scnfe and Meaning of the word Son of God in thofe forc-citcd Texts of the Go(pel; but it includes alfo a T^ejignation tv his Office^ viz. that glorious Perfon of extraordinary Nearnefs and Likenefs to God, who was ordained to be the Saviour of Men: And tho' the Name Son of God ftgnifies and includes both thcfe, yet fomctimes the Scripture in uflng this Name feems to have a more ipecial Regard to the Excellency of his Terfori^ and fometimes to his Office^ and perhaps for this Reafon, that a Belief of his Son/hip \t\ one of thofe Senfes, but efpecially the latter,' in that Day might be a fufficicnt Ground for the Faith and Hope of Sinners.

I. It may fcem to have fome fpecial regard to the Excellency of his Terfon^ whert it is> joined by way of £xpofttion to the word MeJJiah or Chrijiy as a further Dcfcription of the Perfon who fuftained that Oi&ce > as in thefe Scriptures, vi:2i. Mat. 26. 63. the High-Prieft adjured Jefus to a Confeiiion, and faid. Tell us whether thou be the Qhtifl^ the Son of God? Mat. 16. 16. ^eter anfweredand faidyThouartChriJiy or Meifiah, theSon of the living God. John 11.27. Martha confefled, Lordy I believe that thou art the Chrijty the Son of God. Which Expreilions mean thus much, Thou art the Chrift or Mejfiah^ that glorious Perfon .of peculiar Relation to God i

who was ordained to this Office. ^

C 3 \

22 Of the Name Son of God,. Qu. K

It fccms alfo to itgtlify more fpeciallf the Excellency of his^ Terfon - ia thofc Scripturci \irhcre he is called Gods awn San^ Gods only Son, Gods only begotten Son^ his ke* loved Son, his firjl^born, &o becaufe theft are Words of Relation and peculiar Indear* ment, and we cannot well fay the onlybegot^ ten Meffiahy the jirfl^om Meffiah.

!• Yet there are many other Places where* in the Name Son of God fcems to have a more fpecial regard to bis Office as the appointed

^ Saviour, tho' it is incluftve alfo of the peculiar Excellency of his Terfon^ which makes him fit for his Office. J^^ i^- 37- ^o you fay of him whom the Father hath faniitfied and fent, thou blafphemefiy becaufe I faid J am the San of God ? His being thus fandified and fent by the Father is fufficicnt to give this Name.

This is evident al(b where the word Chrifi or Meffiah is not joined with it» and yet the De/ign of the Expreilion fecms to be Entirely the fame as if the woi[d Chfifi or Meffiab had been ufcd there; zsjohn i. 34. John the Bapiijl faw and bare witnefs that this is the Son of God, i. e. this is the great pro-mifcdSavidun So f. 49. Kathanael faid^ Rabbi, thou art the Son of God^ thou art the King of Ifraely i. c. thou art the Meffiah»

^ the King. So John 9. 5 f. J^fus afkcd the blind Man who was healed, ^oft thou believe on the San of God? L c. Doft thou believe

Quefl. h as given to Chrift. 2 3

on the MeJJtahj the appointed Saviour ^ for as fuch he was the proper Objed of Belief. So I John 4* If. Whofo jball confefs that ^efus is the Son of God^ God dwelleth in %im^ and he in God. i. c. He that confeflcs him to be the glorious appointed MeJJiah^ and receives him as fuch, he dwelleth in or with Gad. The iame is the Scnfe of tliat Word I John f. f. Who is he that overcometh the Worlds but he that believeth that Jefus is the Son of Gody L e. the Mejflah. And f. 20, IVe know the Son of God is come % i. c. the glorious Perfon who was ordained to be the Mejfiah is come into the World.

As in thcfe Places where the word Chrtfi or Mejflah is not mentioned, Son of God fignifies more dircdiy the Mejiah or appointed Saviour, fo there are other Places wncrein the worfl Chrijl is joined with it, where Son of God hath the fame Signification, and intends chiefly the Oiiice of the Meffiah or Saviours becaufe in thofe Texts the word Chrifi doth not properly fignify a Character or Office^ but the proper Name or Surname of the Man JeJuSy who was generally fo called softer his Relurredion •}•• The Eunuch's Con-feflion muft have this Senfe, Aits 8. 37. / believe that Jefus Chrifi is the Son of God.

C 4« u c.

<^ This is a common dung in oar Nation dpd Lan^aag^, where tbe Surname of a Maa and of his Family is Smitb/fayhr, Clark, Pjtf't Steward^ &c. being drawn originally from the Trade^ \>§Kic or £m{doymciit wfaiA periwps the arft of the Famlljr enjoyed orpra^fed.

i. c. This Man named yefns Chriji is the prov mifcd and appointed Saviour.

And in this fame Scnfe did St. Taul preach Chriji in the Synag^ues^ thai he is the Sou pf God, Ads 9. 20, /. e. That the Man Jejks Chriji is the promifed ^avipur. * For fhe grand Qucftion of that Day was not whether J ejus wire eternally begotten of the Father, nor whether he was the' true and eternal God himfelf, nor whether he were formed in an extraorflinary and miraculous Manner as to his Spul or his Body, but whether he was the promijid MeJJkh arid Saviour of the fVorld ?

And if we confult the Writings of the New Tcftament, Specially the Gofpcl and Epiftles of St. John, we (hall find the Name Son of Cod, and the Name Ci&r//? (which inHehew isMeJJiah) ufed very promifcuoufly for one another, and fometimes with a dc(tgn to explain each other, and both to denote the great promifed Redeemer, the Saviour of the World. This will appear, if we read the following Verfcs, Jom 11. 27. Martha confeflcs, / believe tbat thou art the Chriji, the Son of God, which Jhould come into the World. I John 4* 14,1 f. And we have feen and do teftijy, that the Father fent the Son to be the Saviour of the World. Whofoever Jhall confefs that Jefus is the Son of God, <God dwelleth in htm, and he in God. i Joha f. I. Whofoever believes that 7ejus is tMt

Chri^.

f^ueft. I. as given to Chrift. a 3

Chrijiy is bom of God. And a little after, H^ \hat is born of God overcometh the World. Arid then, Who is he that overcometh the fVorldy but he that believes that Jefus is the Son of God? i John 2. 22. IVho is a Lyar but he that denieth that J ejus is the Chrijl ? He is Anti-chriff that denieth the Father and the Son. PVhofoe^oer den^ieth the Sony the fame hath not tke Father. And that awful Text y^/&» 8. 24. is certainly to be interpreted the fame way, If ye believe not that I AM HEj ye jhall die in your Sins. That is, as Chrift himfclf explains it in the next Verfc, that I am the fame that Jt faid unto you from the Beginning 5 that is, the Chrift^ the Mefftah^ the Son of God^ tht Saviour of the World. Nor is the Abfcncc of the word He in the Greek any Bar to this Interpretation, for the Expreffion is tlie fame,

^obn 4* 3^9' ^^y^ '*V'» ^^^ jfohn 9*^7* ^^^^^^ «V"i, where we arc fure that Chrijl means that he 'is the MeJJlah.

It is well known that the ^ews generally, and very juftly, believed the Perlbn who wa$ to be their MeJJiah and Saviour was to bear fome very cxtraor<linary Relation to God, and ^o be his Son in a fublime and uncommon way and marinet, tho' what particular y3r? of Sonjbip it was, they could have but vejry dark ^nd confufed Ideas i yet they ufcd the word Sm of God emphatically to denote this glorious Perlbn : And the i:ommon Purpofe for

which

It6 Of tie Name Son of God^ QuA .

which they ufcd it, wa5 tofignify this^wrf ft ami fed i>eliver€r. i

Now 'tis very caf^ to account for this, viz. that the Son of God^ which originally iigni* fies a glorious Ter/bn near a-kin io God, might in common u(e come to (tgnify ifis ^ Office^ or the appointed King and Saviour of ^ , his Veoplcy juft as the N^me Cafar was originally the Surnariie of a Family^ but afterwards came to fignify an Office, and to denote the Emperor: and perhaps the fame might be faid of the Name Abimelech King of Thiliftia, or TharaohKxng of Egypt. So the wofd Ifrael at firft was a Name given to Jacob, thence it was derived to fignify all />&^ Jewilh Family or Nation, and afterwards it came to i iignify the CharaBer of that Family, viz. the Church of God; and fo 'tis ufcd in Gal. 6. 1 6. Teace be on the Ifrael of God.

Thus I have gone over the fCvcral Scnfcs of the Name Son of God^ and there is the greateft Reafon to believe that it moft ufually and diredly fignifies that Verjon who has in general fame peculiar and fublime Relation and Likenefs to God^ and is appointed to be the ' MeJJiah or Saviour of Men. ^ \

Sect. II. Other Arguments to confirm this ^ Senfe of the Kame Son of God*

THE next Argument I fliall produce for : thii Scnie of thcNamei is this: Tis vcidk .

retfonable i

I

Queft. I. as given to Chrift. 27

rcafonable to fuppofe that Son of God figni* fics the Office of the Mefftah^ together with % Connotation of his peculiar Relation to God^ or his being born of God infome eminent and tranfcendent manner^ becaufc the other Name of Chrift Son of Man fignifies the fame Office of the ^effiahy together with a Conno* tation of his being born of Mankind^ or his Relation to Man in fome JVay of Eminence.

That the Name Son of Man may properly denote the Meffiah^ there arc fome Hints given in the Old Tefiament. I will mention fbur Places.

I. The very firft Promife of the Meffiah calls him the Seed of the fVoman^ who was appointed to break the Head of the Serpent^ Gen.'3* if. i.e. one derived from Mankind, ot a Sort of Mans which is interpreted^ I yohn. 3. 8. The Son of God was manifefi^ eathat he might defiroy the Works of the T)e-vik The Mefjfiah was to be the Son of God and the SonofMan^ to undertake.this glorioift Service ■ ■

II. See Tfal 8. 4. What is Man that thau art mindful of him ? or the Son of Man that thou vifiteft him ? Thou madefi him a little lower than the Angels^ &c. which is Viterpreted concerning Jefus the promifcd MeJJiah^ Heb. 1. 9. and fo the Uti?ral andty^ pical Senfe of the Pfalmift is this: What is the Jirft jidam^ with all his ^^td^^ that thou art

mindful

s8 Of the Name ^n o^ Godi^ Qu.l

mindful of him^ or ^\i^t\^1^^t fecondAdam that thou vifiteft him? &c. fince he is made a little lower than the Angels by his coming into the Flefli, and becoming a fecond Adam.

III. Read TfaL 80. 17. Let thy Hand he upon the Man of thy tight Handy upon the Son of Man whom thou madeftftrong for thy ft If Whether this refers to the hard Work of Atonement, which the Hand ofGod^ould lay upon him,, or whether it means the Hand of God (hall be with him, to fupport and efta-blifh him in his Kingdom, may be doubted : Yet 'tis generally agreed, that the Perfon here dcfigned, is the promifed Meffiah^ that Holy^ that Mighty One, upon whom God devolved the Care of our Salvation, y/2r/ 8p. 19. when he fays, / have hid Help upon one that is mighty y I have exalted one ehofen out of the People ^ \.c. one who is to be eminently the Son of Mdn^ ehofen out of Mankind.

IV. Look into ^an. 7. 13. I faw in the Night Vijtons, and behold one like the Son of Man came with the Clouds of Heaven^

and came to the Ancient of ^ays -and

there was given to him i^ominion and Glo^ ry^ and a Kingdom^ &c. which reprclents ir^ Prophecy, Chrifi\ Afccnfion to Heaven in the Clouds, and his receiving the Kingdom froni the Hands of the Father.

I grant that in fome of thefe ancient Tcxts^ the Defign of Scripture is fa reprcfent this,

that

1

Queft. I. as jgiveti to Chtift* 29

that the promifed Meffiah was to have the Nature, Form and Fafbion of a Man, but flill his Charader as Meffiah is alfo included or declared in the fame Text. And this is particularly remarkable in this Verfe of ^aniel^ which, as Dr. Sykes has abundantly fhewn in his Effay on the Truth of the Chriflian Religion^ is always fuppofcd to be in view whefe-foever this Title is given to Chriji in the New Tejiament.

This is the Name indeed, whereby Chriji moil frequently fpeaks of himfelf in the New Teftantenty and (as fome have Remarked) that as the facred Writers generally call him the Son of God to exprefs his fublime Relation' to the Father, fo he generally calls himfelf the Son of Man^ to fignify his condefcending Relation to Mankind. .

It may be fald concerning this Name Son ^f M^n as is faid before concerning the Name Son ofGody (wjs;,) As there are fome few Places where the Son of God^ chiefly denotes his Mlime Relation to God diftinft from his Office 5 fo there may be a place or two where the Son of Man chiefly flgnifles Chriji's Relation fo human Nature, and his derivation from Mankind, diftinft from his Ofiicc. Yet as the P^oft general Scnfe of the word Son of God is to denote that eminent that peculiar Son of God who was to be the Meffiah^ or Sa-* *W(Wr I fo the moft general Scnfe of the Word ^^. ^fMan is to denote chat eminent andpe*

culiar

culiar Son of Man who was the Seed ^the Woman^ and was appointed to that Office of a Saviour.

Firfiy I fhall mention one Text (for I can think of but one in the Kew Tejiament) where the Son of Man may be fuppofed chiefly or only to fignify Chriji's Relation to Mankind^ without including his Office or referring to it.

Matth. \6. 13. Whom do Men fay that /, ' the S»n of MafSy am ? i. e. Whom do Men lay that I Jefus am, who appear in the com^ mon Form of Mankind ? and f. 16. ^eter gave his Opinion^ Thou art Chriji the Son of the Living God} i. c. Thou art the Mef fiahy who haft a fublime and .glorious Relation to God, who atjt by way of Eminence God's own Son.

Yet even this Text may be alfo explained io as to include the Meffiahjhip^ or the Office of Chriji thus, " Whom do Men fay that I ^ am ? What do Men think concerning me, ** who am indeed the great Son of Man^ / •* the Meffiah who was to come ?" What do they think of my Perfbn, who am the Mejffiab by Office?

But in the next place let it be obferved, -that there are a multitude of Scriptures wherein this word is plainly and certainly ufed to J^nify that eminent Son of Man^ who is the promifed Meffiah. I (hall mention only ttiefe foury wherciait is evident that the:Scripture'

hath

j

Queft. I. as given to Chrift. 31

hath chief Refpe^ to his Office \ and where the meer Signification of his fiuman Nature cannot anfwer the End and Defign of the Text.

I. Mark 9. 1%. Elias verily cometh fir ft 0fkl reftoreth all things^ &c. And it is writ^ ten of the Son of Man, that he muft fuffer many things arul be fet at nought i ^ which refers to the Pro[^ecies of Ifaiah^ l^avid and ^tfff/>/concerning the il/^tf^. ^*f?-2>2i». 9. andP/2r. 22.

* II. Luke 17. 22. The ^ays will come, when yejhall defire to fee one of the l^ays of the Son of Man^ and ye Jhall not fee it 3 and they Jball fay to you. See here, or fee there s Go not after them^ nor follow them^ Which is parallel to Matth. 24. 23. If any Man Jball fay to yoUy Lo here is Chtm, or there, believe it not i for-there Jhall arife falfe ChrifiSy &c. Then it follows both in Luke and Matthew^ As the Lightning Cometh^ &c: fo Jhall the coming of the Son of Man be I and as it was in the l^ays of Noahy and {Luke adds alfo) in the T^ays of Loty thus Jhall it be in the T^ay when the Son of Man is revealed : i. c. when Jefus fhall appear as the Meffmh for the Conver-fion of the GentileSy or for the Deftruftion of the JewSy or for the final Judgment of the mrld

III. John f. 2<J, 27. As the Father hath Life m himfelf fo hath he given to the Son to have ijfe in,himfelf am hath given him

Autho^

I \

Authority to execute judgment 4lf0y heidupf foe is the Son of Man * thsit is, bccaufc he i* the Mejfiih 5 thfcrcforc, iii brdci- to fuftain and fiilfil the Charadfer of Mejffiah^ 'tV^is neccflary that he (Hould have ?o^cr to giirc Life to the Dead, and to exccutcj ddgmcnt on the World.

IV. John 12.34 ihe Teopli anfweredhim^ We have heard out of the Law ^ that Chrift [or thcMefllahl abidethfor ever : and how fayfi thou. The Son of Man fnt^ be lifted up ? Who is this Son of Man ? 'Tis as much as if the People had faid, We krioW of no Son of Man bcfides that MeffiaJd or the Chrifi^ who is to have a glorious Kirigddm, and abide for ever: What other Son of Man is there, ot can there be, that muft be lifted up or put to' death ? Is there any other Chrift or Meffiab , beftdes him who is to abide for ever ?

I might cite fcveral Scriptures more to this Purpofc, but thefc are fufficicnt to (hew, that as the Mejfiah is fometimcs called the Son of Man, to fignify his Office with a Connota^ Hon of his Relation to Mankind^ and bciug in an eminent Senfe the Seed of the Wonumy -\ 6r the Son of Man^ . the chief of all the Sons of Men y C6 *tiJ exceeding probable that he is alfo calldd tlie Son of God, to fignify die fame Office^ and withal to (bew his fublimc Relation to God, or his being in a peculiar and tranfeendent manner the Son, by way of abfolute Eminence, above all Men or An* gels who are Sons of Gods even hxsfirji^rn^ ftvisonly begotten Son. Obj.

Obj. But if it be allowed, that th'ere arc any Places of Scripture where the Name Son of Man denotes the human Nature of Chrifi^ or that hfi was reaily and truly Many why may not the Name Son of God zswcli %nify his divine Nature^ and denote thatvhe is true and real God? .

To which lanfwer^ that the Cafe is widely different 5 for the Name Son of Man is never applied to any Perfon who is not true and real Man y and the Scripture applying it at> folutely and eminently to Chrtfty fhews him to be the chief of the Sons of Men : But the Name Son of God is applied often in the Old Tefiamenty and in the Newy both to Angels and to Meny who are called the Som of God^ and yet they ate not true and real God\ and therefore when this Name is given abfolutely and eminently to Chrijl^ it can neceflarily be. conftrucd to iignify no more, than the v$oJi eminent and chief of all who are called the Sons of Gody or one "who is above them all, in Charaftcr and Office.

It may be obfcrvcd alfo, that the Name Son of Man or Sons of Men is given fomctimcs to any of the Children of Adam or the Race of Mankind, and at other times to foroe eminent Perfon among Men, as Ezechielthe Prophet is often fpokcn to, Thou Son of Man ; but th^ Name is much more abundantly*at^ tributQd to our bleifed Saviour, as he. is the moft eminent of all thacever had that Appellation given them.

I acknowledge it is a great Truth^ that this glorious Perfon the MeJJiah hath two diftind: Natures united in him, even the Nature of God and the Nature of Man: and that Chrift is true God and true Man. But when he calls himielf Son of God and Son of Man^ furely an eternal and confubftantialSonfbip ofChriJt^ or even his eternal ^eity united to Man^ feems more than could be certainly colleded fr6m thefe Names in that Day, and more than Chrifi himfelf direftly dcfigned by the ufc of thofc Words.

The laji Argument that I (hall mention to prove that the Name Son of God denotes the Charaifer of the Meffiah^ including alfo his divine Original andfublime Relation to Gody which renders him an all-fuificient Saviour, is this, That Salvation is annexed to the Belief oi Jefus being the. Son of God^ in feveral Texts which I have cited at the beginning of this Dilcourfc: This Sonjbif therefore muft neceflarily fignify and carry with it fome Ideas, or Characters that arc dircftly fuited to the iinful and miferable State of Mankind, and that render him a proper Object for their T^tjirey l^ependance and Hope.

Now 'tis not the meer Belief of his having a divine Nature, nor of an eternal Gene* . ration by God the Father, nor of his havipg a mod glorious human Soul, nor a miraculous Birth, nor a Refurredion from the Dead, that renders him fo. dire&iy fiiicable to the

. State

State and Cafe of donvinced Sinners, and fit for the proper Exerdfcs of their Hope and Dependance, as the various Offices and Cha-racers which he fuftains as the Mejffiah^ the Saviour of Mankind^ together with his ali-Jiifficient Capacity to fulfil thofe Ofiiccs.

A poor convinced periftiing Sinner beholds him as a glorious Perfon near to God, ap--pointed to be a Trophet to enlighten his Dark-nefs, a ^tiefi to atone for his Sins and intercede for him, af King to rule arid influence and defend him againft all the Powers of Sin and Hell, and all-fufficient for thefc facrcd Pur-pofcs : And thence I infer, that a divine Perfon who is the fromifed Meffiah^ the all-Jiifficient Saviour^ is the moft natural and probable Scnfe of this Title, the Son of God, in all thofe Places of Scripture where Chrifi is propofed to out Faith under this Name j however fome of the other Senfes may be more remotely and indeterminately included therein. And tho' the ^eity ofChrifi is not direftly fignify'd by this Name, yet by a Comparifon of it with other Places of Scripture, I think it may certainly be deduced by juft Confequences > for 'tis fufficicnrly naanifcft to u3, who have the whole New Teftament to compare with the Old^ that the Meffiah muft bc'the trueGod, or that Godhead muft be united to human Nature, to make up the complete Perfon and Chara&er of the Meffiah.

l^ %, Ssc9«

Sect AIL. O&Je^^ons againft this Senfe of

the K/ime anjwered.

Obj. I. np H E word Son among Men pro-^ pcrly fignifies one of tho* fame Nature with the Father 5 and therefore $on ef God^ when 'tis applied to Chrift^ muft fig-nify one of the fame Nature with God the Father, /\ e. one who is true and eternal God ^ and it lias been generally fo taken in this Con-troverfy by our Divines. Now this Senfe implies much more than a mere Likenefs ta God, or a derivation from him^ or T)epu-tation to an Office.

Anfw. I. The word Son^ taken in its common Senles and Ufes among Men may be applied to fcvcral Ideas, viz. a derivation from the Father^ a Likenefs to, or Imitation of the Father, a Subordination, or fome fort of inferior Relation to the Father, or a Being of the fame Species^ Kind or Nature with the Father; and an individual Being difiinB from the Father.

Now 'tis plain that when human Words and Similes are ufed to rcprcfent divine Thingsi there is no Ncceffity that thofe Words (hould include all their original Ideas, nor indeed is it poilible : Tis enough to fupport the Analogy, if but one or two of the fame Ideas are denoted by the ufe of the i.aic Word* Why may we not then fuppofc that

the

the Name Son of God^ when applied to Chriji^ may fignify his peculiar derivation from the Father as to his Souiy or as to his Body, or his Jiibordinate Character in his Mijfion by the Father, or his being appointed by the Father to be his Vicegerent in the Kingdom, or his Likenefs to. the Father in his natural Qualifications and Powers,* or in his kingly Office, together with his being another Individual diJiinSi from the Father ? Why may not one or two of thcfe Ideas, and much more all of them, be fufficient to account for the Ufe of this Name Son of God, without making it neceflary that the Word Son/hip in . this Place muft include a Samevejs of Nature ?

Befides, it is evident that the word Son of God is applied to Angels, Job i. 6. and to Men, Thil. 2. if. i John$. i, 2. and even the Term of begotten Son is applied to Men, I yohn f. I. Yet neither Men nor Angels are of the feme Kind or Natufe with God their Father, and in thefe Inftances 'tis impof-fible that the Idea of Samenefs of Kind or Mature (hould be included.

Anfji). 2. The word Son in the Language of Men, whcrcfoever it means a Samenefs of Nature, it always means the fame fpecific Nature, or a Nature of the fame Kind and Species \ but it never means the fame indi-njidUdt Nature, for it always denotes a dijlinii mdividual Being. Therefore^ in order to

D J keep

y.

r

38 Of the Name Son oi God^ Qji.I.

keep this part of the Idea of Sonjbifi, and to maintain the Parallel in this Point, if we will have the Son of God to fignify one of the fapte Nature with the Father^ it muft pican one of the fame ^ fpecific Nature, that is, a diftinSi individual Being of the fame kind with the Father \ and thus we (hall be in danger of making two Gods *. But it is plain, that in order to fupport the Analogy of the Name Son^ we can never make the word Son of God to itgnify one of the fame individual Nature or EJfence^ becaufe it never ilgnifies fo in the Language of Menj and therefore there jis no NecefHty that it (hould fignify one of the fame Nature in any Scnfe when applied to Chrijl.

jlnfw.l. There are many places of Scripture wherein Chrift is called the Son of God^ and the Son abfolutely, and where God is faid to be his Father^ wherein we cannot fiippofc the Godhead of Chrifi is or can be deligned in the mod ^ud and natural Interpretation of the Text 9 fuch as arc mod of thefe which follow, vix^.

John

• That it cannot mean out 9/ the fame fucrfic Nature^ and that G^r/^ b not another individual ^paii ^eyitalh the fame with the Father, I have proved at hm ia other Places: For it belongs to the very Nature of a Ather to be fdf-exifteiU and imderivedy and it belongs as madi to the Nature of a Sm not to befelf-exiftent, bat to be derhred : therefore their Na->* tures cannot be fbed£cally the fame. A Nature which is not felf-exiftent and feif-fufficient» nor could cxift but by Derivation, is not the &me fpedficai Nature mth thtt which is (elf-fafficient and felf-exiiteoc, and which cinnot be derived.

Queft. r. as given to CljrifL 39

John^. i8, 19. When the Jewshzdrnzdc a ftrange Inference^ and charged Chrift with making himfelf equal to Gody bccaufc he called God his Father^ he anfweredy Verily^ verily I fay untoyou^ The Son can do nothing of himfelf but what he feHh the Father Zo^ &c. This is not an Exprcfllon which rc-prefcnts the Son as the true and eternal God, or that grants their Inference i for it is plain that this Expreffion reprefents him under a Degree of Impotence and Dependence, that he could do nothing of himlelf. Nay this contradids their Inference,and denies his Equality with God, rather than confirms or allows it.

The Senfe of tWs ExptefHon may be learn'd

from John 8. 38. I fpeak that which I have

feen with my Father ^ and you do that which

ye have fien with your Father, f. 44. Te

are of your Father the ^evil^ &c; Now

'tis plain tliat the Jews had never (tea the Devil do thofe Things which theyidid, but it iignifies only that by the Devils Influence and DiredHon they praftifed evil Adions : And fo alfo, that Cbriji doth all by Gods Influence and Diredion, is the plain Meaning of Chrift's Jpeakifg or doing what he has^ feen with Jbis Father.

Nor will the following Words dcftroy this Interpretation, fVhatfoever things the Father doth^ theje alfo doth the Son Ukewife f thaj is^ jxrhatiocver things the Father contjtives and

/ D 4 appoints^

appoints, the S^ executes and performs as commiflioiicd by the Father, or the Son performs them by the Father's Influence.

Then it proceeds, ^.20. The Father loveth th^ Sony and Jbeweth bim all things that himfelf doth^ and he will Jhew htm greater Works than thefe^ that ye may marvel. Hence it follows that the Father had not then Jhewn to the Son thckgreater Works^ or given him Commillion and Power for the Perfor-mance of them. But this can never be faid concerning the DivinfcNature ofChrifi^ which can receive and learfi nothing hew.

And tho' there are fomc Exprelfions in that Paragraph of Scripture down to the 30th y^. which feem fuperior to the Charader of any mere Creature, and which would have been hardly applied t<) Chrijl the Man, if not united to Godhead; yet Chriji confidcred as the Son of God throughout that Paragraph,, is re-prefented as dependent on the Father for all, and receiving all from the Father> which is hardly coilfiftcnt with the Idea of fupremc Godhead, if that were included in Sonjhip.

Wherefoever Chrift calls God his Father^ he himfelf ftands under the fpecial Charaftcr of a Son. Now John f. 50. when he fays, / can of myfelf do nothings I feek not mine Oiwn Will, but the Will of the Father which hath fent me. And John 6. 58. / came down from Heaven not to do mine own Wtll^ But the Will of bim that fent me; that is.

The

the Fathery as j^. 39. . Thisjdocs not,,fomji! like the Language of Godhead, which is fii-premeand independent, andean do all things of itfelf, and by its own Will*

John 14. 2$. My Father is greater than J. ■Tis hardly to be fuppofed that Chrift here intends to fpeak of his Divine Nature. The JExpreffion itfelf, as well as tha Context, would lead one to think that Chrifi confidered as a Son is not here (pokcn of as the true and eternal God, who is the greateft of Beings, and can acknowledge no greater than hiimfelf

John 14. 51. As the Father gave me Commandment^ even fo J do. This docs not /eem to bp the Language of fuprcnie Go4-head, which receives no Commandments frouj another.

John 17. f. Father^ g^^^tfy me with thy Jelfy with the Glory which I had with The£ before the World was. Snzdy Chrifi as Go4 does not offer up Prayers to the Father, and much Icfs could hp pray for the Reftoration of a Glory which his Divine Naturt once had, of which he feems diverted at prefcnt. All this is hardly connfteat with fupreme Deity fjcloniging to his Son/hip, i. e.. cither to be diverted of Glory, or to pray for the Rcftora-^ lion of it.

John 20. 17. Chrift fays, I afcend to my^ Father and your Fathet^ to my God and your 0od. So 2 Cor. II. 31. and i "^ft^ i. 5. the Father is called the God and Father of our

Lord

I^ord Jefus Chriji. Now the Father caanot properly be the God of the T^etty ofChrifty i. e. his Creator, his abfolutc Governor, and his Objeft of Worfliip, which is the proper Senfc of my Godia all other Scriptures. Nor is there any fufHcient Rcafon then why wc fliould conftrue the Words my Father, as relating to thcTJeifyof Chri/l, fince tlie Words my God cannot be To conftrued^ and itnce both thefe Titles feem fo intimately conneded and referring to one and the fame Sub;eft.

Mark 13. 32. Of that T^ay and Hour knoweth not the Sony but the Father. I confers it may be faid in that Paragraph he is called the Son of Man, f. 26. yet it muft be granted that the more natural Senfa of the Words is, Of that Hour knoweth not the Son of God, ^itonly God the Father. This Text does fo plainly fhew Chriffs Ignorance of the Day of Judgment as he is the. Son, that tho' it be granted the divine Nature of Chrifi knqws the Day of Judgment, yet as a . Son he does not: therefore as a Son he hath not a Divine Nature, or true Godhead.

John ^. jy. The Father loveth the Son, and hath given all things into his hands. /. 34*. Goa giveth not the Spirit by meafure unto him. All this implies an Inferiority and Dependency. As a Son he receives all frooi another^ which Godhead cannot do,

Luke 2^.4i7» When the Centurion or Cap* tain faw the Miracles at the Death of Chrift,

he

Queft. !• as given to Chiift, 43

he tried outy Verily this Man was the Son 0f Cod. He caonot be fuppofed to mean thar this Man was the true and eternal God, but •nly that he was a great and glorious Perfon, like Gody or fome way related to God: or he was the Perfpn whom the Jews expeded for their Me (pah. This Roman Captain could fiot imagine Chrift to be God himfelf. .

I Cor. 1%. J8. Then Jhall the San aljb himfelf be fulfjeh to him that has put all things under biv^y that God may be all in all. Ttiis is a Chara^er of too much Inferiority for true Godhead. The Argument (lands thus: If the Son of God be true God confidered as a Son, then he is originally and neceffarily Lord df all, and then it niuO: be faid 'tis by his own voluntary Condefcenfion that he is fo far de-prejfed and humbled by the Oeconomy, as to become the Father's Deputy and Vicegerent 5 and when that Oeconomy ceafes, he is of courfe exalted to^ his Equality with the Father, and to his eflential and natural Lordfhip over all. But the Rcprelentation of St. ^aul is juft the contrary: In many parts of his Writings (particularly "PhiL 2.) he fhewsus, that the Son of Ood is not deprefi but exalted by the Oeconomy to the Kingdom. And iie tells us in this Text, that when the Son gives up this Oeconomical Kingdom, he comes again into $objcdion 5 Then Jhall the Sm himfelf S^Jubjeii to the Father i which plainly (hews, that confi4ered as a Son^ he is naturally fub*

jcd to i&McFathety and that at the end of this ^economical Exaltation he flsall return to his natural Subjedion, and fhall be fo for ever when God appears all in all. This is moft evidently the meaning of the great Apoftle.

This Text will not prove that Chrift is not God, for he is fo by perfonal Union to the Divine Nature, he is God manifeft in the Flefh^ he is God and Man in one complex Perfon. But this Text (I think) does prove that his Sonjbip doth not include Godhead. And not only in this Text, but in moft or all thefe Scriptures it is manifeft, that the Charadet of Chrift zszSon is fet far below the Feather, not only in Order or in Office, but in Knowledge, Power, Sovereignty, Seltfufficicncy and Authority, which would naturally lead one to believe that his SorUhip in Scripture cannot refer to his GodheadOT divine Nature^ where* in h^ is by our greateft Divines acknowledged to be equal to the Father in Vower and GloryL

Now while we maintain the true ^eity of, Chrift^ and that his compleat Perfon is God andMan united $ I fee no Neceflity of applying all thefe Texts to his Godhead where his Son-Jhip is fpokcn of, lince his Sonjbip may be better referred to his inferior Nature, or to his Offices. And this will free us from thofe Em-batafiments and Hardfliips to which we have been driven to keep ^ up the fublime Idea of Godhead in thefe Scriptures which call him ar Son^ and which at the fame time carry fo

mudi

much of Tiependmce and htferiority in them.

Obj.ll. The' it fhould be granted that thei;e are feveral Texts wherein Chrift is cal<-kd the Son of God^ which cannot fo well be referred to his Divine Nature^ yet there are feveral other Texts wherein C&r//? is reprc^ fented as the Son of Gody begotten and lorn pf Gody which feem much more naturally ta refer to his Godhead, and can hardly be con^ ftrued into a lower Senfe, viz.

ift Text, Trov.S. 24,^5. Whereby: Jam fays. Before the Hills was, I brought forth, &c. which whole Chapter is generally interpreted concerning the Divine Nature of Chrift.

Anfw. !• Tlsnot the Defignof my prefent Difcourle to prove that the divine Nature of. Chrift has no fort or manner of Derivation from the Father, real or relative: I neither afErm it nor deny it here. But that the Name San of God^ in the New Teftament^ does not generally (if ever) fignify his divine Nature > this is my prefent Theme : and therefore the Allegation of this Text out of Yroi}irbs is-not to our prefent Purpofc,. nor is the NamQ Son of God there ufed, nor is God called' his Father.

Anfm. 2. I dare not <ieny this Chapter tore-late to Chrift $ yet it does not foUow;,.that..it -refers only, to hi^ divine Natave^. as 1 (hall 01CW. imioediateLyf Andac vaxiA be acknow^.^

ledged*

ledged that 'tis very hard to prove, that this . 8th of Troverbs docs certainly denote the Per* £on of Chriji. ^tbanajius h\m(clf fometimts explains it another way. Brfhop Patrick, that noble Commentator, will fcarcc allow it j and ' many others have been of the Opinion, that Solomon means only fVifdom as a Principle of Contrivance and Counfcl, whether hamin or divine 5 or at moft, the ideal World in the Mind of God, tho' he ufes fuch fort of perfa-nal Charafters in his Defcription of this fPtf-dom^ in the Hebrew Idiom.

'Tis granted that many of the Ancients explained it of Chrijly but fomc of the Fathers iuppofed it to mean the Hofy Spirit s and all Men know they were but very poor Expo-fitors, who dealt much in Allegory, and ia draining of plain Texts to their Purpofes: and fince they can't tell whether the San or the Spirit be meant here, 'tis ppflible it may mean neither of them, by all the Argumenjts which* they have produced $ for none of them arc very conclufive.

Anfw. 3. Suppofing the divine Wifdom in Trov. 8. primarily to fignify the Idea of the divine Counfels and Decrees about Creation and Redemption, it may be properly (aid. This Wifdom was begotten or brought forth before the Creation, and all this Syftem of divine Counfels being depofited with the pre-ex-iftcnt Soul bf Chrift^ \in whom are all the Treajkres of Wifdom and Knowledge^ this

human

hiupan Soul of Chrijiy thus vcftcd \vith divine Ideas, may be included in Solomons Idea of Wifdom.

And thofc Who believe the Doftrine of the pre-exiftent SoulofChriJi, have made it appear that if it refer to Chrift, it is very probable this pre-exiftent Soul confidered as having the divine Nature united to it, is here reprefent-ed as commencing its Exiftence, its Union with Godhead, receiving its Commiflion, and beginning its Office. And the learned Dr. Thomas Goodwin^ (tho' he firmly believed the eternal Generation of Chrift, as the Son of God) yet he fuppofes this Chapter to relate to Chrifi^ as God Man^ and not meerly to his^ Godhead.

2d Text^ is that remarkable one, VfaL 2. 7. Thou art mySon^ this T)ay have I begot--ten thee i which has been ufually interpreted by our Divines, to fignify the eternal ^onfbip ofChrifi as God.

Anfw. I. Tis evident that in AEt. i 5.53. St. ^aul applies this to the RefurreBion of Chrifiy and the beginning of his Exaltation^ and not to any eternal Generation, fo that we have a divine Interpreter giving quite a different Senfc of it.

Anfw. 2. Befides, Chrijl is here faid to be-come * Son by a "Decree which cannot fignify eternal Generation, but muft rdate to his Office.

Anfw. 3. Again, 'tis fpokcn literally concerning the Exaltation of ^avid as the

Type

Type of Chrifl to his Kingdom, and not concerning tiic natural Production or Generation oi fDAvidj and therefore in the Antitype it muft fignify myllically the Exaltation oiChriji to his Kingdom^ and not his natural eternat Generation.

Anfw. 4. Let it be farther rcmembted that the word. This T^ayy never fignifics Eternity in Scripture in any other Place, and why then moft it do fo here ?

Anfw. f. I add alfo, that this Text is cited in Heb. I. 5'. where it is joined with Gods Pro-mife in future times to be a Father to Chrifti I will be to him a Fat her ^ andhejball be ta me a Son s which does not fignify eternal Generation. But of this Verfe I have fpoken more largely in other Places; and (hewn that Bifhop Tedrjbn, Dr. Owen, and other zealous Trinitarians do not conftrue this Text to mean the eternal Generation of Chrift.

3d Texty Matth. 28. 19. Baptuzing them in the Name of the Father, and the Son, and the Holy Ghoji. Why is the Son joined with the Father and the Holy GhojTt, who are con-feffcdly divine, if the Name oon does not include the Godhead of Chriji ?

Anjw. If Chrijhy confidcrcd as the Son of God, be perfonally united to the divine Nature, or the Eternal Word, he has Godhead belonging to his complex Pcrfon j and therefore the Nainc 4$(^»,. which fignifies his perfo-nal CharaAer and Office, may be well joined

with

Qudfk. T. as given to Chrift. . 49

•v(irh the Father in this initiating Ordinance, the whole complex Perfon of Chrift, who i$ the S(t» ofGody including true iGpdhcad.

4^Tfxty Ropi. J. 3, 4. His Sanjefiss Chrift our Lord^ which was made of the Seed ofT^avid^ according to the^FleJb, and dtclar-ed to ^he the Son of God with Tower^ accord^ ing to .the Spirit of Holinefs by the Re fur-reSHonfrom the Dead. Now fome fay, hcri is a flain Antithejis between the human Nature add divine Nature of Chrift: the human Nature, which is called the Flefhy an^ -tlic divine Nature, which is called the Spirit of Holinefs^ and according to this ^wmQ Nature he is declared to be the Son of God.

jdnfiSO. I. Thej:c are fcveral Criticks who beliefve the eternal Generation of Chrift, who yet doa't fuppofe there is fuch an exad Anti-^ thefis here 5 but they conftrue the Spirit of Holinefs^ to fignify the Holy Ghoft whb raifed Chrift from the Dead, and who manifcftcd, teftified and declared him to be the Son of Cod with Tower by his Refurreilion.

Anjw. 2. There are others who chufc to lupport the Antithejis^ and make the Spirit of Holinefs to fignify the glorious human Spirit of Chrift rcplenifh'd with all Holinefs j and fiippofe that the Name Spirit of Holinefs is Jherc.given to this human Soul of Chrift, not only to aggrandize itsCharaderaboix all other holy Creatures, but alfo to intimate that this Spirit governed the animp], Nature, and kept

it pure, as well as to diftinguifh it from the Holy Spirit^ which is the third of the Sacred Three. But I am not fo well fatisfied in thk /Expofition, and therefore I dare not venture to maintain it. But there is a third Anrwer, which I prefer to both thcfe.

Anwf^. This Text may be thus paraphras'd: yefus Chrifi our Lord^ who was derived from the Seed of l^avid^ according to {his flejhly Original^ or) the Infae7$ce if the Flefb into his Birth^ but was declaredpovu-, erfully^ by his RefurreEiian from the ^ead^ to be the Son of Gody according to {his fu^ pernatural and holy Original^ or) the Influence of the Holy Spirit. So that the Flejh here^ does not mean any conftituent part of Chrifiy or his very Flejb or Body^ but the O-, pcration or Influence of the Fiefh, or (hare that Flefh of the blelTed Virgin had in the Conception of Chrifi : And fo the Spirit does not mean any confiituent part ofChrift^ but the Influence or Operation of the Holy Spirit in his firfl; Conception^ or in his Refur-reiiion^ on both which .accounts he is called in Scripture the Son of God. Sec Luke x. 3f. and ji£f. 13. 33. and both are afcribcd to the Holy Spirit. There is a large Confirmation of this Expofition^ in fomc Notes on Rom. I. 3, 4. wherein it is (hewn how the Antithefis of the Apoftle is prcfcrved, and that the Apoftle always ufcs ^^ <rtifxx and x«*7« vvt^iAot ill an Antithc/ts, to fignify thelnflaenec

of

of each Principle^ rather than for two confti-tuent parts of a Perlbh.

fth Text^ Hcb, 7. 3. Melchifedec was with-out Fathery without Mother, without jD^-Jcent^ having neither b^innirig of ^ays, nor end of Lifey but tn^de like unto the Son of Gody akideth a Triefr continually. Now this hifti&ical Eternity of Melchifedec, whofc Father and Mother, Life and Death arc not recorded, is made a Type of the real Eternity oiChrifly Confidered as he is the Son of God. ,

Anfw. 1. Since Melchifedec is rcprefchted here without a Father^ and yet as a Type of the Son of God, it would deftroy the Doctrine of Chriff's eternal Generation from God the Fatlier, rather than fupport it, flnce the very Type here lias ho Father.

Anfw. 2 • This Place refers more naturally to the Priefthood of Chrift than to his Nature or £xiftcncc. His Priefthood was not derived by genealogical Succefllon as Aaron's was: He hstd no Father, no Mother of the Levitt-calTnbt^ or df the Family of Aaron^ from whom his Priefthood could defcend ^ nor did he die and leave it to others by way of De-fccnt i but was conftituted a fingle Pricft him-iclf, without a Predcceflbr, without a Sue-ceflbr: and Kerein thePriefthoodpf Af^/(f/?//2'-dec and the Priefthood of Clmft run very parallel, and greatly anfwef the Apoftles Dcfign. And I think this Senfe is patroniz'd by fomft Exprcftions in Dr. Ow^ent Comment.

. Vi ^ dth

r

52 Of thi Name Son of God, Qu. I.

5th TVa^/, Hcb. I. 6. When^he bringethi* his firfi'begotten into the Worlds he faith\ Let all the Augels of Godworjhip hifH i i. c. Let all the Angels of God worfhip the fitft-' begotten; now this firjl-begotten is Jehovah^ ^fal. ^y. 7. for thence the Apoftle cites it. , 'Anfw. This firft-bcgotten Son of God has true and eternal Godhead perfonally dwelling in him, and united perfonally to him, and one with him $ and therefore the whole complex Perfon is called Jehovah^ and is entitled to divine Worfhip from Angels and Mequ God united to the Man Chrifi: God mani-feji in the Flejb was feen of Angels, r Tim. 3. 16. and worfhipped by them• This Text does not prove that the firft-begotten is God, any otherwife than by perfodal Union with i that Jehovah who is fpoken of in the Q7th Tfalm. The firft-begotten Son of God iS to be worlhipped by Angels, becaufc of the indwelling Godhead, the great Jehovah^ with whom the Man Chri/i is one.

The laft Text^ and which affords ptrhapS the moft important Objedion agairtft fliy Senfe of the Name, is John f. 18. comoared with John 10. 23, &c. If the Title Son of God did not fignify true Godhead^ why did the Jews charge Chri/i with Blafphemy, ind fay, that he made him/elf equal with God^ and feck to kill him, becaufe he had faid, God was his Fat her y his own Father^ and as they con-ftruc it, making himfelf equal with God ?

J9kn

• i

Johtkf. 18. And why do they charge him again with Bla(phemy, when he faid, 1 am the San of God? John. 10. 33. beeaufe that thou being a Man^ makeji thyfelfGod. How could this be, if the Name Son of God did not fignify Godhead?

I have given fome Anfjiet to that Text in the fthof y<?i&», in fome of the foregoing Pages. But to make it yet clearer, I proceed:

Anfw* I. It is podible that fome learned Men among them might have a confufed Notion from the Prophecies of the Old Teftament^ that the Mejjiah or the Son of God was to have true and real Godhead in him, which Godhead of the Mefjiah is a certain Truth, and hath been fulficiently proved. Now, be-caufe he called himfclf the SonofGod^ and re-prefented himfelf as the Af^^w^, therefore, they might infer that he aflumed that God-head to himfclf which belonged to the com-

• pleat Charaftcr of the Mejffiah^ and upon this account might charge him witl> Blaf

fhemyj by way of Confequencc. .

Yet I have much Reafon to doubt, whether the Scribes and Pharifces did certainly know that the Meffiah was to be the true God s for the whole Nation of the Jews, with their Pricfts and Dodlors, were moft ftupidly and fhamefully ignorant of the true Chara£ler and Glory of the Mejfiah and his Kingdom. Had the Pharifces themfelvcs any notion that Chriji was to be the true God^ they would

£ 3 never;

r/

# « • •

S 4 Of the Nnme Son of God, Qu. I.

•never have been puzzled and filcncd at that Qucftion of our Saviour, JWif/^^. 22. 43, 44, &c. If the Meffiah be the Son of "David, how could ^avii^call him Lord? or, If T^avid calls him Lord^ how is he his Son ? Their Suppofition of the Godhead of tht Meffiah would have eafily anfwcred this Difficulty, if they had had any fuch 0-pinion.

' Be&des, we have little Reafon to fuppofc that the Pharifccs knew more of the ^ivi-nity of the Mejfiah than the Difciplcs them-felves'^ dfd during the Life of Chrifi. No\v it appear^! from many Parts of the Hiftory of the Gofpel, that they did hardly believe at all that he was the true Gods or if they did, yet their Faith of it was very low, wavering and doubtful 5 and yet doubtlcfs they firmly believed Jefus to be the MeJJtah and the Son ofGody in a Senfc fufficient for Salvation. " When P^f^T in the Name of the reft had

m

made fo glorious a Confcffion, Matt. 16. x6. Thou art Chriji the Son of the living God, he could not mean that ChriJI was the great Hnd glorious God ^ for in f.ii. he took up his\Mafter very (hort, and began to rebukehitn. iSurcly he would not have rebuked the Great God his Maker, at leaft not immediately after fuch a Cohfcflion of his Godhead.

Now; if the Apoftles thcmfclves were in a.^ State of Grace and Salvation, when they can hardly be fuppofcd to believe Chrift to be the i» * . ' true

-1

I

Qucft. I. as given to Chrift. 55

true and the eternalGod^ and yet they believed and profefled him to be the Son ofGody then that Name Son of God doth not nccefTarily imply and include his divinity. But to return to the Obje£iion. That which I take to be the plaineft, the cleared, and the mod fcriptural Solution of this Difficulty is this which follows,

Anjw. 1. 'Tis evident that theDejign of th? wicked Jews in thefc Places of the Hiftory was to bring the higheft Accusation againft our Saviour, and to load him with the groflefl Calumnies that all their Wit or Malice could draw from his Words or Adions, Luk. 11 • ult. laying wait for him^ and fseking to catch fomething out of his Mouthy that they might accufe him.

If ever he fpakc of his Kingdom ftho* he own'd his Kingdom was not of this World} yet they in their Malice would conftrue it into Sedition and Rebellion^ and make him an £-nemy to Cafar. And fo when he called God his own Father^ and declared himfelf to bp the Son ofGod^ they in the Fury of their falfc Zeal conftrue it into Blafphemy s as tho' to own himfelf to be the Son of God, were to affume Equality 'with God: whereas Chrift (hows them plainly, that thefe Words did not necejQTarily imply fuch a Senfe; and this is fufficiently manifeft by the Defence which Chxifl made for himfelf in both thofc Places of the Hiftory. Give me leave to repeat briefly what I faid before. E 4; If

Ifwc look xnxo'yohn f. 18.whenthc7^te;i accufcd him that by calling God his Father he made hitnfelf equal with God^ he doth by I no means vindicate that Senfc of his Name j Son of God^ but rather denies his Equalit/ i with God confidercd as a Son, j^. ip, &c. \

Verily, verily I fay the Son can do w- |

thing of hitnfelf: The FatherJheweth the Sm ' all things that he doth, and he will Jbew him greater Works than thefe. Thence I infer, that he hath not fhown him all yet; and

3^. 50. / can of myfe If do nothing Ifeek

not mine own fVilly but the Will of the Father who hath fent me, &c. All which Expreflions fufficiently evincfc, that he did not intend to fignify his own Godhead, or Equality with God, when he called himfelf the Son ofGodi for in his very Anfwcr to their Accufation he reprefents himfelf inferior to and dependent on God the Father.

Now let us look into the other Text where our Saviour is thus accufed, and defends himfelf, (wjz:.) John 10. 30 39. He faith, land

my Father are one. 31. Then the Jews took up Stones again to ft one him. 32. Jefus anfwered them^ Many good Works have I fhewed you from my Father 3 for which of thofe Works do ye ft one me? 33. The Jews anfwered him, faying. For a good Work we ft one thee not i but for Blafphemy, and be-cauCe that thou being a Man, makeft thy-felf Qod. ^4- J^f^^ anfwered them^ Is it

not

not written in your Law^ I faid^ ye are • Gods? l^. If he called them Gods^ nnto whom the IVordofGedcame^ {and the Scripture cannot be broken) 3 6. Say ye of him^ whom the Father hath faniiifiedy and fent into the IVorld^ T^hou bUfphemeJl j becaufe I faid I am the Son of God?

In which Portion of Scripture we tnay ob-fcrve thefc three things.

(i.) That Chrift doth neither plainly and expreflly own nor deny himfelf here to be the true Gody for this was not a proper time to (atisfy the Curiofity of the malicious y^wj in fuch a fubiime Dodrine, in which he had not as yet clearly and fully inftrudcd his.own Difciples.

Yet (2.) he gives feveral Hints of his God-heady or his being one with the Father^ when he fays, I and my Father are one i and when he fays, )^« 38. I do the Works of my Father^ that ye may know and believe that the Fa--, ther is in me and I in him § by which he fe-cretly intimated that the Afan Jefus had alfo a divine Nature in him^ and was perfonally united to God, tho' he did not think fit to preach his own Godhead plainly at that time.

And indeed if he had not been the true Godi and in that Senfe one with the Fat her y Vfc may jufUy fuppofe, that he would upon this occafion have denied himfelf to be true Gody and thus roundly renounced the Conclu^ Jion itfclf which they pretended to draw from

bis

S^ ^f *^^ Name Son of God, Qu. I.

his Words, as well as he did deny the Jnfi-nefi of their Confequence^ from his calling himfclf the Son of Uod, And therefore fincc he di|d not renounce the Conclujton^ we may reafonably infer that he was the true God: But ftncc he docs deny the Juftnefs of their Confequence^ we may as reafonably infer that his meet calling himfelf the Son of God docs not prove nor include his Godhead y which appears plainer under the next particular.

I fay therefore (3.) The chief Dcfign of his Anfwer, was to refute the Calumny of the Jews, and the Weaknefs of their Inference^ by fhewing that the Name Son of God^ dorh not ncceffarily fignify one equal to God; but that the neceffary Senfe of it here can rife no higher than to denote one who was nearer to the Father, and ^^isfanBiJied^ fealedy andfent by the Father in a way fuperior to all former Prophets, Kings and Magiftrates, to whom the Word of God came^ and who, partly on this account, might be called Gods.

Prophets or Kings, fudges or Doftors of the Law were called Gods, and Children or Sons of the moft High, in Tfal. 82. 6. and in other Places of Scripture, becaufc they came from God, they were commi(lion *d by God, and carried with them fomc Reprcfcntation of the Wifdbm, Power, Authority, and Dominion of (jod in the fight of Men. Now out Lord Jefus Chrift, the Mefliah, the great Prophet, Judge, Dodoc or Teacher, and King

o(

of his Church, came forth from Go J in Hear ven, in a literal and more eminent manner, was fent by him into this World with a higher Commifllon, and reprcfcnted more of the Wifdom, Power, and Dominion of God than any former Kings or Prophets ever did 5 and if they upon this account were dignify'd with the Name or Title of Gods^ or Sons of Gody much more right has the Meffiah tq this Name or Title.

The Argument which our Lord ufcs is a mi^ nori ad majus 1 he puts the Reafon of his more unqucftionabic and fupcrior Right to this Title, upon the Superiority of his Charaftcr and Million, or his more immediate Com-miflign from the Father. His Words might be paraphrafed thus: They who were origi-nally in and of this World were made Prophets, Teachers or Kings, meerly by the Word pfXjod coming to them^ and giving them Commiflion, either by the ordinary Direftions pf the written Word, or (at beft) they received their Authority from the Word of God coming to them * by fome Voice or Vi-

fion,

* Our Lord knew that he himfelf was the divine Logos or WorJ of God, and 'tis likely that he ufed tlicfc Words, To ^jobom the fVordofGod came^vvi'^ this View and Meaning in his own Mind : '* Sorely if thofe are called' Cods, to whoQOL •* the Dintine Logos or IVord made a Vifit from the Father, . *' the DMm Logos himfelf who came from the Father may " be well called the Swn of God mx!tiO\xl Blafphemy.'* But hb did not think fit to exprels himfelf fo plainly to the Jewos at that time, tho* he has left it upon Record in his Gofpel for oar Qbf^rvatioD and Inftradion* ^^

fion, (bme divine Mcl&ge or Infpirjtfion^ and yet they had the Title of Gads given them. Therefore the Meffiah who was not originally of this Worlds but was with the Father^ who was faniiifiedy i. €• anointed with the Spirit, or fet a-part by God himfclf, who came forth from the Father in Heaven, and \j^fent immediately by the Father into this Worlds may furely be called the Son of God without danger of Blafphemy. If they arc calKd Gods^ the Mejpah may well be called the Son of God.

And he confirms the Argument thus: The Scripture cannot be broken^ i Jw»a7«i xu05y«i, cannot be contradiifted. As he who a6ts contrary to a Precept is faid to break it^ >^'-f^*% fee Matt. f. 19. jj^ohu f. 18. and 7. 23; So he who contraJiifs ' an Affertion of Scripture is properly faid ^^'"^ to break it. Therefore, fince the Scripture which can t be con-tradided, calls thofe ancient Rulers,Xeachers or Prophets Gods^ as well 'Si^Sons of God, Mt "who is appointed the moft glorious PFOphet and Ruler, might have been juftify'd by the Language of Scripture, if he had afTumed the Name God to himfclf^ in dired and exprefs Language, and much more abundantly is he juftificd when he has only cail'd himfclf the Son of God.

And indeed 'tis worth our Obfcrvation here, that tho' the Jews built part of their Accusation upon his faying, / and tny Father are

one.

Queft, I. as given to ChnA. 6i

0nej ye/us dots not dircftly anfwcr to thofe Words, nor undertake to vindicate or explaia tiiem; becaafc lie might dcfign in tiiofc Words to intimate his Gddhead or his Onenefs with Gad the Father: Therefore he negicftsand drops this part of the Ground of their Charge^ and applies himfelf intirely to anfwer their Accufation, as it was built upon his calling God his awn Father^ and himfelf the Son of God: And this he did becaufe he knew that this Kame did not neceflarily imply Equality with Gody and fo he could boldly tefute their Inference and renounce the Charge.

Yet it (hould be dbferved alfo, that before Chriji leaves them he leads them to his Godhead, /. e, to his moft intimate Union with the Godhead of the Father, 3^. 38. That ye may know and believe that the Father is in me and 1 in him ; that he and his Father are anei^ as he before expreH: his Godhead. ^

Thus r have explained myfelf at large in what I think to be the very Scope and Force of our Saviour's Argument 5 and indeed if we take the word Son of Gad to fignify necef-farily in that place an Equality with 4he Father j we plainly take away the Force of our Saviour's Argument and Defence, and we leave the Accufation of the malicious J^^wj in its (ull force againft him ^.

In

* The Learned Dr. Waterland^ whofe Zeal for the Deity of Ghriil» and whofe Skill in the Defence of it, arc fuffici-•ntl/ known ; himfelf confeffes that the Jews c^uld not from

Chriills

6 a Of the Name Son of Gody Qu. \i

In (hort, our Saviour's Anfwcr muft necefla-rily mean one of thefe two things, {viz.)

Either when he called himfclf fi&^ Son of God, be did deHgn to let them know that he was equal to Gody but that he was no Blaf-phemer, becaufc it was a great Truth:

Or he defigned to tell them, that his Words did not necefTarily %nify that he was equal to God, and therefore he was no Blafpbcmer; that their Inference was not ;uft, and that they carry'd the Charge further than his Words would bear. One of thefe two mud (I think) be our Saviour's Defign.

Now that he did hot defign the firft of thefe, /. e. to (hew that he was equal to God^ feems evident to me^ becaufe his Anfwer cannot reach this Senfe s and if {trained to this Senfe,'tis very obfcure and far-fetch'd : It might alfo have been fpoken in much plainer Language twenty ways, if it had been hi^^Defign to tell the Jews^ that he was equal with God i and he would doubtlels have proved it by plainer Citations out of the Old Teflor menty which affcrt the Divinity of the Mejfiah^ had it been his Delign to declare and maintain his Godhead at that time.

But if we fuppofe his Defign was only to flicw the Faljhood of their Inference^ and that they had drained his Words too far, then the whole

Paragraph

Chrill's invn ExpreffioM cUarly €0yin^i3 him 9/ meaning more than that be 'was God, in the improper Senle of the IVord^ as it had -been ufed, PfaL 82. 6. Sec his Vind.c, of ChrifTs Divimty^

Paragraph is natural, and eafy to be underftocki, in the manner I have explained it.

From all this it will follow. That the Belief of Chriji to be the Son of God in fome mor^ eminent Senfe than all the ancient Prophets and Kings were, /. e. to be the glorious Mef^^ fahy is all that Chriji dircftly and plainly de-figoed in calling himfelf the <$(?» of God ^ and this niuft be all that was made neceflTary to Salvation in thofe Scriptures which required their Belief in him as the Son of God.

Thus I have made it appear that the Name Son ofGodcsLtitiot ncceflarily imply bis divine Nature^ muchlcfs the incomprehenfiblc eternal Generation of the Son in one Eflcnce with the Father. For tho' I firmly believe him to be true God^ and in that Scnfe one with the Fathery ydt I would not place the chief weight of this Dodrine on (uch Arguments as will not fupport it, nor build fo important a Truth on an infufficient Foundation.

But this Thought leads me to the next Se£):ipn.

«

Sect. IV. What: advantage is there in not applying the Name Son of God to the divine Nature of Chriji ?

AFTER all, many a pious Chriftian will ^2** be ready to enquire and fay. Since you acknowledge Jefus Chriji to have a T)ivine Nature^ and to be truly and properly God^

V • - why

why have you taken £b much pains to (hew that his Name the Sen ofGedih Scripture doci not ncceflarily fignify either his G(?^J&^<^ or his CoetemalOeneratim and Sonjhip ?

To this Enquiry I hope I can give ibme fatisfaflory Anjwers, and ofFer fuch Reapms as may juftify and fupport this Attempt, and guard it from the juft Ccnfurcs of every rea-fonable and intelligent Reader.

I. I was willing to fearch the true Senfi of Scripture ifi this Toint^ and to underftmd the Meaning of God in his Word.

Where any Expreffion is ufed fo very frequently in the Bible as this Name the Son of God is, and that in Texts of awful and folemn Importance, which determine the things nc-ceflary to our Salvation^ 'tis of great moment to know the Meaning of that Expreffion, that we may not include too little or too much in it: and this in order to undcrftand the Scripture aright in things neceflary to Salvation^ and to have a true Idea of what the Spirit of God means and intends; that we mayn't flatter carclefi Hypocrites with vain Hopes of Salvation, by foting the Mark too low, nor dif-courage humble Believers by fetting it too high; and that we may not abufe ourielves by falle and miftaken Notions, and imagine that wc derive them all from the Word of God.

IL I was afraid fo build my Belief of the

Deity of Chrift upon feeble and infUfficient

Foundationsy. and therefore I thought it ne-

% ceflary

teilary to iocamine this Afgumerit which is drawn from his Sonjhip.

Thcgrcat Do£krinc of the Godhead of out liOrd jefus Chrijiy and Faith in him as the true Gody has been by many Perfctns built diicfly on this Name wh?ch is given him, viz* the Son of God^ ind that upon thte bare Pre-jfumption, that as a San amongft Men has the fame fpecifc Mature with his Father, fo the Son af Gad muft have the fame individual tlature with his Father > but how weak this Argutnent is to fupport fuch a Dodrine, ap* pears in the foregoing Difcourfe. Now I would nor have the Faith of Chriflians \n any important Doftrine," that is divinely true^ built upon a Suppoiition that is feeble or falfe, left the Adverfanes take occafion to infult the Faith of Chriftians^ and to decry the Dodrine hielf, as tho* it had no better Arguments oi^ Foundations to fupport it.

Befides, when Chriftians have built their ownFaith andHopes upon aFoundatioti foffeeblcf and uncertain, they are more liable to have their Creed ftiaken, and to part with the glorious Dodrinc itfclf 5 and therefore I would pcrfuadc them rather to build their Faith on iUch Arguments as will ftand the Teft agatnft all Oppofcrs; And 1 think moil of thofe which I have made ufe of in the eighth and ninth Propofitions of the Treatife of the Chriftian ^o£lrine.of the Trinity may lay a cbtun to this Charader, and will better fup*

F port

port this Faith than any Argument derived from his mere Generation or Sanjbip.

III. 'Tis ncceflary as far as poffible ta remove all Cavils from every important T)0rine of Chrifiianity, and fuch is that of tht^eity of Chrifi. ^

Now, if the Dodrinc of his J)eity be built on his Sonjhipy then he muft be true God con-fidered as he is a Son i but the Notion of a Son in all Languages of Mankind importing fbme fort of derivation and T^ependence^ and the Notion of Godhead importmg Independence and Selfexijlencej fcem to carry a fort of Contradidion in them. And this becomes a mighty Prejudice to the Minds of Men againft their Belief of t\it^ eity of Chrifi^ when they are told, that he is God as he is a Son^ or that his ^eity depends an his Sofp^ fripy i. e. his Deity is included in his derived and dependent Chara£ber.

Thtf I will not here aflert that 4dfolute Self-exijlence and Independence belong to every tiling in and of God^ (for I know not what Powers or Properties of Godhead depend oa each other) yet I would not willingly prove the Godhead of Chrijl from the very NanK which feems to exclude Self-^xiflence and Indepen^ dence^ fince there are many other and better Proofs of it^

And tho' I dare not utterly renounce all thofe Schemes of explaining the Trinity^ which make the Divine Natutc of Chrifi to be in an/

way

Queft. L as given to Chrift. 67

way or manner whatfoevcr derived or com'* municaud from the Father^ (for I muft own myfcif loft in thefc Unfcarchablcs) yet I would hot make the ncceflary Proof of the divinity of Chrift to depend on fuch a Not ion as in the common Language of Mankind implies ^^-rivation and dependence : and by this means, I think, I better guard this facred Truth from Ibmc of the Cavils that have attended it.

Now if by this Expofition of the Name Son of God I remove any of the great Impediments out of the way of the Arians or So* cinians from believing the true^eity of Chrijf^ then 1 fhall account myfelf to have done Service and Honour to that glorious Article of our Faith.

IV. I would do fomething to take away that Anathema and damning Sentence which fome Parties of Chriftians who believe the Divinity of Chrift have thrown on others, who alfo believe his Divinity, merely for not explaining fome particular Scriptures in the fame vuay and manner that they do^ or for not uftng the fame Arguments to prove his Divinity.

Since 'tis made a TV/? for our eternal Salvation in fome Places of Scripture, whether wc believe^^j to be the Son of Gody or no j and fince there are now, and have been in former Ages, many Chriftians of great Piety and Worth who doubt of the confuhfantial Sof^p of Chfifi^ and the eternal Generation

of his Terfin^ even the' they believe his true and proper Godhead^ I would not willingly encourage the Scripture to be interpreted in fuch a miftakcn Senfe, as (hould exclude all thefe pious and excellent Perfons from Salvation, and forbid them the Kingdom of Heaven. For they may believe him to be true Gody and to be alfo the Sm ofGody tho' they ' do not believe his Godhead to be owing to his Sonfiif.

There are feme Perfons who have been fo fcvere as to pafs a condemning Sentence on all thofe who deny Chriji the Son, conitdered as the Son^ to be the true God. I hope they have done it merely thro' Inadvertence^ or becaufe they thought it to be utterly impoffible to maintain the Godhead of Chrifi upon any other Foot but that of his co-eternal and confubfiantial Sonjbip. But whatfoever be their Reafon for fuch unjuft Ccnfure, yet I muft confefs I don't love to fee Condemnation and everlafting Death'thrown upon Perfons who believe the (ame fcriptural Dodlrine of the fDeitj^ of Chrifi that we do, but choofe to explain it another way.

Thus fome of my Motives to thb Enquiry art to do Jufiice to the Truths of God^ and fome arife from Charity to the Souls of Men• Nor is ray Zeal for the Honour of my Lord Jefus Chrifi in the Icaft abated 5 for while I believe him in his complex Perfon to be both the true and eternal God, and alio the

on/^

onfy begotten Son of the Father, and while I profefe him to be withal the ^reat 'Prophet and Teacher^ as well as the Saviour of his Charch j I conceive that more Honour is done him by fearching out that true and exaA Meaning of hi? own Words which this heavenly Teacher dcfigncd to convey 'to us, than by perfuading the World to read his eternal Godhead in thofe Places where he did not dc-fign to reveal and exprcfs it to Men.

F3 QUESTIOK

70 fTias Jdjis in k$s Lift Qji. It

QjJ E S T I O N n.

Did the Difciples of Chrifi fully he-. lieve that he was the true God during, his Life-time^ or not till after bis Death and RefurreBUqn f

IN order to folve this Qucftion, let us make thcfe following Enquiries, viz.

L What Notion the l^^ews had of thcif MeJJJah in gcnerah

II. What Ideas or Notions Chriji taught; his Difciples concerning himfclf.

III. What Apprehenfims or Notions the Difciples received and imbraced concerning Cbriji.

IV. What Indications they may be fuppo* fed to give tending toward the Belief of his Godhead.

V. What Indications they give of their Ignorance or Doubt of it, or at leaft what Evidences there are oi the FluSuation and Uncertainty of their Faith in that matter.

Now, by balancing thefc things one with another, we may at laft come to form fbme tjrue Judgment about the pceient Queftion.

Sect.

Sect. I. The Jews old Opinion coneeming

the Meffiah,

i: TJ/'HAT Notion had the Jews inge-^^ neral concerning their Mefliah ? Anjw. Tho' the Old Tcftamcnt furnifhed them with fufficient Prophecies concerning his divine and humanNature,his fpiritualKingdom^ jiis Sufferings, hisPcath and Rcfurredion from the Dead, yet fo wretchedly blinded were they with the corrupt Glofles of their Teachers, and with their own foolifli Prejudices, that they did agree in no Notion concerning the Mejftah more, univerfally than in thefe falfc and miftaken ones, viz. That he was to be a glorious temporal Prince, that he was never to fufFcr, nor to die, and confcquently not to rife again, and that he was to exalt their Nation equal to or beyond its ancient Grandeur, and to raife them to a temporal Sovereignty over all the Nations of the Earth.

And the Difciples themfelvcs were fo rooted

in thefe miftakcn Notions, that nothing coulcj

quite cure them but the adual Death and Re*

furrcftion of Chrifl, his Afccjnt to Heaven,

and his pouring down the enlightning Spirit

at the Days of Tentecoji. For we find it evi- .

dent enough, that the two Sons of Zebedee^

yantes and John^ hoped to be made great

Miniflers of State, and Jit at his Right-hand

^nd at hhJeft in a temporal Kingdom^ Mat.

99. %i. We read that when odr Lord fpoke

• ^ ? f of

* M

of his own Death and Sufferings, Veter re^ buked htm for it. Math. i6.2i. Aad npne of them knew what his rijlngfrom the ^eaUf Jhould mean^ Mark 9. 10. for they thought, together with the reft of the People, that Ci?r§j^. or the Mejfpah abideth for ever^ i. c. muft never die, "John ij. J4. And even after the ^ Rcfurrcftion of Chriji they expedcd with fom^ Impatience the fame temporal Glory and (jran-deur when they faid, A£{s \.\6. Lord^ wilt thou at this time reftore the Kingdom unto Ifrael.

But to defcend to Particulars, and enqtiire What opinion the ^ews had of the Nature of their Meffiahy Who or What he was to be. , I. They generally believed he fliould be a Man of their own Nation^ of the Tribe of Judahy of the Seed of ^avid^ born at Bethlehem, who was to be the Kir^g of ihe Jews^ and their Saviour. When Herod demanded where the Meffiah the King of the Jews Jhould be barn^ the chief Triejis and Scribes told him^ at Bethlehem^ Mat. 2. f. And they faid to him. In Bethlehem of Judah^ for thus it is written by the Trophet, And thou Bethlehem in the Land of Judah art not the leaji among the Trinces of Judabj for out of thee Jhall come^ a Governor that frail rule my People IfraeL And when Jefus afked the ^Pharifies^ IVhofe Son is Chrift, or the MeJJiah? they roundly anfwcred, The Son of David.

Yet

Yet others of the Jews vcrc fo very ignp* rant and doubtful in this matter, that they refufcd Jejus^ arid denied him to be the Mef fiah^ for this very Reafon, bccaufc they knew ^ fais Birth and Parentage, ^ohn 7. 27. JVe know this Man whence he is^ but when Chriji confethy no Man knaweth whence he ts.

2. They believed that he had an Exiftenc^

before he came into thf World j for we can

hardly luppofe that tfie Scribes and Priefis

fhould be fo ready in citing one part of this

Vcrie, Micah f.z. which Ihcws him to be

born^ at Bethlehem^ and take no notice of the

other part of it, a Rulfr in Ifrael^ whofe

goings forth have been from of oU^ from

everlajling. Yet it may perhaps be doubteci

k whether this Opifiion was univerfal, becaufe

' ^n fcime Inftances they were ftupid enough to

hcli^ye one part of a JZ^hapter or Period con-

» cernihg the Me£iah% Glory, and negled ano»

^her part which related to his Sufferings.

. They believed that he had fome glorious eminent relation to God. This appears jftom the Name of Honour that the MeJ/iah w^ univerfally known by amongfl them, viz. The Son of God. The Scribes, the Pharifees, the Pricfts, and all the Jews^ talk'd with our ILord Jcfus freely about the Meffiab under this N[ame and Title, as being the common Name of thq MeJJiah^ and perfectly well known a-jnoogft them, viz. that the Meffiah was xht

Son

74 ^^^ Jefus in bis Life Qu* IL

Son of God in fomc Ibpcrior and more excellent way. When Philip told Nathanael^ John 1. 4(J. We have found him of whom Mofes and the Prophets did write^ that, is, the MeJJiah i Nathanael being convinced that ye/us was he, prefently falutcd him by this Name, Thou art the Son of God, thou art the King of Ifrael.

4. The Prophets in the Old Teftament frequently intimate the 'Divinitj of Ckriji s and fome few of the ancient Jews might probably believe that he was the Memra^ or Word of the Lord, the Shekinah or glorious Habitation of God, of which the Chaldee Varaphraft fomctimes fpeaks. Dr. Allix in his jud^nent of the ancfent Jewifti Church again^ the Unitarians, fccms to be too pofitivc and triumphant in this point, that this Memra or Logos to which the Chaldee ^araphraft zr fcribcs the Creation of the World, and the Government of it, and particularly of the' Jewifh Nation^ is the Mejftah in their Scnfc* Mr. Nye and others utterly deny it. But the excellent Mr. Robert Flemings in his

Difcourfe of Chriftology^ Vol. I. p. 136,

144. very judicioufly follows a middle Path, and tells us, *^ That he did not find one of the many Citations ufed by Dr. Allix that . feem'd to neceifitatc our Judgment this way. Therefore he run thro' the Targums kimfelf in thofe Places where he thought it moft probable to find what he fought, -

'* an4

€1 €t

U

^eft. 11. owned to b$ True Godf j^

f and yet could fiad but few Paflages that ^* feemed very plainly to relate to the MejiabJ' Upon which he concludes, '* That tho' the V wpr4 Memra is fomctimcs ufcd for the " ^effiah^ yet \\% much mojre frequently ufed *.^ in other Scnfes, arjd that xYicJewi/bMemra a^d Meffiifhi ^it (j^oken of fpnietimes as two

f diftinft Beings or Perfons */'

]But what doubtful Hints or plain Eviden* ccs foever there might be from the Books of the Prophets or thcfc Paraphraftical Authors, that Chrijit was to be the true God^ yet the ^ews \n Chrifi*^Xva\& did npt gepcraliy believe it: And itho' fome learned Authors have aflerted it, yet I never faw it proved*

Siirely if the Tharifees had but embraced thi3 Opinion, they could never been at a lois to have anfwercd our Lord "Jefus^ when he ask'd them, Mat. 22. 43, 45-, 46. If Chrifi ffe "Davids Son, how doth he in Spirit call him Lord? It was plain by their Silence and ConfuHoOy that thpy did not believe his God-

head.

^ Mr. Sliming in tha( place tells ut. that tho* he could not find the word Memra and Meffiab ufed as explicatory of one Another in thofe Places which are plainly prophetical of Chrifi^ yet he (iippofes the Reafon might be this, that Memra denotes Cbrift wirn relation only to his Divine Nature before his afluming huhian Nature, jand Meffiah denotes him only as he was to appear THtbly ana become Man; therefore it was hardly poffibk that both theCe Words (hoold be ufed of ham at once. See Cbrifiology^ V^. I. p: 143. Thus *tis evident that Mr. Flammg learned itfcer this Notion with a feenring Inclination to find it true, yet lie could not ftid fo great and imccmtefted Evidcnoe of i^ ;ia to fiippofe that the andeht Jiwt senerally embraced thi» Qpl* nion^ that the Mmrm o)r W%ri ef Gid wu the fiyne with dic

y

76 Was Jeflis i» his Life Qu. II.

head. Bifliop Bull is of this mind as well ^s Dr. mitby. Sec Bull's Judic. Reel. Cath. jfcc.. c. I. §. 13. and Whithfs Commtm.

In (hort, their Notions of this Matter were £0 very confufed, fo uncertain, fo inconfiftcnt, and (b various, that they ciannot be reduced to any certain or fettled Scheme of Sentiments.

Sect. II. fp^at Ideas did Chrift give his

"Difiiples ^fhimfelf.

II-T Proceed now in the ficond place to in-* quire, what Ideas or Notions our Lord Jefus Chrift taught his ^ifciples con^cerning himfelf.

!• He takes particular Pains upon many Occafions to (hew that he was fent ftot^ God^ or received Commiffidn from Heaven to teach the Doftrines which he taught, arid to perform thofe glorious and furprizing Miracles which he wrought, to confirm both his Doctrine and his Commiffion. This is fo large* ly infifted on in the fifth, f?xth, and following Chapters of the Gofpel by St. John^ that I need not cite particular InAances.

2, He proves by moft infallible Evidences^ that he was the MeJJiah^ the Saviour of Mankind: and he endeavoured to lead his Dii^ ciples out of their ot^ji national Prejudices^ and to give them a jufter Notion of the Of» fice of the MeJJiah^ and his fpirituai Kingdom. This he did in fcveral of his Dif-courfcs. But

But as to the Proof that ha him(elf was the M^ffiah^ he did not labour this Point fo much by any long or dired Difcourfes on this Subjed, as by his preaching Grace and Duty, fo as never Man fpake before i by his Miracles and his Appearance upon all occafions, with the Marks and Charaders of the Meffiah upon him. To prove this, I ihall giVfe but one Inftance inftead of many: When Johti the Baptift ient his Dilciples to afk him whether he was the Meffiah or no^ Matth. 11.3. Art thou he that Jbould come^ or do we look for another 7 our Lord anfwercd them* only, by bidding them tell John their Maftcr, that the Blind received Sights the Lame walky the T^ead are raifed^ and to the Toor the Gofpel is preached ^ and let John and his Followers judge by the(e Characters whether 1 am the Meffiah or no. Tho' I cqnfcls there are two or three Occafions alfo which he-took to profefs himfelf the Meffiah in di-' rcdt and plain Words, John 4.. 29. and p. 3 7. .

3* He often takes occafion to declare, that he had a Being before he came into this IVorld. }ohn 3. 13. No Man hath afcended up to Heaven^ but he that came down from Heavenj even the Son of Man^ &c. J ohn 5.38. 1 came down from Heaven not to^ do mine own Willy but the IVtll of him^that fent me. f.^i. I am the living Bread. which came down from Heaven. John 8* 14^-. / know whence I came and whither I g^f

]ohn

^S JP^M Jeiiis in bis Life Qtt. It

John i(J. 28. / came forth from the Father^ and am come into the World 5 again^ t leave the Worlds and go to the Father. And his Difciples underftood him in the plain literal Senfe, f. 2p. for immediately his Difcipld; faid unto him, Lo^ now thou Jpeakeftplainly^ andfpeakejl no Tarable. John 8, 5-8. Verily I fay untoyoUy Before Abraham was^ I am. And in his Prayer to his Father, John i j. f. Now J O Father y glorify me with thine own felf with the Glory which I had with thee before the World was. f. 24*- My Glory which thou haft given me^ for thou lovedfi nte before the Foundation of the World.

4. He affumes to himfelf the Character of the Son ofGody and that in a more eminent and fuperior way than Men or Angels are the Som of God I for he calls himfelf f)&^ only be--gotten Son of God^ Johr^ 13. 16, iS. The beloved Son of God, jfohn f. to. which he al-fo took care that his Di(ciples (hould know, twice by a Voice from Heavens Luke^^. 22. at his Baptifm, and Luke 9. Jf. at hisTranf-figuration. He told them alfo that he was fuch a Son of God as knew the Father fo as none beftdes knew him^ Luke 10. 22. fuch a Son as that the Father Jhowdhim all things that himfelf did, ]ohxi f. 20. and xhoxwhat-' foever things the Father doth, thefe doth the Son likewtfe, f. 19. that the Father has committed all Judgment to him^ that all Men Jbould honour the Son as they honour

the

Qiieft. IL oimed to be True Godf fg

the Father^ f. 22, 23. and that the ^ead JflBuldhear the Voice of the Son of God and live i and as the Father hath Life in him-felf fo hath he given to the Son to have Life in himfelf: which things cannot be fuppofed to be fpokcn of any mccr Creature, arid therefore by this fort of Language, he gave fome Intimations of his Union with Godhead, or his Divinity, tho' the meer Name Son of God be not conftrucd to fo divine a Senfe.

f • He fometimcs takes opportunity to acquaint them with his moft intimate Union or Onenefs with the Father-, and his peculiar Communion with him. For when he fays,' John 10. 29. My Father^ who gave me my Sheefy is greater than all ,• yet he adds in the next Vcrfe, / and my Father are one: which 1 think are Intimations of a fuperior and inferior Nature, and that the divine Nature of the Father was in him. This alfo he difcovers in fome other places, John 10. 38. Believe the fVbrks that 1 dOy that ye may know and believe that theFatheris in me and I in him. John 14. 7~ii.Ifye had known me J ye would have known my Father alfo: and from henceforth ye know him^ and have feen him. Thtlip faith unto bim^ Lord.Jbew us the Fathery and itfufficeth us. Jefusfaith unto him J Have I been fo long time with yoUy and yet haft thou not known me^ Thi^ tip i He that hatb feen me^ hath feen the

Father^

<<i. » »

\

^,

i& Was Jefus in hh Life QU; ifc

Father % and h&m fayfi thotlj Sif€i3irils thi Father? Believeji thoumt that lam'ffithf Fatherland the Father in we? The Wards that IJpeak unto fou, J/peak not of myjetf: but the Father that dwelleth in me^ he dotb the Works. Believe me that I ant in tht Father^ and the Father in me t or elfi believe me for the very Works fake.

6. There are alfa fcvcral other IntirAationtf that our Lord gave of his ^ivinity^ tho' it was not the Dodtrine that he thought fit at that time to teach in plain and exprefs Language.

When he tells them^ that *where two or three are gathered together in my Name^ there am I in the midfl of them. Matt. \%. lo. the Greek words are ^>cfr «r^4, which feem to denote a divine Omniprcfencc. When he fays to ^eter^ I will give unto thee the Keys of the Kingdom of Heaven^ Matt. 16. 14. it Ibunds God-Ukc. When he promifes the Difciples, / will give you a Mouth and Wifdomy which all your Adverfaries Jhall not be able to gaiji-fay, Luk. ^\. ijr. \Vlicn John 2. 19. l^eftroy this Temple and I will raife it up in three days s he imitates divine Language fo much^ that- ic might have led the Difciples onward to the Belief of his Deity.

His aBive Behaviour and Condu6i in fe-viral hiftances was fuch, as there is fonie rea-'^ fon to think he would fcarce have pradifcd, had henot been true Gods iuch as his taking

^ frequent

frtqucnt oCcaHon to flicw that he knew their Hearts akd their Jecrit Thoughts $ his God-'like wdy in 'working fethe of his Miraclesy Which ftems to be the very fame which aGdd incarnate would hav€ ufed : his Sovereign and Godlike ma^nner in eafting out ^evuSy and iiis conveying miraculous Gifts^ in the fame Way that God himfelf would probably have done i and his giving the Holy Spirit to hii ^ifcrpleSy in fueh a manner, 5^^A» 20. 21, 22, As my Father hath fent me:, fo fend I yon 1 and when he had thus faid^ he breathed on them J and faith unto them, Receive ye the Holy Ghoffj Which fcems to be ah Imitation of God creating the human Soul of Adant^ Gen. 2, 7. He breathed into his Nojirils the breath of Life^ and Man became a living Soul Tho'- it muft be noted indeed that this was after his Refurrcftion, and fo comes not within the teach bf mjrprcfcnt Enquiry. His Vaffive Behaviour alfo was fuch aa we can hardly fuppofe he would have pra^ifcd, had he not been God 5 for he admitted Ter-Jons on fcveral occaftons to worjbip him^ iD/hich we find both Angels and ApoiUes ai-v^ays forbid, left they fliould fccm to aflfume the divine Prerogative and Honour: He did not deny his Godhead when the y^'wi'charged hinvwith afliitaing Equality with God, (&c. leveral of which Circumftanccs, both of the aftivc and pallive Condua of our Lprd "J efits Chriji^ arc fct in the fair eft and ftrong-

G eft

*

8j| Was Jcfus in Ms Lift Qu. H.

eft light towards the Proof of his Divinity, by Mn H^bes in his two Effays on that Sub-. jeA. And fome Parts of the Argument feem . to carry great Weight and Force widi them} bot I would not venture to lay the whole Strefs of the Caufe there.

Thus tho'our Bleflcd Saviour did not plainly and expreflly declare that he was the true and eternal Godi for his divine Prudence did not think it proper to es^efs his Goc^ head in fuch dired and glorious Language at that SeaTon *s yet by all thefe Methods of Speech^ and by this divine Condu£k of his^ Which I have dcfcribed in the three laft Particulars, he feems to have given abundant Intimations that his htman Nature bad a pecur liar Union to^ and Communion with God* head: But itnce the Kew Teftament h •

complea^

* *Tb no wonder diat (W Sarioar did not Mtf and pob-Ikkly dedare hit rwn GUhud in pkin and ,cxprds Langoge, when he did not choofe to declare himfblf tlie mkjmb in focb an evident manner of Speech, bat very fckkMn, and that privately too; tho* the Dodrine of Us Mijfiahjhif was then of fo mnab moie Importance. «

But there ar« many fpedal X^^/^ivi alfo which mightbe^ven.. why our Lord 9i^did notpfocfaun hii Own GUbutddmo^ the time of his Miniftiy on Earth. I ihall mention bat one that is evident and fulieient, (o/fas.) thathe mnft have done itdthcr nmtb fJaim mid ihtvittciHg Proofs of it or <witbo9i iUm, If he had only aflerted it pbumy, wtboui comniuing Proof, he had hailen*d the Malice of xhcjnvs to put him to death for filaf^ phemy^ bdfbre he had fulfilled all his defi^ned Minifiry upon Earth. On the other hand, if he had given moji co^wmcm^ Proofi of it while he aiTerted it, the Jtws and GeniiaMm been reftrained fiom putting him to death at all; for St PmuI telb Uf cxprcfsly, i Cor. z. 8. Had tkt Primet of ibis Wori^ known //| tbey^yoouUnot bOvt eruciffdtbo Lordo/Ghry.

compicat, we can undcrftand thofc Hints bet* tcr than his Difciplcs could in that day.

And tho' he did not ufc thefe Words, that Je/us the Sm 0/ Man is terfinally united t0 the divine Nature^ yet he laid fo much a« in our Apprehenfion now amounts to this Senfc^ when he faid, I and my FMher are ene. I am in the Father^ and the Father in me. The Father who is in me deth the IVerki. He that hath fien me^ hath fien the Father^ Sec. i. e. he hath feen the Gioqr and Power, and Grace of God the Fattier^ whofe divine Nature or Godtiead is alfo in the Son^ and dwells in me bodily. And tho* we can never tell exadly what makes the fetfinal Unien between the divine and human Natures in Chrift \ yet perhaps this . may be a juft Evidence of a perfonal Unien with the Giodhead^ (viz.) when the Actions and Chara£kersand Sufferings which C&r{/?perform^ cd and fuftained, might be properly fald to be performed and fv^incd immediately by God himfelf. But I much queftion whether his Difci(des in that day did certainly infer fO much from thefe Words.

Sect. III. ff^at Idea the 'DifcipUs had

of ChriO.

I

Come now to confider what ApPreheik fiens or Notions the fDifiifUs did receive concerning our Lord Jefus Chrift in his own l,ifttime. Q % 'T«

84 ^asjefm in his Life^ Qu. Hi

'Tis not enough for nac here to repeat the foregoing Heads, and (hew what Chrift told them i for we cannot (ay the Difciples under-ftood and effeftualiy learn d all that our Lord Jejus Chrift taught them. 'Tis evident in many Places of the Hiftory of the Gofpel, that he fpoke feveral things to them which were above their prefent Apprehenfion i the Spirit of God which was promifed to dcfcend upon thetn, was not only to bring to Re-^ membrance the things that Chrift had fpoken s but to give them a fMller Underjfanding ia the Meaning of them. And as there were many things which Chrift had to (ay to them, but forbore in his Life-time becaufe they could not bear them yet^ John i6. 12. So there were fome things which he did (peak to them in a more obfcure manner, by Hints and la-timations, which they could not at that time bear in the full Light and Glory of a divine Explication.

But if we fearch the evangelical Hiftory, I think we (hall find that they received and. entertained the following Sentiments concerning him.

1. They firmly \^\\tvtA that he was fent df God. Our Lord» J^ft^s Chrift himfelf was Witncfs to this their Faith, John 17. 8. / have given unto them the IVords which thou gaveft me^ and they have received them^ and they have believed that thou didft fend me.

2. They

Qijeft. II. owned to he True G^df 85,

?. They were convince that he was the true Meffiah: John 6. 69. We believe and are Jure Thou art thatChrifi,

3/ That he had a peculiar and glorious Relation to Gody that he was the Son of the living Gody. which primarily referred to the Dignity of his Perfpn, and oftentimes included in italfo his .Charadcr, or Office as the Appfiinfed Saviour. This was the Subftancc of i\r<^//;^»^^/*s Confeflion, y^/^» i-45>f Rab-r bu thou art the Son.of Qody thou art the . iT/^ of Ifrael. This was aifo Teters Con-feffion, Matth, 16. 16. Thou art Chrijt the Son of the living Gody which he fpake in ^he Name of the reft,.as well as John 6. 6<}. yhere the fame Words are repeated.

4. They believed alfo that*i&^^^^ ^/» JE^.v-, ifience before he came into this IVorld. When the Difciplcs told him, John i6, 30. TVe believe that thou cameji forth from God > 'tis evident from the Context that they did not only mean that he received his CommiJ/ion from Heaven^ and was fent by God to preach to the World ; but tliat he had a Being with the tath^r before he came into this World, as he himfelf exprcffes it, jf. 28. I came forth from the Fat her y and am come into the World; again^ I leave the Worlds and go to the Father : which they underftood in the literal Scnfe, without Metaphors, as they themfelvcs cxpreiV it 5 Now thou fpeakeft plainlyy and fpeakejt no Tarable or Metaphory f. 25). And

G 3 our

86 JFas Jefus in his Life Qu. 11.

our Lord Je/us Cbriji in his Tcftimony concerning them, fcems to make thefe two di-ilind Articles of their Belief, {viz.) his 3^r^-exifience and his MiJJim^ John 17. 8. They have known Jurefy that I came out from thee^ and they have believed that thou didji fend me.

f. They believed alfo that God was in m moji eminent and peculiar manner prefent with him^ according to the Multitude of Ex-prefHons he had ufed to that purpofc^ of his Fathers being with him^ and of the F#-thers dwelling in him: and this was the Lan* guage of their Sermons at firft, jiiis 10. 38. jfejiis of Nazareth did great things, y^r God was with him. But they did nor leem to have any fixed and certain Belief of fuch a peculiar and perfonal Union of the Man Cbrift Jejus with the true God during his Life-time, as to give him the Name and Title of God. They had heard him lay, that he and his Fa^ ther were Onei but they did fcarce underhand his Onenefs with the Father, and Gmi-munion in the Godhead in fo fublime a Senfe, as was afterwards revealed to them^ for they never called him God befote his 'Refurrec-tion. Which brings me to the next general Head.

Sbct.

$ B c T. IV, What Evid^fnce they gave of believing bis tPMe ^eity.

npHE fourth thing I propofcd wasrofhew -** what Indications the T^ifciples may be Jitppofid to give tending towards a Belief Of his Qodhe^d.

I. Upon fomc (pedal Occafions they wot-pipped him. The Leper that was clcan(cd worJbippedChriJl^ Matth. 8.2. The Ruler that fought the Life of his Daughter, wor^ Jbipped him^ Mdxth. sfi. i^. The ff^oman of Canaan worjbipped him^ f^yi%^ Lord^ help me^ Matth \f. 2f. But all this was before he wrought the Miracle in their favour \ aid probably it itgnifies no more than a great degree of Humility in the manner of their Petition, perhaps a bowing the Knee^ oj: failing on thQ Face at his Feet.

The blind AUn^ who was healed, 'xorjbip^ pedhimzXfOy when he profeft himfelf to be the Son of God^ Jchxi:^. 38. and his Diiciples that were in the Ship worjbipped him, when h« walkM on the Water and fuppreft the Storm, Matth. 14-32;, 33. *

But it may h^ doubted whether all this arUesi to the Notion of Religious and divine fVor-^ jhip, ^nce this Word is fometimes ufed in Scrip* turc, referring to iMfii/or civil Honours paid to our Fellow-Creatures, iChron. 2^. 20. They bowed their Heads and wor^pped the Lord

G 4 ana

as Was J^fus in his Ufe: Qu* I|,

and the Kingy Matth. 18.26. The Servant fell dawn dndworjbipped bis Lord. Rcy,; 3. 9. where CAr/^iiimfclf fays to jhe Church at SardiSy I will make them to come and wor^ Jbip before thy Feet. And pethaps foaip that knew not that Chriji was God^ n>ight pay this fort of .Worftiip to him hprc on £arth» /- e. a mccr high degree of Revcccnce ^pd Qbcv Jance under the furprizing Influence of the Miracles which they heard of, or which they faw.

When one of the ten Lepers which were healed, came bacli, huke i %. i f. it is faid, with a loud Voice he glorify d God, and fell down en his Face at the Feet ^/^Chrift, £iVM^ bim. Thanks J and he was a Samaritan. Now it may be obfervcd here, tliat the elcanfed Lcr per firft glorify d God^ as thq grc^t Author and firft Caufe of his healing,^ and then fell down on his Face in a worfliipping Pofture at |he Feet ofX^hrtJl to give bim Thanksy as the glorious Means and miraculous Inftrument of his Deliverance, not knowing that Chrift who healed him, was himfelf the true God.

Thus thcfc Perfons did riot fcem to wor-fhip our Lord as the true and eterrial God, with proper divine IVorjbip. Yet it fccms probable that he would have fcarce accepted <)f any. fuch Imitation of divine Worfhip, or indulged any thing that had the Appearance of it, if he had not been true God. Many, perfons m^ght pay Chrift this high Degree c^ ' . Honour

Hpoour'aod Proftration without Belief of his Deity^ tho' perhaps he would have rcfufcd it, liad he been ameer Creature; even z^Comelius VOrftiippcd Teter^ Ads 10. if. when we have no reafon to believe that he thought Veter was th* true God : Yet ^eter forbid it, left it fhould have any Appearance of aiiuming divine Dignity to himfelf.

a. Sinum Teter was.greatly furprized at the multitude of FiOies taken at once, when he let down his Net at the direction of C&r/^,Luk. f. 4, &c. .When he faw it, Hefeli dtrjvn at y^/us Knees^ faying, depart from me^ for lam a finful Man, O Lord. Which Exprc(-lion .may feem to import, " Thou art fo ho--** Iy,and pure, O Lord, and haft fomething fo divine in thee, and fo much like God, who hates all Sin, that fuch a poor ftnful Wretch :as J amv have too much Dcfilc-** mcnt in roc .to come fo near thee, and ?* may h^ve jiift reafdn to dread thy Pre-" fence." Whether he might at this Scafon have an overwhelming Glimpfe of his Divinity, it is not eafy to fay : But it may be cafir ly faid, that this Miracle alone was not fuf-ficient to give a juft convincing Proof of his Godhead.

3. The Apoftles feem to make a Petition to Chrift for fpiritual Mercies in a way of divine Worihip, Luke 17. f. and the Afojlles fatd to the Lordy Increafe our Faiths which Ad-drefs items to have more of the Appearance

9X

«

$6 Was Jcfii« /* l^ULife Qu. II.

of Religious WoHhip paid to him by them, I than any other Expreffion I kaov 0f before the Rcfurredion of Chriji^ ^

Yet fomc would qaeftion whether this Pe« tition did evidence their firm Belief of his Godhead : For when .they had &eii him put forth his miraculous ^wer on the Bodies c^ Men in fuch a glorious manner^ when they found that he knew the Thoughts of their Hearts^^ and liad an inward acquaintance with their Souls^ which appeared in feveral Inftances, and when they iiad icen and heard him forgpoe Sins^ ^^^tt. 9. 2. and Luke f. 20. perhaps they might imagine ttiat God had gtven him this fpiritual Power over their Souls, and that he was commiiEoned to exerciie this Pow* er (even as he commiffioned his Difcipies to heal the Sick, to raife the ^ead, &c. Matt. 10.8. and to forgive Sins^ John 20.2^.) tho* he wece not in his owiu Nature the true emd eiternalGod. For it is remarkable, that wlicft^ he forgot f the Sins of the Man whcm he

heakd

^ The nccr J^ntwh^e $f tbnr Tiwks was not fttfident fo prove the Divimiy o/Cbnfi, finee CkxI has been pleafed ID tormer tima to commanicate di& Knowledge to his Prophets ( fs> i^tfif knew the Thoughts ofjer^ioam** Wife, lor God had ttA4 him. 1 King. 14. $, & Tie Lord jkid f Mimb^ BfhoU ^ Wifi ofjiinham emitk /# ask a thing •/ thu^' C9^r. And ^iQch Ids can we (appofe the Difciplei in that day of Oaiknefi and Inoranoe did mm thenoe inner his Deity. Yet I '' ~

that upreffion of GS»^, Rev» 2. z% Ti ^U know ihai I am h wbkb /i«rchtth tit Reins and the Hearts^ oompaied with Jer. II. 20. ^ 17. 10. rives us a eood Argument for his Ddiyr^ or that he is One with that God who featches the Hearty as hia ^uliar Prerog^ve; but thi& was IoD|^after hk Aftent to HJeaven.

[

QgeftwIL owned to hTruiGMf f.gi

' keaie4 of the Talfy^ tho the Scribes and fPharifees faid, H^bo can forgive Sins but jfed ? and fo charged him with Blafphemy % yet the Multitude only marveUed andghri--* fied God who had given JUch Tower unto ' Meny Matt, 9. 8. Now the Multitude fpokc hondftly the Senfe of their Hearts, but the Scribes ftretched lus Condud to an Accufatioii of Blafphemy.

There is a parallel Cafe in Mark^.tz, where the Man brought his Son who was pof feft with the l^evtly to our blefled Lord ^ Mafter^ fays he, if thou canji do any things have conipaffion on us and help us. Here it is evident that the Man had not fo much as a firm Belief whether Chrift could work this - Miracle or no, much lefs can he be fuppofed to believe that Chrifi was the true and e-

^ temal God: then prefently afterwards he cry-cd out, Lordy I believey help thou mine Un^

^ belief Now the utmoft that we can reafon oably imagine his fuddcn Faith arrived at, was a Belief that Chrijl was able to call out the Devil and cure his Son j yet he defires Chrift to help bis Unbelief. Now the meet fudden Expreflioa of this Requeft will hardly prove the poor Man was convinced of the Godhead of Chrift»for l^is poftible he might mean only, Shtwthy powery and givef&mefurther Teftimom to ajfft my Faith. But if he did believe C^r/^/V Sfi/f, then we muft fuppofe him tcanfported by a fudden divine Impulfe

beyond

beyond the* gcAfhi' Faith of the Apbftles; themfelves, and carried above the Di^nfa^lod of that Day.."' ' ' . '. . ' "♦

4. The Difciblcs may fecm/to own his-Omnifcicnce y^2n 16.^0. N^w we are /ure that thou knowejl all thinpf i^z. but pro^ bably at that time they undcrftoocl this all things in a limited Senfc (as %Sam. 14. ao.' / where the Woman faid the fame thing to

J^avidi {o^i'Jahm.20. Te have an Unction and know all things^ and f. 27.) For the ntnioft Inference the Difciples make from it was, that Jefus came forth from God. j^. 30. not that he was God himfclf. It may be another Reafon alfo \o think the Difciples undcrftood this Word all things in a limited Scnfe, bccaufe Chrift himlclf had told then^ bat a very little before this Time, that he him-felf did not know the ^ay of Judgment: Matt. 24. 36. and Mark 13.32.

Thp I thint it rcafonable for us to go farther than they did, and to apply feveral of the; things! have mentioned to his Godhead {viz) his knowing Their thoughts^ \\\% forgivenefs of Sins^ &c. beuufe we have a full Account of thcfe and many other Tranfiiftions ofChri/i; and we know fo m»ich of his "Divinity and Glory from other parts of the Bible; yet whether the Difciples in that Day did infer his divinity from any of thcfe foregoing Occurrences, and applied them to hiqi as to the trtte Gody may bear a juft Doubt and Enquiry.

f. They believed that he was the Mejjfiah^ and the Meffiah is fpoken of in feveral Places of the Old Tefiament under the Charader and Titles of the true God. But as we cannot find Rutt the' learned Dodors of that Age did ge-tiecally underftand thofe Prophecies, or believe the\ true ^eitj of the Mejjtah^ fo neither do we Qqd any Hint in the Hiftory of the Gofpei that the Apoftles thcmfclvcs before the ^eath of^ Chrifi underftpod thcfc Prophecies, fo fai as CO apply them to the Meffiah in that Senir; but.oDly thoughthUP to be the. greateft of Prophets^ and to be the. appoiaccd King of Ift^el and their :Saviour.

6. They believed and confeffed him to be the Son ef God I but thi^ Title docs not nc-ceflarily amount to any more than a glorious LUi^cnefs to God, a nearer and more peculiar Relation to God, a fpccial Office of Meffiah-^ filipy and a more eminent Derivation of his hdiyian .Nature from Go4 than any other Creatures, either ;Angels or Men^ who are called the Sons of God^ could ever pretend : This I think is made pretty evident in another Diflertation.

Thus I have ' mentioiled the faireft and jftrongeft Evidences tliat 1 can find of any Degree of Faith or Belief that the Difciples had of the Deity of Chrift during^his. Life, add 'tis pollible they might fomefimcs have a Qiimpfe of that glorious Doctrine.

Sect.

1

94 ''Pf^ds Jefus in bit Life Qu. II*

^ I

S E C T. V.

'Ip HEM thing I propofcd, was to (hev^ ^ H^st Indications the ^ifcipUt gave during the Life^tim^ ofChrift of thiifmif belief of his Godhead^ or at leaft of the uncertainty of their Faitb^ in that Matter.

I. If they had a firm and fltady Belief that he Was the true God, furely we Ihould have found them upon fomc ocCafion or another evidently exfreJUmg their Fmtb in this matter^ both for their own and their MaA ter's Intercft and Honour $ fince we never find that he forbid them to pnblifh this to the Woridy tho' he did forbid tliem to pnbliih ibme of his Miracles, liis Transfiguration, his own Prophecies of hisDeath, Refurtefticm and Afcenfion, ^c.

And if they had not thought proper to pub- ^ iifh to the World, that their Mafter war the ^ true God, yet we have mudi Reafon to dijffdSc that, if they had believed it, they would upon ibme Occaiion or ottier before his Death, have addreft iiim as Thomas did after lus Refurrec-tion, Mf Lord and my God. « |

We cannot but fuppofe alfo, that amongft . their many Doubts and (^ries, they would have asked liim this obvious find important one. How could ho bo God^ and his Father be God alfo, ^aidyet not two Gods ? Bat W€ find nothing of this kind, tho' they put many

/ \

a Qucftioa to him both of le(s Difficulty and lefs Importance.

Nor do wc find that they talked of him to the World under any Charalier of Godhead ^ But on the contrary, we always find them (peaking of him as a Man, aAd that not only in his Life-time^ but jufl after his Death too, as a great Yrophet that was rifen up amongji them^ Luke 24. 19. Jefus of Nazareth a Trophet mighty m Word and ^eed before God and authe Teople.

2. If they had bef^ved him to be the true God that made the Heavens, and the Earth, the Winds and the Seas, they would never have expreft fo much Surprize and Wonder at his rebuking the Wind and bidding the Sea bi calm. Luke 8. 24, 25. They being a-fraid, wondered, faying one to another^ What manner of Man is this ? for he commandeth even the Winds and Water, and they obey him. I confcfs the word Man is not in the Original; but ftill their Wonder at the Obedience that was paid him by the Elements feems an Argument that they did not believe him to be the Almighty God that made them. .

Now this IS not the firft time they were thus aftonifh'd and furpriz'd 5 for when Simon Te-ter, a good while before this let down his Net^ at the Command of Chrift, and inclofedagreat Multitude ofFijhes, he was dflonijhed and all that were with him^ Luke f. ^. And if any of them may fcem to have a Glimpfe of his

Divinity

96 Was Jefus ifi his Life Qn* II.

Divinity on this Occafion, yet they had forgot or loft it again, when in.chap. 8. they were as much furprized at his rebuking the Winds and the Waves.

You have another Ihftancc of this kind, Matth. 21. 1% 2o. And when the T^ifciples 1 faw that the Fig-tree which oar Lord curfcd, prcfently withethd^ they marvelled^ fiyif^g* \ Haw foon is the Fig-tree withered away I And this was not long before his Death neither, wheo we may (uppofe their Knowledge was moft advanced s whereas the Difcipies would never have marvelled that he could dc-ftroy a Fig-trec by a Word-, if they had believed him to be that God who made all things by his Word.

J. If they had believed Chrift to be the great and glorious God, they would not have treated him with fuch an indecent Roughs nefsy as they did upon fome particular Occa-fions5 as Matth. if. 33. when Chriji faid, foe would not fend away the People fafting, left they faint in the way, the Difcipies made him a very rude Reply (to lay no worfc of it) when they anfwered, Whence Jhould we have fo much Bread in the Wildernefs to fill Jb great a Multitude ?

Another Inftance of this kind appe^crs ia their free and unbecoming Addrefs to JeftiSy Matth. If. 12. Then came his difcipies and faid to him, Knoweft thou that the ^hart-fees were offended after they heard this

Saying ?

QhJl. mnedto he True God f gy

Saying? without fomuch as J/r, t^vMaJier to pref;ice it. Whereby it is plain, they either at that time doubted whether he knew what Of-fcn.cjp the ^harifeis took^ or clfe they gave him t Reproof for fpcaking fuch things as. ihould offend the Vharifees^ and a Caution Jed he did it again. But either of thefe Sup-poHtions fufficiently maoifeft they did not be-Jicve him to be the true God.

So when he fpakc of hisDea^hand Refur-rcdion, Matth. i6. 22. it is faid, Teter took him and began to rebuke him^ fiyi^g> This Jball Tigt be unto thee^ Lord. Now we can hardly fuppofe that "Veter would have been fp free as to take up fuch Language to his great Creator^ and to give fuch a rebuke to his God.

, I might add a!fo, that tho'tlie Virgin Mary under the Influence of Rapture and Infpira-tion expreflcs herfelf thus, Luke i, j^j. My Spirit hath rejoiced in God my Sa<uiour^ yd: if (he had firmly believed her Son to be her God^ fhe would not ♦have chid him fo levcrc-iy when he was twelve Years old, Lukei.^Ss Son^ why haft thou dealt thus with us ? be* caufe he ftay'd in the Temple, and was left be* hind, when they travelled homew;ard*

4- If they had thought Jefus Chrtft was ihe true God^ they would never have tryed to entertftin the Curiofity of their Majier^ d^y Jkowing him how magnificent the buildings of^ the Temple were^ • Mattli. 24.1. His

H ' "Difciples

}

98 l^as JeCus in its Life Qt.ll

^ifciples came unto him for tojbow him the Buildings of the Temple s and one of them faid to him, Mafler, fee what manner of Stones and Buildings are here^ Mark. 13. i. and as St. Luke cxprcflcs it, How it was adorned with goodly Stones. They moft needs know this was but a poor Entertainment to pleafc that glorious Being, who had formed and built this Earth, and had fpread abroad the itarry Canopy of the Heavens.

f. They had frequent Opportunity of ob* ferving that Chrift knew their Thoughts, and on this occafion they once took notice, John 16. 30. ^v\Afaidy Now we are Jure that thou knoweft all things. Now if they had been convinced that he was the true God^ they would certainly have declar'd their Senfe and Faith of his Godhead, and not have contented them/elves with this poor Inference j Bj this we Relieve that thou aamefi forth from God^ i. e. Thou hadft a Being, or didft dwell with the Father, and art come from him. And even when they arofe to this degree of Belief, our Lord takes notice, that their Faith had not been very long advanced fo for as this, or at lca(l, it had not been long eAablifh'd and firmly rooted in this Point: For ;^. 31. Je/iis anfwered them^ T}o ye now helieve ?

After all» 1 miglit obferve this alfo concerning Martha arul Marj^ who were well ac* qua in ted with Jejus, and for whom he had a peculiar and fpecial AfFeftion (as well as for

Lazarus

Queft.ll. owned io he True Godf :^^

Ztfjs^rirJ their Brother) John 11.6. and he had fo far acquainted them with his Perfon and Office, that they believed him t9 he theChriJi^ or*Mefnah, the Son of God which Jhould come into the IVorld, f. if. Yet neither of them fpcak of any Faith they had, that he had Power in himfelf to raifc the Dead, tho' Jefus fccnis to have urged them to it, y-. 2 f. The utmoft Faith which they exprcfs is this, Lofdy ifthoU hadft been here^ my Brother had not died* t^. 21, and 32. and ;^. 22. 1 know that even now whatfoever thou wilt ask of Gody God wilt give it thee.

Upon the whole Survey of things it appears that the Difciples during the Life of Chrifi had not arrived to any firm Belief of his Godhead i * And if at any time they had aGlimpfe of his ' Deity, it fcems rather tobe\inder the Influence of a Surprize and Rapture^ beyond the level of that imperfe^ Difpenfation, and beyond the common Exercifc of their Faith in that day.

And indeed Thomas feems to be under the Power of fuch a divine Rapture^ when even after the Rcfurredion of Chrijt he was favoured wi:h fo fcnfible a Conviftion, and he cried but, My Lord and my God s which is the firft plain and certain Indication of any of the Apoftlcs believing the ^eity of Chrijt. Thcfc things will give occafion to three

or four more ^eftions^ (viz.) ^

Queft. I.' "Did the l^ifciples believe him then to be a mere common Man ?

H a Aafw.-

100 Wa^ Jefus in his Life Qu.II.

Anfw. I. No, 1 think not: For tis very probable that they were informed of his ex-traordinary Conception^ and his Birth of the Virgin Mary his Mother, fo that he came into the World in a diviner way, and fuperior to other Men, iiaving God himfclf for tlic Father even of his FleQi: And thus the Holy thing that was born ^the Virgin was caltdthe Son of God, Luke i. 3 f.

'Tis probable alio that they believed that Tub* lime and near Relation in which his Soul ftood to God, being the Son of God in a fuperior Senfe to all other Men, even before his Incarnation 5 and that he had a pre-exiftent State, where he dwelt with God, and whence he came forth from God when lie came in* to this World: Thus he was eminently the Son of God, ^$i to his Body and h\s SouL

They alfo believed him to be the MeJJiaby their anointed King, and the highcft and great-eft of all the Prophets, the Redeemer oiJfraeh and their Saviour, and that ia this Senle alio he was the Son of God.

They knew him alfo to be indued with the Spirit of God in a moft glorious and eminent degree 5 or as John the Bapti/i exprefles ir, to have the Spirit given him without meaftire^ John 3. 34.;

And they knew ^t peculiar and intimate Trefence of the Father was with him, which he fo often taught them in exprefs Words, that the Father was in him and lie in the Father >

and

\

Queft. n. ffwmd to be True Godf i o i

and that He and the Father were one : yet they did fcarce arrive at the Belief of ^ per final Union of the Human Nature with the Divine.

All thefe things joined together exalted his Charaderin their Efteem, far above the common Level of Mankind.

§lueft. II. If they did not belicve'the Godhead of Chrift who had fuch fpecial Advantages above other Men, may it not well be doubted whether there were Jufficient Proofs of his "Divinity ever given to Mankind befire his "Death?

Anfw. I. By fcveral Scriptures of the Old ^Teflament^ I think the Godhead of the MeJJiah might have been oroved, and when they had compared thefe rrophccics with the Aftions and Life of Chrift^ they had plain E-vidences that he was this MeJJiah: The Difci-ples tliercfore might have had reafonable ground to have inferred this Doftrinc of his Deity. But fo ignorant was that Generation, fo overrun with national Miflakes, fq unacquainted with Scripture, and the true Meaning of it, that the Aporfles in that Day did not believe many other things concerning Chrijl, which were Written in the OldTeftament in as plain and exprefs Language as his Godhead. Such were the Predidions of his Sorrows and Sufferings, his Death and. his RiCng again, and his final Exaltation : But we have Chrift's own Word for it, even after he rofc again, that they were

H J Fools

102 Was Jefus in his Life Qu. IL

Fools and Jlow of Heart to believe all that theTrophets have fpoken^ Luke z4. 2f.

Anfw. 2. Some of the Speeches which CAr//? made concerning himfeif do certainly rcprc-^ fent him in too fubljme a Charadcr for any mere Creature i which I have mentioned bc^ fore : and by fome Circumftances of his Corj-dud, they might have found out his Godhead^ cfpecially if they bad compared them with his Charafter as M^Jpah. But they laboured under the Power of many Prejudices, and as our Lord often, cliarges them, that they were dull of Apprchenfion^ hard to be inftruftcd, and flow to believe.

Anfw. %. Tho' there might be a bare external Sufficiency ip the Notices that Chrift gave of his own Godhead for their Conviction, yet thefc were made more abundantly clear and evident to them, when according to the Promife of Chrift, his Spirit brought to Re^ membrance^ and explained the things that he had before faid to them : then he took of the things of Chrift, and revealed them to his Apoilles a$ he promifcd, John 14,, i$. and

I might add alfo, that ail thcfe Notices an4 Evidences of the T)ivinitj ofChriJi^ (land i\x Z much fairer Light before us who have the vholcHiftory of the Life, Death, aqd Refur^ tedion of Chrijl} and the Writings and Ser-nions of the Apoftles, to compare with the Writings of the Prophets \ which it was not

poillblc

pofGble the Difciples (hould do in fo compleac a manner, and to fo great Satisfadion during the Life of C^r//?, had they been never fo fa* gactous, and never fo well prepared.

Queft. III. How could the difciples trufi in him as their^ Saviour^ and commit their Sauls t^ him for Salvation in his Life^time^ if they had not a firm Faith in his Godhead ?

Anfhv. The way whereby the Fathers before Chrip were iaved, was not fo mijch by a direft Aft of Faith on the Perfon of the Mejfflah^ who was to come, as by the dire£i and imme" diate Exercife of Faith or Truft on the Mercy of God^ as it was to be revealed in and thro the MeJJiah in due time. Now the Dit penfation of thofe three or four Years which paft during tlie Life of Chriff^ was a fort of Medium between the Law and Gofpel: and the A£ts and Excrcifes of the Apoftlcs Faith or Trufi and ^ependance, like that of the Patriarchs, might be more dircdiy placed on the Mercy of God himfelf for Salvation^ as. it had begun to manifeft itfelf in and hyjejus the Meffiahy now come into the World. So Si. Teter exprefles it, i Pet. i. 21. Tou who by him do believe in God.

Tho* they were frequently called to believe in Chrifi^ yet you find they were fo unskilled in a dire^ Aif of divine Faith on him^ that our Lord was fain to repeat the Command with great Solemnity but juft before his Death* John 14. I. To believe in God^ believe alfo

H 4 in \

104 Pf^ai Jefus in hit Life Qfi.ll.

in me: as if he fhould have faid, ** Yc have " a long time truftcd and profcft your Faith ^* in God, and bis Mercy, make me now alifo ^* the direft Objeft of your Faith ot Trufi^ *^ as ye have made God the Father'*

Anjw. 2. Under the great Darkncfs and Confufion of their Notions in that Scafon of Twilight, they fometimes paid too little Honour to Chrijf^y bccaufe they had too low an Eftcem of him 5 and fometimes the Honour they paid him thro' the Influence of Rapture and Surprize (tho' not too high in itfclf) yet it might be above and beyond the clear Dif-cernmcnt of their Undcfftandings and their own fettled Judgment concerning'him. Thu« they might now and then exert fome faint Ads of divine Faith on him, while in the main they were dpubtful of his Godhead. But a gracious God makes great Allowances for fuch Weak-neflcs in Faith and Prafticf, where the divine Difcovcrics which he makes to Men, have but impcrfeft Degrees of Light and Evidence.

Qucft. IV. ^0€i it not follow then^ lithe ^ifdples were in a State of Grace^ and yet doubted of the T>eity of Chrifl \ furcly the Deity of thrift w^s not 4 fundamental Ar* tide in that ^ay ?

AnfiSj. I. Fundamentals are different in diflTercnt Seafons and Times, Nations and Ages; for as God makes more or lefs Difco^ veries of divine Truth to Men, fo more or Icis is ncceOary to be believed in order to Salvation, J Sorely

Qveib IL. tmned'to be IrmGdtlf 1^05

Surely it was not a fundamental Article for ^eter to know, and believe the Sufferings and ^eath of Chrtfi as a Sacri^cefor Sm^ and his Refurreif ion from the^ead^ at that time when he rebuked our Saviour himfelf, becaufe he fpake of his dying, Matth. 16.22^ And when none of the Apoflles knew what, fifing from the T)ead Jbould mean^ as Mark 9. \o. yet the Belief of the T)eath and Re-jufreBion of Chriji was certainly a fundamental Article, and neccilary to Salvation ia a little time afterward; and i^ become neccfla*-' ry to Ghriftianity itfclf, iCor. if. 14, ij. If Chriji be not rifen^ then is our breaching vain, and your Faith is alfi vain, ye are yet in your Sins. '

The Dodrine of the divinity of Chriji therefore may not be fuppofed to be ^funda-^ mental Article in the time of Chrifi's Life, becaufe we have Reafon to believe the Apoflles were in a State of Grace and Salvation^ before there is any fufficient Evidence of their Faith therein : But it will not foUpw thence^ that the fame Dodrine either is or is not a Fundamental, after it has been more fully and clearly revealed by the compleat Writings of the New Tefiament: And indeed a Truth ought to be revealed very plainly and with convincing Evidence, before it can be ever cal^ led a FundamentaL

It has been the confiant Method of Divine Wifdom in all Ages, to comownicate to Mait

the

••

io6 tP'as Jcfus in bis Ufi Qu. IL

the glorious Difcoveries of the Grace of God by flow and gentle Degrees, atid not to overwhelm our Faculties at once with a Flood of divine Light. He knows the Weaknels of our Frame, he knows how dark are our Under* (landings, how feeble our Judgments, how many and great our natural Prejudices, and how hard it is to furmount them $ and he demands pur Belief \x\ Meafures anfwcrable to his 2)//^ coveries. It is according to thcgrowin^ Evi-dence of any divine Revelation, and thc^r^ dual Advantages that any Man has to know and underftand that Revelation, that God julV, ly experts the grawingExercifes of our Faith. •

Thus that Faith which is ncceffary to Salvation, conflfts of more or fewer Articles, according to the different Ages of the Church, and diflferent Degrees of Revelation and divine Liiiht.

Thus tho' our Lord Jejus Chrijl was true Cod when he came firft to be tnanifeft in the Flejh^ yet the compleat Glory of his Perfoa and the Beams of his Godhead did not difco-ver .thcmfelvcs in a triumphant and convincing Light during the Days of his Humiliation: and tho' It was neccffary then, to all thofe who had clear Knowledge of his Dodrine and Miracles, to believe that he was the MeJJUab {Ex^ ceptye believe that lam he^yefiall die in your Sins^ John 8. 24*.) yet it doth not feem 9t that time to have been made neceflary to believe bis ^eity^ fuice the Difcoveries of it

were

were but iitiperfeft, and 'tis plain that his own Apoftles hardly believed it*

It is certain, that after the Rcfurredion of Chrtfi^ and the Days of Ventecofty the Apo^ ftles by degrees had more divine Light let into their Souls by the Holy Spirit, whereby they arrived at a fuller Knowledge of the Glory of his Verfin and his Godhead 3 yet 'tis very probable that the Idea which I, have before defcribed, is the higheft they attained in his Life-time $ and that not only on th; account of the Arguments I have ufed already, but becaufc this Notion was fo fixed and rooted in their Minds, that they generally deicribed our Lord ye/us Chrift in this manner, in all their firft Miniftrations of the Gofpel, and they ^ thought it proper to teach others in the fame Manner as they had learned. So St. Veter^ A^s 1. 21- tells the Men oflfraeU J^fi^ of Nazareth was a Man approved of God among you by Miracles^ ana Wonders^ and Signs which God did by him in the midjl of you^ as ye yourCelves know^ f. j^ whom God has rat fed up^ having loo ftd the Tains of "Death.

Again, A lis 3. 13. The God of our Fa^ thers hath glorify d his Son Jefus^ whom ye delivered up^ &c. And he cites Mofes to (hew what he was, i.ti. ATrophetJball the Lord your God raife up unto you (f your Brethren^ like unto me. So when he preached to Cor-^ nelivsz Roman, A^s 10. 38. God hath anoint^

id

ix:8 Was ]^% inJnsLife Qu.IL

ed Jefm of Nazareth with the Holy Ghofi and with Yower^ who went about doing good, and healing all that were otprefsd with the ^eviU fo^ G^d was with him^ Sec.

And St. PWhimfelf preached Chrift under this inferior Charader at firft^ tho' he fame not a whit behind the chiefeji of the Apoflles in Knowledge, iCor. 12. 11. and Cat. 2. 6. In his Sermon at jit hensy he fays^ God hath appointed a T)ay in the which be will judge the World in Right eoufnefs^ by that Man whom he hath ordained 5 whereof he hath given Ajfurance unto all Men^ in that he hath raifed him from the Dead, A£is .17.31^ Tlius they begun with the human Nature and the Offices of Chrift^ and the peculiar aflifting Prefcnce of God with him, be-ibrc they taught any thing o( the Myftery of ' his own Godhead or perlbnal Union with the Divine Nature.

And indeed there is a good deal of Reafon, why they fhould not at firft reveal and difplay the glorious ^oifrine of the Trinity and the Godhead ofJefuSy though they had known it never fo well. It was not fit they fhould break in all at once upon the blind Jewifh Nation, nor upon the blinder <r^7a//7«, with the Blaze <Jf Chrifi's divinity. For (to (jpeak human-' ly) it would have fiJl'd the Minds of Strangers .with furprizing Doubts and Scruples, and raiC-cd in thcnti an utter Prejudice againft all further Attention to the Gofpei, if they bad been

told

told « firft of ThreeTetf&ns who w^re each of them the true Gody and }et all Ihree intt W9 God^. This was not proper to be the very firft Lcflbn in Chrifttanity. The great Worfc of the Converfion of the World was done by degrees, as human Nature could bear. Thus Gad |

hath treated Men in all Ages^ and led them on from Faith to Faithy Rom. i. 17. Thus out Lord JeJUs Chrifi treated his Difciples, John 16. 1%. I have yet many things to fay tojtou^ but ye cannoP bear them now. And thus th9 ^

Apoflles treated the Jews and Oentiles^ to whom they peached, i Cor. 3* a. and fed them with Milk and not with Meat, for they

were

* There is a remarkpble Infianet to this furfofe in the Conferences of the Danifif Mifiionaries with the Heathens tA Malahar\ The MiJJtonary fyeaking of the Son of GoJ, the MaUharian rv-flfd,' Who is his Son ? and is he alio God ? Mif, He is God i

bleiTed for ever. Malab. Bat pray Sir, recoUeft yourfelf, have ^

not you been juft now inveighing againft Plurality of Godt f And now I fin^y you have yourfelves more than one ; the Father is God, and the Son is God, then you have two Gods. Mtff\ We do not believe two Gods, but one only God > tho* at the £une tiipe, we firmly believe, that there are three Perlbns in one Divine EiTence; and yet theie three Perfons are sot three, but one God: And this we believe as a great Myftery, l^c, Ani then be ^oes on to explain it by the Undcrftanding and the Witt proceedmg from the Soul, which are yet really one and the fame thing with the Soul. IJfon tvhich the Malabarian makes tidier R^ly ; I md,/aid'hey that you, with your fubtil ways of arguflg^ ca» make a Trinity confiftent with Unity ; and if your Explica '

tion is abfolutely necelTary to make others underftand what you mean, pray, allow us the fame Advantage of explaining the Doctrine of our Religion, and putting it in the moft favourable Light we can, for the excluding of the Abfurdities imputed to us ? And this once granted us, *twill follow, that our Plurality does not deftroy the Unity of God, no sxlore than your Trinity does. We worfhip the Gods upon no other account, than be-caufe they are thie Vicegerents of the Almighty, whofe Admi-

niftratioa

t lO ff^M Jefus in its Life^ &c. (Ju. IL

nuere not Me to bear it. Thus by flow degrees they led them from the Knowledge of Jf/us^ the Son ofMan^ to the Knowledge of jefus the Son of God j from the Difcovcry c4 Jefus the Trophet^ to the Difcovcry of Jefus the Mejftah^ the Prieft and the King j from the Revelation of Chrifi the Saviour of Men to the Revelation of Chrijl the eternal Life and the true Godi from the Dodrine of the Vrefence of God with him, to the Doftrine of the perfonal Union with Godhead, in whom dwells all the Fulnefs of the Godhead bodily ^ and who is God over all bliffedfor ever by virtue of this glorious and perfonal Union with the eternal God.

niflnition he imploys in governing the Worlds as be did emplojr them at the beginning, in creating and fonning the (ame. And our God appearing among Men at fundry times under different Siiapes, had at every Apparition a different Name given hinv which contributed very much to the multiplying of the Number of our Images i whereas in truths they are but diffbent Repre-fentations of the iame God, under aifi^rent Afpeds and Appearances. See ConfereiKt Numb-11. AImc; if the jfytfiUs bad dtalt fi imfnuUntfy nmth $bi Heathens or m>ith the Jruf^t ly fremcbitig tie Deffritti of the Trinity ai firfi in the fmlhft Ex-frejpent, tbty had imbara/s*d the Minds of their Hearers^ mni expofid thmfelvit andthtir DoBrim of Salvation by Jefos the Mefliah to fuch Dijficultios and wrangling tHJ^ations. Bm yon find no Controvtrfies of this kind raifed in their firfi ¥reacbotign

QU£STIOM

#A<

III.

Could the Son of God properly enter into a Covenant with his Father to do and fuffer what was necejfarj to our Redemptiony without a human Soul?

S E C T. I.

IT is granted that the Generality of cor Chriftian Writers believe that 'twas only the Divine Nature or Godhead of Chriji had an Exigence before he was conceived by the Virgin Mary^ and became incarnate \ yet when-foever they would rcprefent the exceeding great Love of the Father in fending his Son into our World, that he might fu^cr and die for us, and when they would delcribe the tran-fcendcnt Love of Chrifi^ in his coming into our World, and his fubmitting to Death for our fakes, they uiually reprefent it in fuch Language as can never agree to his Dinjine Nature in any Propriety of Speech, but only to the prc-exihent hufnan Soul of Chrift^ with its UeiccQt into Flcfii and Blood, and the Suf-^

fc rings

fia Could]dmcortfmttofuffer(^l^^

fcrihgs of this human Soul for us. And 'tis evident that the Scripture itffilf leads dktt^ plainly to fuch a Reprefeiitatipti of things; fo that while they are itxplaiiiing the tranicen-dent Degree of the Love^ of God and Ghriji to Sinners, according to^cripturc, they are led by the Force of Truth into fuch Expreflions as are indeed hardly confiftcnt with their own jMTofeftOpinions, hut perfeftly confiftcnt with jhc Revelation of Scripture, and the Dodrinc of the pre^exi/lent Soul of Chrift. ^ I was k^ly looking into the Sermons of that mod excellent pradical and evangelical Writer, the late Mr. John Flavel, in his Trea-tife call'd the Fountain of Life opened, or a ^ifplay of Chrifi ; where I found the following Expreflions.

Serm. id. p. i$*in ^arto, where the excellent Author is defcribing the glorious Condition of the non-incarnate Son of God, he fays, " Chrift was not then abafcd to the Con-'V dition of a Creature, but it was an .unconr ^^ ceiveable Abaien^nt to the abfolute inde-" pendent Being to come under the Law j yea, ^ not only under the Obedience, but alfo un-" der the Maledidion and Curfe of the Law, •* Gal. 4. 4. God lent forth his Sony made of ** a Woman^ made under the Law^

^ag. 14. " He was never pinched with *^ Poverty and Wants while he continued in '* thai; Bofom, as he was afterwards. Ah ^\ bkfled Jofut! Thou nwdeft not to have

. " wanted

^* inMtsA a:P}^cc;t9havct^nthificHead,hfdfl " thou ftotldt thai;-.Q<^om. for ti3iyXa)c«i" And hOK. thCjA.i>th<^ (^t^a Mr. ^theiny Burget; jo^ik^rei on J'^^, Hi that ^as i$ ^iB^om of the Father <fW i&A/ thenufi mtiUKOU, cifi/e; attdfei^iret i)fligkt and Lovn from the Father* how.nnfpeak^fe is.Jt thaf iff JMiU-difrMit'^imfeif^ the Senfe of- it^ t^^mt. hmjfelf.4$ if:mfr,e, e^tpf Heaven mt» &eUi Mr; /<W«/ithenproc^jdf,-,^^Hf; hevec " itf Q^cveru Rcf roach. lindi ^mtf in that *\ 9afctt» t Th«i* iras.nothin^^i Glory^nd

'!:Ha^tM: rqflci^^clupoii HipbT his Fathefn ** ^ol.«ftciwae«| he :wap .^eBl^4i ;apd rc>€ac«f

* pf;JMtni. 41tt|lw».NVihikhc;fl%yJntli4t; B«s^

foRi «>f Pe^^e., .i|n4 Love, ^e. never kijcW

;! whflt; it jWiUi; (^ j>je^ aflault^d. .|(rith Tcmpnf-

" ripitf, to be, ^iH^fii* an4 bfHtcfU.upon.by

" urtclpan SpiriKMis,h<b<H4:..!»!^ef,w<Mrdsi Th«

!? Lord embraced ^m.Utfm It^rpky, bijt nt-

*!:iVlcr;Wpuode4 kvf^ 'till he ilpedrin pu^ Pkc«

*.v.Wi4 i^ocfm. ; These Vcre.np Hidingi or

*' Withdr^wniieat^^^fhis Fatheip frqm^hiiii»

**..t|ierc w^ not-a. Qoudirbii^ Stcf nity upo^

* .the face of Qod ^tUl jefusQri/i had left.

** ths^ fiofoin., It was a hcff, thing xoChrifi

*^/to,fee Frowns in the Face, of jjis F*-;.

^* th?t* .tlierc w?r^ never any iroprettions of"

** .his Fa^ix^'s >yrai;h ttj^n: him, as thire wer4

V. fftftt^rd*.. <T.h?,rc V» ni> D5«l^ to whid» *^. hi;. wfs. At^^ in tl^ Bofom; All ii»9i ZX^IWipyMrm Mm i9 fihr\fii Jje Wjrf

• •

«

u

i; 14 C^mZe/ Jefus con/t/H io/uffer QJSt^

^' :ibove them fltly 'till fdr^durfakes fat vohin-*' tarily fub|c£tcd himftif uttto thttm^^'i > ^

Then, after the Autbcir h«s (hetmko«^gpSfli ^as the Intimacj, the Dearticfs, thft;Ddiight> which was between the Father and the* S^ confidered in their divhie Nature^ he dta^ ffame Inferences, P. 17. ;^

*' I. Tnfen What an aftonifhhig Aft of *' Love was'thK, for the Father to give the De^ ^^ light, the DaiFling of his Soul out of his ^6-^* ry Bofom fbr poor SinnCtsI Never «K44ny '' Child lie 'fo clofe to d Patent's Meiar« as C&r//? did to his Father's ^-aind yet he'Willingly-parts with him, th<J' fkt^only one?' the Son of fais^-Delight; and that to Deatl^ a ** curfed Death for the WiJtft of Sinneft* O «^ matchlefsLove! a Ldvtfoift finding tout! if *' the Father had not loved*-thee, he had nc-^' vcr parted with fuch a ^dttfor thee.**

" 2.7»f^rrAdore,ahdbfcfoircVeraftonifl^^^ ** at the Lbvcbf JeJksGhfiJi to poor Sin-^^ ncrs, that xvct he (hould confent to leave *" fuch a Bqfofb, tind the ineffable Deli^htS ^* that were there, For fuch poor Worfins ^as'wc ^- arc- O the Heights, De^hs, Lengthy 4n<i " ] Breadths of unmeafarablc Love! It is W-^' mirahle (%s-Mr. BUr^s on J^J^n ^17!) ^^^ that Ckrtfl Jhuld mt imlj^ fm himfl^ *^ ofCan^pnybutmtefthatmanif^^ *\ neur and Glory he might have retained to ^ Bimfetf. Ff ever ybu f&hd by Eipcriehcc -^ what It is to-be in the^ofom of Cod % • ■ • *' divine

Qii, Ht VfitSbut a human Soul f 11$

*^'4iymcCofntriupion, would yoii be pcrfuadcd " to leave: fuch a Bofom tor all the good that '' is ip. the World? And yet J e/usCkriJi, whp ** was!embraced in that 3olbm after another ** rAariner than ever you were acquainted wittL freely left it, and laid down the Glory and Uichiis he enjoyed there for your fakes. ** What manner of Love is this*? 'Who ever ** loved as Chriji \oyts ? who ever deny'd hjm-*• tt\iSot Chn%2s Chriji deny^d himfelf for '* iisr..* Tben, after the thit^Jnference, ^h

'adds:'/'-

• j(.:\lnfer: How worthy is J ejus Chrifi 6f ail our Love and Delight! he that left God's Bofom for you, dcferves a Place in your Bofoms.* KxhortAtim. If Ghriji i^y eternally iri *^ this Bofom pf Love, and y^t was content to forfakc and leave \t for your fakes, then he you ready to forfakc and* Ic^vc all the .Comforts ypu have on £arth fot Chriji.'' Again, Serm. 4, p. 3 f. " Confider how " near and dczr.jfejus Chriji y/^ to* the Fa-" thcr: He was his Son, his only Son, faith ^ file Text: The Son of his Love : The Dar-^ ling 6f his Soul; His other Self^ yea, one .•*^ with himfelf: The exprefs Image of his ^' Pcrfbn : the Brightness of his Father's Glo-^ ry: In parting with Hini, he parted with his ^* own Heart, with his very Bowels, .as I may f, fay. ; Yet to us a Son is givgn,^ ifa. p. 6. ^ And fuch a Son as he calls hjis dear Son'' ^'' • I 2 Now

a tt

Now if we furoofe the human SovH of ooc l^td Jejus Chrifi to have YaA a pre-exiftciit State of Joy and Glory in the BoTom df'.thc J^ather through all former Ages of the Worlds knd even before the World was createcl, then thefe Expre/fiohs are great and noble^ are juft and true, and have a happy Aptnefs flid Propriety in them to fct forth the tranicendenc Love of God the Father in fending his Son, and the tranfceudent Love of Chrifi^ the Son of God, in coming from Heaven, and leaving the Joys and Glories of his Father's immediate Preience in Heaven, to take on him fuch Flefh and Blood as ours is, and in that flefh and Blood to fuftain Shame, Sorrow, Pain, An-guifh of Flefh and Spirit, (harp Agonies, and the Pang of Death.

And this Love is exceedingly enhanced^ while we confider that this human Soul of Cfffifi was perfbnally united to this divine Nature h fo that hereby God himlelf is joined to Flefh and Blood, God becomes tnanifeji in the Flejh.

But on the other hand, if We fuppdfe nO'^ thing bat the pure divine Nafwe ojChrifi ta .exifl before his Incarnation^ then all thefe Exr prcffions Iccm to have very little Juflncfs or Propriety in them: for the divine Nature of Chr'^fi (how diftind focvcr it is fuppofcd to ha from God the Father) yet can never leave the Father's Bofbm, can never divcif itfeHFoFanjr jWie Joy or Felicity that it was ever ppflcfs'd

ofy nor loft eveh.tiic leaft Degree of it: nop could God the FMher ever dilmirs the divine Ndfure of hb Son from his own Bofom. God--head ihuft have eternal aqid compleat Beatitude^ Jdy and Glory, and can never be diipof* feft of it. Godhead can (uftain no real Sor-\ tow. Suffering or Pain. The ntmoft that can be faid concerning the l^eity ofChrifi i% that thete is a relative Imputation of the Sorrows, St^tjngs and Pains of the Hdtnan Nature, to the Divine, becaufe of the Union between them'i £>that the Sufferings acquiifc a fort of divind Dignity and Merit hereby: Tis grant-* ed indeed that this rMbr/w and imputative Suffering may be fuffiaent in a legal Senfe to :uivance the Dignity of the Sacrifice of Chrijiy to a compleat and equivalent Satisfadion for &ns yet the exceeding Grcatnefe of the Love of the ipa^/i&^r and the Son does not (bem to be fo fthfibly manifcffcd to us hereby, for all this Abafement of the Godhead of Chrift is mordy' ^rib^wf and not y/4/. ' Ahd as 'tis plain thait the divinlt Nature of Chrip could not be feparated from the Bofon\ of his 'Father, ^hen- h^ came into this World and took Flefh upon him, fo neither could the human Nature leave this Bofom of the Father^ if it had no prior Exiftence, and was never there. Therefore in the comioon Scheme all this glorious and pathetic Reprefentatioa of the Love ofChrifi in leaving the Joys and Glories of Heaven when he came to dwell upon Earthy

I 3 hw.

Iws no Wta^,WoDgiiig «>• Yi^.mi^it can pc ffue inv69 S^afe, fificO) k ca»; noHlioi}^!;* Wtri^ butcct t^ this bvfnaa nor to.the divine Nature of Chrift^jMx XO his: whojc Pccfon#. l graot that b]r tht t^igiii«erp£ Cinnmunicsaion 0j\ Trih perties^ y^lit is. true of one Nature. (i)ay be attributfciiCo the whole Perfon, ot fQQ:i(etiinca to thp pthATVN^tujrc^yet that which is oot true' cooccrnkig .either Nature oTO^r//? fcpa^ated^ nor concerning the rvo* Natures ankpd^: can^ not be attributed to him at. all: %o^^{part^ ing with Ahe Bfifomef his Fathetj^^xx^ for-faking thfi Jijys and Ghriet he poffeji^ «^^f ft are,ac<jording to the «||DnionSchenie^ Words of which; w^ have no Ideas*. ::!•::

. But now if we conceive the Swl o^jGhri/i in its pre.-exifient Sxzt^^ as the firftlmff. ff every Cnature, the Darling of the^^pui <if God, who (as it were), ^ in thf Bife0 ^f thePatkiry to come for t^ from theFatPfif^^^ come into thif JVorldy John i<l>. iS, -to part ^ with the Joys and GUrhs it was pofleft of thvo beforeth^Fqundationof theWorld,y^ii 17. f. to dwell in a feeble Manfion of Flclh and 3iood, Fain and Sorrow, to be cramped >tn4 icQ^fin? ed in human Ltmbs^.au^.to fuftain thft.Pangs a^d PunifhtDcnt of 4 corfed Death on the Crofs for the fake of Rebellious Creatures. This is amazing Love indtcd > this has a fur-^ prizing and fenHbie Reality in it, and fliould awaken all the Powers, of our Souls to ad* xnire and adore both God the Father tot fending his Sony^yS^ Chrjfiy andG&r//?himfelf for conlciitins to fuch an Abafemcnt. ^ SECT.

■■..i.:u.". ' S-E CT. -itV

Jj; , has. been ^ ff^dc .evident ih /the foregoing ,. iSfl^oa that our bcft Divines Fbllbwing the :l;ii^ of Scriptur^tightand thfq Sacred Didates .of:.tjic,Wof4^t>fl^<^c^^^^ retthc tranfcend-ciVrJiflv^pf Gpd tKe Father iq Jcqiding his Sqo, iS^1^.l^qYCof^CSr$/i in his Incarnation and J)991^;'in a, moft beautiful andaffefting Lighf, ^:SrC'iffy?pofe the^ Soul of Chrift to luvc.had \^pre^^ifitnt State of Joy4pd Qlqry with thfl Father before tlic World was.' But \ fear dieir fxprcilioq^are £carce co^Ment with any clflar or juftldeas^or.Conceptions, while they ddiiy each part of the. Human ISatiire of C&ift {pf* lis Soul as well as his Body) to exift before

hjfi Incarnation-/ , ..;;;;; . ;. ;,;

' /Jiiereis yctranotAcrand a very-remarkable loA^isAe wherein our ProteftantDivines in a v$-

ry julj ^nd ^ff(j4?!^S "^^'^^^^^^iJFr^^^^ ^^^ ^^' '^ve^^WfS^iRed^n^ betweejl thc'F^r^^rand

.tJK «$VJKaccQrdlns to Scripture, u}5Qh the Su^po-ii^^^.KA^^Txt'rextfienceof'Chu^^^ human "ySa^l,: .Bi»t ftccofding to the Copimoh or ScJb'a* jLi^ic£xphcati(nioft)^^ Difth^ion of Perfons in the !rr/ii/(/, and the Denial of this Tre-e;^ ifitnt Soul ofCbrifi^ we can have no Ideas un-^«r all theii; glorious and aftcdionate Reprefcn-4^iansofthisTranfadion between the Father imd t^ Son. SUt us enquire a jlttie into this Matter*

\

Ttic Common or SchoUJlic Explication (tf /)&<• Trinity-; wHich! has been long univerr ially rec9yc4 by ouf Profeftant Writers, and ^has been .':fcilfc<l qrtJSo^P^lhi^ theft fcVe$l HiindrciT'Years,,;is .thl6';(vR) That Cod % i>ut one fimpU^ infiiiite. knd eternal Sdrit: Tiknce it'foilpWsi'lh^rfic'fDIVirie Effehi*, ■jowcris, and cff^ntiaf Prd^crKcs of the F**^ i^f(* the SifH.iM the Spi^i^-'m i^c Godhead ■ arc Nuiiicri(f:illj thfi very farhc JEffencc, PbWers, and .Effefitiar Properties:; Tjhit''tis the ^ftri*; i^unietical Con(cioarn(:r$, tf t(derfiandih^, Wil^ indIPover whifchi belo'hgj- to the-Pat^ that belongs alfo to the ISon and ttJ'tfic ^^fySphiP: and that"the '^$)icred T^ree-vitc diftiifgUiflltd only by tlic ,fapcriaddcd'Mative ihjbpTttties of Tateirmi}, Ttliatim artd • Tnceffi&ffi Ijlit .their Thoughts^ Ideas, Vplitions arid A'gtHdbi, According't^^^is Hypoihiji^y xtmSi bd^cvery "^ittt. NuipericU ' Thdiight?, Weas,' AfOfoiis and yolltioij^r'ih i\\ thz'Sder^ thre4v\ V ^ Now having thcfe cxcdJcnt SdriAOffS Sf ,Jvjd 7^^^^ tne, ^Ko'has wen rep^ci.

Yciitccj ttii^'()o£lrine of the pin^enant vfJi\i^ 4mpti6n'^n^X^c TrahfaStibft^ httvftchQod the J^afher arid K\i Son before the V^orWw^s J would fite fomc part of ^Hat pifcdurfe,4ii*dti-^er tbfhcw how well His •BC^pi^cfentacidn c^thts JVlatter agfe& yrith thc'l)6dtitic of the 5Pf*-gxijient Soutof^ tan never«agrtt

^' tW conattion Explicatiofl of the Tirihitf ^'ithout it* Sec Sermon III. p. ij, drcs '

"1.

.*< J. Confider. tiM»~;^«^(%ii^ moil^Q^ and f* ^alifig y/}.t\k each qth^ ifi ^ Coyenant: f *. Thprf afc' Qcvit thp Bitljci, an4 Qp4 the Son: f* fhc.fijrmpr a? ,^ Qi?4»tojr, the Jaft?r as fi

f* thc%i ^ng^ci.t9 gwf It.

V twof a them, ^d faat .was the KeaepipiiQa **;and .^ccQveijy of sjltGod's Eipia.*' ". " .

t' ;»4li<i)n, J. It w^s ,:p^dipr^, oif p the Nature . ^^olT a'^ojipiiac^ C It w^ ijiy miituat Engage-i; njpg^t^.i»^4St«fiiUt^<*W, piohPerfdri Rqd^rta-,*f i4^i^fapc|[(atin jiis P^^ otdej: tAQur B.cr <*. coVc^. The Xi^t^f pr6ini^(^ that j[}e Wi^ .**'imii .Jf/Ji iiand.a^ltkfephmy IGl.' 42. ^ ''I J^ig Spnprqmifephlie will ob<:y his Father's !\' pa}J^4i4 ^^^<^^>^^ '^^ biyebelliouSt I(a. * IffriVs-a^dW^8^.prPfl;»ifeJ,;c?c^ M the

,'ii.4t'nCo<ifidex t^ JSrttcI^f'to which they if. jPfitf 9grf<;: (fi9ft .tac Father pro^ifes tp «! ftwfftl^lcn ^Itt^a.Jtoee-fold Om (,vix.\

]\ to ..P^c hiii>, a JJ^kJft, Pftl. ^te;4, r^

i M^fft^Mvw^ fn. Hi^lTriffi, but he *\ fhaf, jtui uni». htm thou art mj Son, ** Cod the 'Father promifes to inake him a *5..Prej)hci^ Ila. 42. 6. tw^iU^Hitthfifor « ** liigki to thi CifaiUSf ta open bM JSjes, . .•; * •■• ■' '"' ■'•'' '■ ■• '• And

cc cc

"■ Father dtoteiftiKWiWncffa? him,aflift*i?;. - and (lfenAm-Ki*-''f<ii'"Ms Work :;Ift;+?.

- riWva'him »r'ir;**'great EAteton:

'" of f f'Ofhis Ilei'&'tjcM(# wl; ■* jail a ftis^uffc'tifea'na fo tl

- cxp. a-a'afpiViif'ft;^iffifi;!-

'*: /i'&."iiri.'5'ws' wa^. *«: 7<5'

" at>d g-TOs:K5 .fen^a^efaMt rtthe mer, ■ .hitSbh-'tKefe-l'tfti^tfc-is content'tbbc

'i ferfottiiU (ntclfclyan* ^unaitally'.

'i«.

.^' 6. This Cotopaa :betwecit Sax: Bather ancf <^-Acl*Son bears date from Etirmtyi before;' ^^ tHifc Wcirl4 w^ made: whikr^ 3^t? we had 'SjQC^'Exiftoncc^ bnttMsiyiii thsanfinitc Mmd ? atod^PUrpofe o£ God a Tim* t. p; 7>&^ Gri;ri< ^ ,^kb mas gkuiU us in Chrijt before the ^^ H^orM begak\9^'t\)iiQtzw<iiddct^ ^ . wiilch from ^Bvcrlaflfiiig was thii& icomrived ^'^;a]2d;dcfignedfonas«i.) Then ti^cksi tiicCauti^ ^\ jn7 or. Confduation iqT ^eacrJketweenthenl

\/.'f^ P< 28. God thc;Fathiecto(t God the Soft Vm^^ mutuallyiicly and truft to om tanothelf '^ ia tfhc Bufine&l of pur Rjcdctnptiqnr; ITht! ^f iathcr rclicFvpoa the Soh Ibri^if P^rfbrm-^ ^^»ancc of his Eaft. The Fathcf fo far truftc<f " Chtifty that upon the Credit dfhbJPxomife to ^lootric into the World and in.theFulnelsof <^ Tfme to becxmc a Sacrifice fbr;the £ka> Hd ^^fiivedalithc QldTdkmcntSaiitts; Andfii Y!dochXi;hriftioiiikc: mannerd^pqidupon atikft .1^ >tmft hiis Fatt\w ftw Ihe AcoomphlhmeAt 0j( ^.^ dll this Promife,v that he paUJke^ his Seediy ^^ and that all tUt £ieft that are yet fadlind, yee ^A u&regeneratcd^ as well as thofc already caW ^S:filed^ fliali 4)c prefcirvcd to the heavenly ^' Kingdom/'

P. 29. This excellent Autfiory repreients this Traniadioil between the father and the Soil before the World was in a way of 2)/i9* logue: He fappofes thcFathec to fay, ^^My^ *^ Sqo> here be a Company of poor milerablc

« Souls

^ • Soots tfiat^ikave utterly undone themftlvies; Vand now. lie open tainy Jufticej Juftice *f demands Satis^ion ^fb^ them^ or will ia-^ tisfy ItMfiim the eternal: |Luin of >diem. ^! What fliaU be done fbr^lhefe SonlHh And ^f thus Ci^i^ieplicsp O my father! Such ^^:is : my.. Lbve to, i atid Vity ffar* thetp, that

? rathecthanithey (hall periAi eternally, 4 will ^^ be rcT^iifibie. for them as their Siirety/ t^ I will ra^Dcr^ chioc^ to Inffct thy Wrath !^: than they.(houl^i^ifftrit jdiarge their D<ibt V. all, upoddK^ I am aiHe t£>difcharg<^ it t And ¥ tho' it impoFvecKh all my Riches, and empty all my Trcafures, (fokr (b it did iindeed,^ 55 a..Cor.8«:ji»ifir%^'i&^ mentrkhiyetfi^r*$u:r ^. fai^s he jhecdme p^or) Hiiioa; ^o^tcnr to ^* undc^takeiiri'^: ' • --j^; . : > * j :• Here; Xi ^gjbiftdcflreimy Reader to obfisve, Ltite noctii^ Woods of that gmt and excellent Jhlah to rcfotrthem, forlgMatly appfovc-of limoft everpqBxpreifion j^ «il&uch le& Vould 1^ topoTe thjit n^enciable Author^ whofe:M€mo^' tf and Writingal fincecdy reverence $|nd|hoh' nonr: but my: deiign is to fhew what b ch^ ufual Language fof our beft Divines on thisSttb'* ;^ft,. for J thight cite Paffiges of the like^na:-* rurc out of a Multitude of excellent Writers; lihis.is only a Specimen of one for the rcfi; ;.. Now in reading over fuch Accounts of Stipulations and Contraft between the Fathen Vi^ the jSe^o * before the Foundation of the World, what I proper C<m^^tioAS^ can wc

i

Qa, III., "wkhojif a.human Soul f \2i

framc^ or what dear Ideas can we poiGbly havc,^ while we fuppofc nothing but Chrift\ divine, Nature tranfaif^ing this Affair with the Father % and whiile at the fame time w<i believe the divine Eflcnce/F^rfedidhs zvA Powers, the Underftanding, Will, Thought ahd Cohfciottfners of the Father and of thq San to be numerically one and the fame, Hncd in the Godhead or divine Nature, they are but: onei^nd the fame infinite Spirit ? The mercPef-fonalities, {viz^.) Tatefnity and Filiation^ cannot confuU and tranfa^ thefe Affairs in i. Wdy 6f Contraa, Fropofal ari^ Corifent:' It j(s nothing bi^t twodiflind Conicioufnell^s^nd two diftind Will^ can enter iritd fiich a Covenant J but in the common Explication of the Trinity,, the diftind "Perfonalities of the Father and the Son do not make any real di-ftinft Gonfcioufncffcs or diftirift Wills in th4 one infinite Spirit*

' And let it be further noted alfo« that ac-* j^opding to feveral of the Articles of this Co^ Venant, one of thefe Beings or Pcifons eove-tenantingy ieeihs to be inferior to the other^ and. to be capable of receiving (JJfifdcrs, Com-* Ihtflion, Support and Rccompcnffc from the bther: But if only the "Deity of Chrifi cxiO-cd at that Time,,:and the Deity of Chriji and pf the Father have but one and. the fariit numerical Cdhfcioufncfs and Vqliliob, orit grid the fame numerical'Power anci Gl'dfy, Vi^hat |^c54 »f Ordcw iA^ Commiifions^'^hat.nccd

of PromifcR of Support ahd Rccompenccl How can the pure Godhead ofChriJl be fup-ported, or be recompcnfcd by the Father^ who has eternilly the fame nuoierical Xjlorj^ and Power i

In fliort, all thdfc (acred ancl pathetic Rep re-(entations of Stipulation and Articles in the common Scheme, can amount to no more in our clear Ideas, and in a proper Conception of things, than the^«^/f U)ecree or Volition of the one eternal^ infinite Sprit.

I grant we may fuppofe tjie great God ih a figurative manner of Speech confulting thus with his own fVifdom^ with the divine'Pow-crs or Principles of Agency in his own Nature, as a Man may he figuratively (aid to con-fult with his own Underftanding, or Reafoii, or Confcience: But in literal and proper Language, it fecms to be nothing el(e but an absolute Decree of the Great God, that the Man Chrijl J ejus, when formed and united to Godhead/fliould undertake and fulfil this Work four thou(and Years after this World wa$ )riade. And thus, according to the common ^Hypothefts, th^t very intelligent Being which Vas to come intoFleih, and toTuftain all the real Sufferings, gave np fuch early antecedent Con* fent to this Covenant. TTwas only the Godhead of Chrifiy which is jmpa(fible and could really fuffer nQthihg, did decree that the hu-fnan Nature fliould exift hereafter, that If fhquld be united to the Godhead,' and (hould^futUiil Agonies and Death for the Sins of Men. ^ €

►

• i woiUd xnq/iv^ fecther alfiv according to^ thiSr£3^pJication of tbijag$^ wh^l^piliblc DifFe^ Ktifx >caH iw^. coqcei^c ixtwcfjQi the Love oC the iFa/iber ia Cfjid^ \m Spn^ (and the Love offhi^rfi^aip ifi'Opa/lin^ing to be fent^oa this coinp^iljipatatc Er^ra^-if there Vir^rei^oc m^ diftind); Confcioufneflcs, apd tFf) diftkiAWIUi^^ if^t ^^fi otfly Mbc'^^ple numerical Volition «f Sh^^F^4t G0di. And t^owdoth this abat^ oiv. grajid Ideas of the diftinft and cptndefcend^ iQgM>Vc;of our blefledSaviour, ^n hi^ Coo^ iiiot: lo^cliis Cpvepanti /i{K;e that ^part of , him ^ Whiehtpally fufFcr$di /V^, bJis.|nfe[ifliNatiirej had then no fxilicncei. 4nd. thefefpre coul^ give tiQ CDo0;n(: i|p;.iyiiis >«rly;^Cov€paat • of

; U./imv. of. thcfe Difficulties piay poffibljf ckft^fSi aay :(ol$fiabk. $olqtioi\^ by iptjirodudng qa^yiFigures of Spct4;h, and be thias explain-e4,^ja4$jfir4iBg to the:i<;ocnnoon£Ac^//r^/tf^ of ikpT^rmk/^ withouj -feppafing thcT^e'exif-fence,ofAht hvmm 3pul of Chrifiy yet I am mu^h infiliO'd to tihink they can;ncver be all rpfMed on-e^^aingd upon that Hyp(fth^.\ *^foQn:thaQthf^band, if wjc^ivc/jtfrfelycs i

IcMif^tQ conceive of the human Soul of our

Lord Jejiii Chrijt in. its pre-exiftcnt^^tatc

SiB ■die v^^9ro>i&\a^e firfi'born 4if evefi Qrea-

r»r//Goi. T. If. a« the «fX^, /• e. tht^Segm-

^i9^M. the C^ief bf ^ the Creafm:^ Qod^

itcy. 3.; 14. lying inithe Bofim of the Father^ ';

lohn r/i&. and' intimately united to thd

_hA.^

ttcxtizXOddf then hare atfef jifrdper Subm^ liar thefe fedeird Tranfadlkml in the Cd^aift^ df Redemption bcfdre ihe'Fbiindatitin of thti Worldi And % mdA gtdriefilii and ^ivirie Co^' Veoadtit ^zi; between ^vFdtbeir and thfr Sm in aib Vtcwof ttiidgs f49» the Sdltatiort of poor fttin'd Mari. . ; ' ' ' ^'

Tho* tMs bleflcd Sout df Chrift ^dtt iffli-ted intioia^eiy to the divine Naturty fi^Godt the Fdther might part -^itli' it (as k Were) out of tUs'6wti Bofomj-^.'if; diveft it ^ Iwft^ ^Verily Joys arid Glories ♦tq^ its own Cot»^ *ftnt» without diilblving the Union-: Godtte Fatbef might prepare ABi^fot it, and CtaA k ta dWeil iff Flefh t^d Bldod: God might infli^ tlie PuhUhment of our Sins vpotf • thii blelTcd SduldfChtifi intcaritate, atid jtftcrwtedi give it an high EpiMtdtion^ not <mly <»fh^ Qhry wkieh, it hdd ^ith thi Fdther hif^& thi Wofld wdSy but td fopeiiot Joys aoid Gio-lies ai the Reward of 'ks Sv^critipi acco)fdihg id Scrlptnrie, yohti tj. f^mdThi/, i. 9.

And this bleflcd Soiil of Chrift united td Godheadj is a proper Subjcdl to enter ittto thefe Artielefiy tO accept of the Tetms'Of ihis

Covenant

Ntte, This dSveftihg of the SoiA t^CSrift of Itt ninudvc , ^, -. nd Clones does not requiFC a DSoiotioii vf its Uoim td' (he DMm JiMturt i for the Godhead m^^ be ftt]l.«b|nd, atrf'

yet my jnflaenoe the bu{nan Soul m pcater or leis Dtgrees, and in wknis Maimers; as vcf Light, .Support, Joy, (Siiory, dfc. aeoot£ag to different OeeaBom Jtftd Circomftuioei/ wk^mjjit be. expeedin^ different in a State of Humiliation and 6f.£xa^ fadbn; and the Manner and thif Degree of Ihfltaeildb itOAti'' ^ayt be detennin'd «nty by O^f Divine Wifdom,

^

X^IIL witlioui a human Soul f 129

Covenant of Redemption, to confent to part with the iBofom of the Father, &c. And thus Chrift^ when he came forth from the Fdtber^ andcame^ into this Worlds John i6. 28. laid •afide that Glory which he had with the Fa--ther before the World wasy John. 17. ?. and ijk' he was rich^yetfor our fakes he became ^^r, 2.Cor. 8. 9. And thus the F^i/i&^rand the Son manifcft their tranfcendent Love to poor rebel Sinners in this federal Tranfadion^ this Covenant of Redemption before Time began, which is the Foundation of all that was ever done in Time toward the Reftitution of the Pofterity oi Adam^ to thei Favour and the Image of God, and to everlafting Happi* nefi. Every thing coincides admirably well 4n this Scheme, and anfwers the various Ex« preflions of Scripture on this Subjed, without ftraining the Words by needlefs Tropes and Figures : It becomes fo plain that he that runs may read it^ and every private Chri-ftian may underftand thcfe early Grounds aod Foundations of his Hope.

ADVERTISEMENT.

AfO TEy in a few Months will be publifh-•^ ^ ed a large and more compleat Treatife on this Subjcft, (o/As.) the Tre-exijient Soul of our Lord Jepis Chrifl.

K Q.U EST,

t •!.

i^o Tsthe Godhead of CYixWt • Qu JV.

. *QLU EST ION IV. if^

'Is the Godhead of Chriji and the Godhead of the Father one and the fame . Godhead f

THERE are Tevcral Confiderations which lead me to agree with this general Opinion of almoft all our Divines in the two laft Centuries, {viz.) that the Godhead of Chrift is the fame indivi-^ 'dual Godhead with that of the Father ^ and that his divine Nature is not another infinite ^Spirit diftind from the Father, whatfoevcr fub-limc Diftindions there may be in that one infinite Spirit, one of which, {viz.) the Word or fVifdom^ may perhaps have a more peculiar Refped to the fecond Perfon in the Trinity, {viz?), the Son $ and the other, {viz,) the ^Fo'-j::cr of God; to the Holy Ghoft.

I. If the divine Nature of Chriji be an,-other diftinft Principle of ScIf-confcioufne(^ and Volition, another diftincl fpiritual Being, or another Spirit, this approaches fo near to - ' the

the Doftrinc of another God^ that it is vitrj hard to diftinguifti it. For fo far as our Ideas of Arithtnetick and Rcafon can reach, thisr fccms to be a plain Truth, If one infinite Spi--rit be one God^ two or three infinite Sprits tnuji be two or three Gods. JjAnd tho' the Patrons of this Opiiiion fup-poie thcfc three Spirits to be fo nearly united as to be called one God merely to avoid the Charge of "Tolytheifrn^ yet it muft be granted, that this one God muft then be one complex: infinite Beings or Spirit^ made up of three fin-gle infinite Beings or Spirits; which is fuch a Notion of the one true Gody as I think neither ^Reafon nor Revelation will admir. And yet if this were the true Notion of the one God^ 'tis very ftrange that Scripture (hould not clearly and expreffly reveal it.

2. Tht God of Abrahamy Ifaac and Jacobs the God of Ifraely the Almighty, and Jeho-"Vah^ is the proper Style and Title.by which God the Father was known under the Old Tejiament : and 'tis under thefe Titles and Charafters that he often appeared to the Patriarchs : yet it is agreed by all Trinitarians that it was Jefjis Chrifi appeared to the Patriarchs, and aflumed this Style and thefe Titles of Godheads which we juftly fuppofe he could not have aflumed if he had not had true God^-hcad belonging to his complex Pcrfon. And not only, fo, but this true Godhead miift alfo be the Godhead, of the Father, othcrwife^hc

K 2 could

could not have aflbmcd thofc very Titles by vhich GpJ the Father was always known to the Church, and by which they worfhip'd him as the God and Father of all. If the Deity of Chrifi were another diftinft Efience or Spirit, his aflfuming thole Names whereby G^ the Father only was known to the IJrael(l^, would lead them into Miftake and Confuiiol^

I know it may be objeSied here, that Chrifi^s afliiming the Names and Titles of God the Father would lead them into as much Con-fbfion and Miftake by leading them to believe that C&r^ w^x God the Father i and it may be urged yet further, that thefe Titles thus alTumed, would prove that i^hrift was Gody no more than that it does prove that Chriji was, the Father.

Anjw. If Chrift has the fame Godhead as the Fat her y and if in thefe ancient Appearances Chri/i came in the Name of the Father, as his Rcprefcntative, there is no great Inconvenience nor Confuiion if he were taken for Gorf the Father, fpeaking and ading in and by the Angel of the Covenant, or Jejfiis Chriji in his pre-exiftent State : But there would be great Confuiion and Inconvenience in Chriji'% alTuming thefe divine Names, if he had not Godhead belonging to him, for then we (hould take a Creature for God.

5* Several Scriptures of the OldTefiament^ which are cited by the Writers of the Ne^iv Tefiament jind apply'd to Chrifi^ do me&

evidently

evidently refer to the QtcsxOne<rod^ the God cflfraely the Almightyj the Jehovah in the OldTeJiamenty whom all that read the Old Teftatnent before the Days of Chrift mud fuppofe to mean God the Father of all^ fuch as ^faL 6%. i8. Thou haft afcendedoji high. <|^d Efhef. 4. and "Pfal. 97. Wo^ip htm all ye Gods. Cited Heb. i. \6. and Tfal. 102. 24, 2f. O my God^ of old thou haft laid the JFoundations of the Earth. Cited Heb. I. 10. and Ifa. 40. g, 4, f. Prepare ye the Way of the Lord. Cited Matth. x. 3. and JoeLi. 32. fVhofoever Jhall call on the Name of the Lord ftall be delivered. Cited Heb. 12. 16. and Ifa. %. 13, 14. SanBify the Lord of Ho (is ^ andhe jhall be for a Stone of fiumbling. Cited i Tet. 2. 6^ 8. and fc-wral other Places.

Now we cannot fuppofe, tlwt all the holy Men before CAr//? were utterly miftakcn in their Application of thefe Texts to God the Fa-ther^ fince there is a plain and proper Senfe wherein this Application is true. And yet thefe Texts are properly applied to Chrift^ if wc fuppofe the Godhead of the Father and of Chrift to be the fame, and that the Man Chrift Jeftis was the Shekinah or Habitation of the great God intimately and perfonally united to him, and fo made one Perfon with him, but ftill under the Charader of Fili--ation or Mediation. And in thisSenfe Chrift was Emmanuel^ or God 'with us^ Matth. 1.23.

k 3 Bclidcs,

134- Is the Godhead of ChnGi Qu.lV. ♦

..Bcfidcs, let it be further confidcrcd, that. the Dcfign of the Apbftles in the Citation of thcfc Texts, and the Application of them to * Chrijiy was. to prove the Glory, Dignity and divine Grandeur of the complex Terfon of Chrift: But this Citation of thefe Texts, and the Application of them to Chriji^ will fcai^ prove the Godhfad of Chrifty nnlefs he nl^ the fame Godhead with that of the Father: nor indeed will they prove the Dignity or Glory of the Terfon of thrift any other way, but as they fhew that what was^^ Ipoken of old concerning the Godhead of the Father muft nc-ccffarily belong alfo to Chrift.

If Chriji confidcrcd as God were another diftinft Spirit from the Godhead of the Fa-^ thery I think thefc Citations of the Apoftle out. of the Prophets would hardly prove his God-. heads nor do I fee how they could prove the Grandeur and Dignity of his Perfon, unlefs' it were granted that the Godhead of the Father was his Godhead,. that Chriji and the: Father are one in this refpcct.

4. When Chri/i cxprcfics his own Godhead m the New Tefiamenty \\s by declaring his Qnenefs with the^ Father^ that is, the Unioa of the Man Chrift J^tis with the fame Godhead that is in the Father. I and the Fa^ ther are one. He that hath feen me^ hath feen the Father. I am in the Father and the Father in me. The Father in me doth the Works, And it muft. be obfervcd that

there

T

there is n6t,any Place in. the. Ntw -Tejiamem where the miraculous Works of G&r//? area-' fcribcd* to any diftinft Godhead of his own, different • fiom the Godhead of the Father^ or the Godhead of the Spirit of God that dwelt in hia>: Arid 'tis not rcafonaWc to fup^ p|£: that Chrijl would have always ufed thcfe Arodcs 'of fpeaking> and attrij^utcd his owii Works to the Father andjiis Spirit, if he himfclf had another Godhead *oj:fDivine Na-? turc :difFerent from, that of the Father and the Spirit: For . why Aould. his miraculous* Works be attributed tO the Aids of another infinite Spirit which was not uijited to tho Man ye/iiSy and never be afcribcd at all to that diilinCt Spirit which is fuppoicd to be united to him ? I am fure this fort of lleprcfcnta-t tions lead our Thoughts away from luppofing Chrifi to have any Godhead at all, if it be not the fame as the Father%

. f. If the Godhead of C^r^ be another di-. ftind fpirirual Being different from the Godhead of the Father J. 1^0 not.fee. any fair and reafonable manner^ how. the Trinitarians can folvcthe Difficulties which arifc from thole Scriptures, where God the Father is rcpre-fented as the only true God, and under that Idea diftinguifhed from Jefus Chrifi3 as John. 17. 3.. To know thee the only true God^ and Jefus Chrift whomthouj^ajl fent. 1 Cor. 8.; 6. To us there is but one Gody the Father, of. whom are all things j and Qtie Lord Jefus

K 4 Chrift^^

t^e Is the Godhead of ChtiSi Qu,lV.

Cbrifiy fy whom are all things. Ephef. 4. f , 6. * There is one Lordy one Faiths one Bapttjm^ one God and Father of all. Now we can icarce fuppofe the highcft Nature qf Jefus Chriji to be another infinite Spirit diftind from God the Father^ without excluding it from Godhead by thefe cxprefs Scripturtt: but they may eafiiy be explained to adfmt ChrijVs Godhead, if we fuppofe Chrifi to be J^ken of in thefe Places chiefly in his infe^ rior Charaders as Man and Mediator j and yet he may be united to, and inhabited by the One true and eternal God, who is at other times called the Father^ as being vcfted with different relative Properties, and firft in the great Oeconomy, as I have fufficiently ftcwn in other Papers.

I add alfo, thofc Texts in the Prophets,where it is &id, I am God^ and there is none elfe^ there is none bejide me^ I know not anjy Ifai^ 44. 6, 8. and 4f. 21,22. give a ibrrhcr Con* firmation to this Sentiment. For,

Whether We fuppofe the Father or the Son to be the Speaker here, 'tis ftiii with an Exciu^ fton of any other Being, any other Spirit from the Claim of Godhead beltdes the one infinite Spirit, the one true and eternal God, the God of Ifraeli and if our Saviour J ejus Chrifi be riot that one true eternal God, tiiat one and the (ame infinite Spirit with the Father^ thefe cxclufive Sentences would hardly admit Chrifi and the Father too» to be the one true eternal . God. It

h is gmnced indeed that Chttfi is another Spirit RS he is Man, and that other {visz,) the hnman Spirit, is not in himfelf properly God % but only by isicing united to true Godhead, even the Man Jtfu% may be fo called by the Com-manicuion of Properties. Bat ilnce the God-hQ|d of Chri^ is ftill the very fame Godhead wkh that of the Fathery Chrifl is not exclud« ed from Godhead by thefe flrong exclufive Expreffions.

6. When our Savicmr foretold that his Dif-ciples (hould leave him alone, he adds, John 16. ^2. And^Hl am net aUme^ becaufe the Father is with me. Now if his Godhead had been diftin^ or different from the God-iicad of the Father^ he needed not the Tre-fence of the Father with him for his Support \ his own Godhead would have been aildiffi-cient: But if his own Godhead be the Came with that of the Father^ then there is no difficulty in the Expreilion.

/♦ There arc fcvcral Places in the New Teftamenty where the words Gody Chrifiy zvA the Lord in the fame Paragraph are ufed very promifcuoufly, fo that one cgn hardly tell where Chriji is ipoken of, and where God

the Father s particularly, Rom.iJ^. 6 12«

- Other Places where God the Father and Chrift ar€ called nfur Savhur promifcuoufly, and per^ haps God our Savioury &c Tit. 2. yude 4^ 2 f. at teaft there is fome difficulty in fuch Itoces to deccrminc which is meant > which

would

t^ould hardly have bccni kft Uabl6 to fo prb-ittifcuous a Conftrudion, if Chriji had not bcca true Gody and if his Godhead had not been the fame with that of the- Father. ^ »

8. That the primitive Chrifiians /wotfhip-^ ped Chrift; is fufficicntly evident from the fa-cred Hiftory: Yet we never find that thc^ews of that Day, who were implacably fet agaiiift them, ever accufed them of Idolatry, or Creature-Worfhip, tho' that Charge would have' bcft ferved their Purpofe to blaft and dcftroy this new Religion.

Nor can wc reafonably fuppofe, that if the Jews had made this Objcftion, the facred Writers would have omitted to tell us^ fo, becaufc this would have been fo important and forcible an Objeftidn againft Chrifti-anity, that it would have required a very particular AntVer, that fo Chriftians in all Ages might have been taught to defend their P raft ice.

Thence wc muft infer, that when the pti- • mitive Chriftians worlhip'd Chrift^ they cannot befuppofcd to worlhip a mere Creature^ or any other but the true God of Ifrael $ for the Jews would then certainly have charged them with-Creature-Worfhip or Idolatry.' Now this true God of Ifrael was God re-prefented as the Creator,'the Author, and the . Father of all $ it was that God who fuffains the ^ fuprema Charafter of Dominion and Majefty,. and maintains the Dignity-and the Rights :c^^

Godhead s

QJV. and of the Fatbir the fame ? 13 9

Godhead; it was that God who fo often fore-told the fending of his Son Jefus Chrifi^ and this is God the Father. 'Tis therefore this one Godhead, which is in the Father^ which is the fame with the Godhead pf his Son Je-Jus Chriftj but under a diftinft Perfonality: Tis the fame one God whom the Chriftians worfhippedj when they worfhipped Chriji as. God manifefi in the Flejb. It was the fame Divine Nature or Godhead which the ancient yews had been ufed to worlLip, as dwelling in the Cloud of Glory upon the Mercy-Seat, and was now come to dwell in Fleih and Blood, to become Immanuel, God with PS,, to; become God manifeft in the Flejb. Now there is fuch a mutual Inhabitation and perfonal Union between the one eternal God, and a Creature in the Pcrfon of Chrift, as readers this complex Pcrfon a proper Objeft of Worfhip, and this ftands clear of Idolatry, even in the Scnfe of the Jews themfelves, who were wont toworfhipGod as dwelling in the Cloud.

And indeed this is the only Notion of the Worfhip of Chrift that could poflibly agree with their own Law, and with their firft Commandment given in Sinai^ and with all their own former Ideas of Worftiip, as due only to the one God: and 'tis the only Notion that could have been received by them without Difficulty and Oppofition. If therefore the Son or Word be truly God, this Godhead mud

be

F

140 // the Godhead of ChsMk Qh.IV.

be thtfame in Sttbjiar^e with the Godhead of the Father whom the Jews worfhippcd, othcrwife he would be another God, and the yews could not have failed to charge the Chriftians with grofs Idolatry.

Upon the whole therefore there leems juft reafon to conclude, that whatever facred and unknown Diftindions may be in the Divine Nature itfclf, and however thefe Diftinilions may lay a Foundation for God*s Difcovery of himfclf under three Perfonal Charadters, as the Father J the Wbrd^ and the Holy Ghofl^ yet the Godhead of the Father fcems to be the fame one Infinite and eternal Spirit which in fome particular Principle or Power of its own Nature, or under fome peculiar Diftindion or Relation, is united to the Man Chrifi Jejus i and hereby J ejus becomes one with God, one complex intelligent Agent or Perfon, and hereby Chrifi comes to have a Right to thofe divine Titles, the Lord Gody the Almighty^ Jehovah^ the God of Abraham, Ifaac and Jacobs &c.

And by this means the great and funda* mental Article of all Religion, the Unity of the true God^ is maintained inviolable: And thus we moft efFcftually preclude all the Objeftions and Cavils of the Arian and So^ . tinian Writers againfl: the Doftritie of. the Blcficd Trinity, and the Deity of Chrift, as tho' this Doftrine introduced ^more Gods than one. For if we fiippbfc iS&t Man Jefus

Chrifi

Q^IV. dndofthtFatberihefatne? 141 Cbrifi in his Soul and Body to be both an mieUeihtal and corporeal Sbekhah or Habitation of the one God, the God of Ifratly wc may juftly can Jejus Ckrift, God ma-nifeji in the Flep, a Man in whom dwells ml the Fulnefs of the Godhead bodily^ a Man of the Seed of ^Daitid^ and yet God over all bleffedfor ever. Nor is there To much as the Appearance oc Shadow of our ovning two oc three Gods, which has been too often, and with fome Appearance of Reafon chained upon fome ■ other Modes of explaining this iacced DoArinc.

QUESTIOK

<c

142 Is there an intimate XJnim Q^^V.

«

QjU E S T I O N V.

Is there an intimate Union between the Lord jfefus Chrift and God the Father?

TH O' I don't remember that the Words, Unitey or Union *, are any where found cxpreflly in the Writings of the New Teftament, yet the Idea which is defign'd by thefe Words is often found in Scripture: and 'tis the pfujil Cuftom of the facred Writers to cxprefs this Idea of the Union of feveral things together by being one with another^ or by one being in another^ and fometimcs hy each being in the other mutually. i

The Union between the Body and the Soul is reprcfcnted.by the Soul's being in the \ Body^ 2 Cor. ^.6. at home in the Body 5 and ^ 12.3. whether in the Body or out of the Bo- \ dy^ &c. The Union of Saints to God is cx-

preft

* *Tis granted that lvo^t^^ or Unity is twice found In the New Teftament, (vik.J Eph. 4.. 3, and 4. 13. but lyou or i'yoxrif 11 not ufed by the facred Writers : nor is Ivoln^uCsd to fignify thel/ff/Mof two things together into one»

Q^. htween]ziM% dndbisFather f I^"^

prcft by mutual Inbcing: iJohn4. i($. He that dwelleth in Love dwetleth in God, and God dwelleth in him. Our Union to Chriji is often cxprcft by Chriji being in us and our being in Chrifi, ]^^ i f • +> f • Rom. 1 6. 7. 9nd being in the Lord, j^. 11. and in many other places.

Sometimes Union is cxpreft by both Being One : fo the Saints who are all united in one common Head are called one Body and one Breads i Cor. 10. 17. And as the Union between Man and Wife is expreft by their being one Flejby i Cor. 6.16. fo he that is joined to the Lord is one Spirit, i^. 1 7.

The Union between Jejus Chriji and God the Father is cxpreft by .all thefc Ways, {vi&) by an Inbeing of Chrift in the Father and the Father in him, and by Onenefs with the Father, in the Writings of the Apoftle John. See John 10. 3. 1 and my Father are one. John f. 38. and \i^. W.I am in the Father^ and the Fa-' ther in me.

But let it be always remembered that our Union to God or Chriji is but a meet faint Shadow or Refemblance of the Union of Chriji to God the Fathers which vaftiy furpaflcs ours, and is of a fuperior kind. This Union between Chrift and God the Father is fo near, fo intimate, fo peculiar, as gives occa-iton for the New Teftament tp cite and apply to Chriji many Paflages out of the Old Teftament : which relate to the Qp4 ai|d Father

144 Jfjr there an intimate Unim Q^V.

of all. The Names, the Chtradcrs, <hd Properties, and the A&ions of the Father ar^ givento Chrift in feveral Inftances and Forms of Expreflion, which are iiiot true nor can be admitted concerning our Union to God.

li!o there be but' ane Godhead^ and one Gody even the Fat her y 1 Cor. 8. 6. yet by the intimate Union dixhclA^iii Chrifi Jejus ^^Ith this one Godhead or Divine Nature which is in the Father, Chrift is the Lord Jehavab^ He is Godmanrfeft in the Flejby he is Godih ver all hlejjfed for ever 5 which would be Blaiphemy to fay concerning Chriftians. So Chriji is he that fearches the Hearti and the Reins. Chrift is the jllpha and Omega, the Jirft and the lafl. What the Father doth, the Son doth alfo in many re(pe£ts: The JFkf^^r created all things, (b did the iSVj^ : and what the Son doth, the Father is laid to do, John 14. 10. T^he Father that dwelleth in mey he doth the Works.

It may not be amife here to tranfcribe a few Vcrfcs from this Chapter, John x^ in order to give us a clearer Idea of this Union and Communion between the Father and Chrift i fince 'tis the defign of our Lord in this Place to inftruft Thothas and Thilip in the knowledge of God the Father and of himfelf John 14.7—11. If ye bad known me, ye would have known my Father alfo: And from henceforth ye know him and have feen him. 8. Yhilip faith unto himy Lord^ Jhe^ip

us

US the^Fathety and it Jhfficeth us. p, J^fits faith unU himy Have I been fo long time with jfQUy andpt 'haft t^ou notinownmey Philip f He thht hath feen me hathfeen the Father \ and h&ii> ^fay eft theUy Shew us the .Father f lo. )Belien>efi thou nptf that- I am 4^0 the Father arid the Father in me? The Words that 1 fpeak untojou^ IJpeak not rfmyfelf: But the Father that dwelleth in me^ he doth the Works, i i. Believe me that I am in ' thi Father and the Father in me: or elfe MUv^ me for the very Works fake. Upon this Scripture I beig l^vo to make the(c three BCem^^rks. ^ .

Remark t, This is not fpoken concerning the Union, the ihbeing, or Indwelling of any diffina>DiwW Nature of Ghtift, in the Divine Nature of the Father, but rather concerning the , Union of his Human Nature to the fame Godhead that is in the Father j and that for thefe three Re^fons.

!• fiecaufe the Difciples at this Time were not particularly acquainted with any diftind: Divinity of Chrift, and therefore he can't Iwfuppofcd tofpeafc to them of this his Dignity,, and*tell them where it was, (w^) in the Fatkcr. • It was as Man that he converfcd with them i bdt as a Man who hiad <jod ever with him, and. he is now further ^cjgplaining the IntinMcy of 4:lus Union between Qod and vMan in-hls own Perfon.

z. Tho the Deity of Chrift coafidered as

L the

^t Etimal Ward or JVifdom aft he, lather inay;bc &id to be ot dwell in the Father^ yet God the Father is n6t faid tabein his Wijdom^ ot to dwell ifk his Wifdom^ where-: as this Inbeing and Indwelling of Chrift 'and the Father are mutual in the Text, I 0m in the Fat her y mid the Father in me: it denotes the Union of two really difliad Beings in one.

3. Becaufe Chtift makes this his Uniojgi \(^ith the father an Exemplar or Similitude of the Union of the Saibts with God. John 17* ^ I. That they ^l i^ay be ane^ as thou Father, art in me and I in thee^ that theyalfo may beimeiw^ns. The Union and. Communion between the Man Jefus and God the Father, tho' 'tis vaftly lliperior to that of theSaincs, yet 'tis ftiii voluntary and of meet Gra^e, and in thisrdpeAit may be propeely mfide uieof as a very glorious Exemplar of our Union to God and Chrijl: But the Inbeing of the £• tcrnal Wofdix Wifdom in the Father is fo efTential to Godhead, it fo infinitely *t]»n-fcends all his voluntary ^ and coptdet«0{¥dmg Union to us;and is ib infinitely diffelrcht Uobel it^ that it does not fcem to be a proper Exemplar or Pattem thereof. I much rather xonciude' therefore, that the Union bcre, dc^ fctihed is the Union betWjeen God the Father and the Man Chrifi jF^/ij-, or between the lame Divine Nature which is in the Father and the human Naiuire of Chrijii^

Remark

^Rtmark fl. yefns Chrifi neither in Ithis

^I^Iaie Hdr^in any oth^r dcdi ever afcrifbeibis

-tti5)^kic Woiks to any other divine Ptowet of

*hi$^d^^ or 'to any other Godhead ofifais

"-^^n, ^(iijduid attd different from the Godhe^

tOfthc father. / liw by the Ftitbet: Jobii

^14.1 $^. The Father is in iw, /mi it is the

Father^nme^thM doth the fVdrh. ijohc^kf.

10. 'Ct% but one Godlicad of the Father iind^

the 'Son) -not two divine Nutates or ti^

'GcKlh^ds, for this would fecm toisake two

^Goid^!. ^ot^has the>i^^4S)»/i^i>ito wbomfome-*

f'tiiiM»<;^//^ afcribes his Works, any Go^-

'haifti dlflfei^rit from' that of the Eather.

'Remark KI. -Let it be obicrved ftitthcr,

fthat'wbeh^our ^ioUr ^t<:]ls.ivis Difciplesv aiid

particularly informs Thomas .^nd fPhi/iPfihsLt

hy-yke^g ^and knowing the Son^ they fee and

^^how ^the Father dlfby hte does not give this

Itcdfon^or it, (w^.) that he is the nj^ry Image

'<X the Father, or the Reprefentative or the

Vicegerent of the F&ther, tho' thofe are great

Truths{ i>ut he^ives thisi&eafon, that there*

is-a moft intimate Union oiOnenefshorv^txi

•the Fathetrand him. lum mthe:tather and

the<Fiither * in Me: and fo near and fbinti-

(tnare is this Union, that he attributes the

^^rt/xwhich-he*fpeaks and the/i^/^j which

^hc docs to the 'Fath«r,o^. 10. /. f. to the God-

^head of the Fatlicr dwelling in hicn. Tlias

'Ghrift and his father are ^, John 10. 3 o,

* Ohe Godhead belongs to both^

La Prom

j 148 li tber0 an intimti^e UnittH C^V.

From all this we iiiay rcalbnably mfcr. that when the. Names, Titles and Works of the True and Eternal God arc pr&phetie^Ufy ^t^ tributcd to y^fus Chrifi under the Old Tef-tament, or hifiorically in the New, 'tis not fi> much becaufe his Human Soul is the Image, Reprefentative or Depiuty of the Fatheri as the Arians fay i but becaufe the very Godhead of the Father dwells perfonally in the Man Jejus: tht Fulnefs of the Godhead dwells in him bo-difyyCosiS on fome Occaiions to^ive a fiiffid-ent Ground for the Rcprefentation of Chrift as God-Mdn^ot one complex Perfon including a Divine and Human Nature s tho' on other Ocica/tons Chrifi is reprefenitcd as zJMan, and is called the Man Chrifi Jefus the Mediator^ zimiTim.%.^.

.And as we find Divine Name$ and Cha-' rafters are givcti to Chrifi at/ and after his Incarnation, becaufe the Pulnefi of the Godhead dwelt bodily in the Man Jefus^ and thereby he becan^e God manifefi in the Flejb y fo before his Incarnation, when the Angel of ^the Lord wh6 appeared to the Patriiarchs,<:alls himfcif the Lord^ God^ Jehovah^ Go4 Almighty ^ and the God of Abraham^ we very rea-fonably account for it in the (aoie manner, {viz.) That the Fulnefs of the Godhead dwelt in him ^iritually, /• e^ that there was the Human Spirit ofour.blefled Saviour in his Pre-exiftent or Angelic State, inhabited by the Great and Almighty God, and cocnpoiing as it were 09c

... complex

cotnpl«3t P^rfoa, one complex Intelligent A* gent in thoTe Appearances.

Objt0. Bur docs not this reprefent Chrifi^ af being the Father ? Doth not this fuppoie God the Father to be incarnate^ which is con^ trary to the common Expreffions of Scripture and Senfc of the Primitive Church \ 'J jinjw. I. Almoft all the Prot^ftaQt Writers that have been counted moft Orthodox for. fome hundreds of Years p^ft, both in Foreign Gountrics and at Home, have univcrfally fup-pofcd the very /anfe numerical. Godhead of the Father tQ be the Godhead^ of the Son: , and that it is the fame infinite Spirit^ the fame ; Underftanding and the fame Wi\U which ot-. ifts in the. Father with one relative Property, that is alfoinc^rnate in the Son with another relative .'Property: Only they fappoje the fu-^ peraddcd Idea or relative Property of Father^ ^ hood is not incarnate, but the (upcradded rc-Tative Property of Son/btp. Now I can't rea-foAably fear any juft Cenfurcs from thofe. who follow, this Doftrinc of all our Reformed. PredecdTors, becaufe their Opinion comes*- fo very psar xO, or, ratljei: is the faitje with what I have aflfcrted, tho' they add fome hu* manPhrafcs to it, of which I have not yet been able to attain*any Ideas.

uift/iv.t. Tho* %hfi fame numerical God-. he4d belong to the Father and to the Son^, yet. 'tis not proper to fay, the,Father is in-^ warnatfi becaufetheIdcaofF^/^r>&^9^mperr

L 3 addfd

tS<y Is iBeri an iniMate tMdA: ^^

ad(i(ed to. the Gddhead, Includes thd Y^ <f-the prime Agent, and- fUj^NAflQ'^Rttter'ilil th^L divihe Obcdaoittiy v ^hl(»faa^ thie lAsk ot^Jtit^-n4fiM iiv/»n£ff^p^lY to" Oiie thkt-is^ ftne'iiT-order t6 becroc^e ii^ MeidiMof btit^dcA ^ ()«$)£^ add'i^ifHaiild<giiibetidt«gbf¥d{^¥}^ totlsaSffirr as I fhalHh«#^ttHMediately. ^ A^. ^. ThO' in ^cAcl^l^ <«^^ mly'(ujiporc the very Godheitd' Of th6 Father co^'be vt^' t6A to Aie'Man C'^^ J^f^t acccUdittS' t^' thefe Expr^ods ift the loth and s^flh dP Joim, and dfdwliere, yet foAc h!a^&^m]^C^ cd there arc o^r Scripnufes^ which^ r«{»^mt« CJlnriJl in his Divine Nature, afr the J^fd '<»(■■ JFifdomcX i\it Fa(ther> ats a* peculi«ti «<H»ftM> Mhciple :df' 5e)f*manifeAatidn im the^Diviit6' Nature: ind if Scripftire d6esrepreiSAS Ike-' Oreat G<^d uAder the pecolSai? Id^ or Chafac- ■ tei^ of his WlfdMi or ^ri/^ as tnaiufefti^ ie-' felf in Fle(hi 'tis ilOt !<> propei^ Co ixf\ ^dd^ the Fisher was incdmatti but (bar thd/^»k^l oc Wifd$m of GMf MAT «K<t</^ Fi/^> thx>' tho' .Godhead ef the H^drd is the lame wichf chaf'' df the Furheri for-the Wifdom of God fcsl God, But I icifift Hot on this AaifwcTj afld/ therefore protced.

" Anfw. 4* The presentment SOul of Chtift^ ill whom the Divine Natm^e or Godhead^ a^^ ways dwelt, is properly clife i$S^» of (iady derived from the Father befdr< all Worid^y as hi^ only kegottin Son^ the Brightnefs ^ftbi Fathers Glorjh; and the exbrefs Imager of hifi

Terfon.

^^Tp?^' Alid this glorious^fluman Soul who

liveq many Ajges in an angelic Statc*> and wai'

^^Angtl of Oq^^s ^refence^ doc$ fcem to

be tlic rtiort imnicdiatc Subjcfl! 6f^Incatna-

tipn. 1)m'Son of God'jiTo^^erly took Fk(h

upoa him, and (fliafl 1 fay;) became as it were a

medium; in znd by which the Divine Nature

or Godhpad \j^as united to Flclh and Blood.

"fhu^ Chrifi is proi)erly called Godmanifejiin

the Fiefb^ becaiiTe true Godhead always dwdt

in this human Soul, who is now incarnate:

and he is, properly called- the Sim of God ma-

nifisfiin th^PleJb; or Chrifi come in the Flejb,

bteaufe' tiws human Soul, • who was properly

the. Son,of God^ was more immediately the

Siibje^ of'Union to Flefh and Blood. And

thus the E){prcffions of St. jP^^nr/and St. John

are rccjohciijcd, i Tim. 3. i6; Godwasmani-

fejt In ^'heFleJh: and i^i^hn 3. 8; "The Son

ofGoiwa/mdnifejiedi and 4. 2. yefus Chrift

a. come, ii^ the Flefi.

This fort qiP ^^poittipn of thefe Texts wherc-111 ^ej^s thrift and God^ the Fat hit are re-prclfcn^ed as/^^, or as mutually m-bemg and iP'Jwellin^ in CiXch^ other, (eems more cjfadly agrccabre ro. the whole Tenor of Scripture, and bpft maintains the Unity of the Godhead, Which-is the Foundation of all Religion both natural and revealed 7 nor is it liable to iho& Cavils, Objedions and Inconveniences with wh)(li P(h^c Expoiitlons are attended.

L 4 This

/

r

152 IsihefeanlntimateUmoe^Sof^ -

. This Expolition is free from, thofe Obfcufi-, ties which^ attend the mutual ifhh^mg^ and in-dwelling, of the Father an4. the Son, confidcrcd. purely in ;their. Divine Natures, which the Learned have called i^^mf^x^^^^i and Circf^nhincejfion. Wc can hardly fuppofe our Saviour intended* that Notion in John 14. 7, &c. , bccaufc /tis a Notion fo myfte-rious and fublime beyond all the Ideas that Philip and Thomas could fr^me at thai: Sea-fon : And therefore we cannot imagine that Chrifi wpuld go to amufe them with thcfc Unfe^rchables, when they defircd fome In-firudion frooi him in the Knowledge of God rhe Father.

This Account cfthings plainly, intdfigil>ly,. and effcdually fccurcs true, proper/ and internal Deity to ,God the Father, and to out blefied Saviour, and that in two diftin^tper-fons, without introducing any other Godhead befides the Godhead of the leather. iThus God the Father is the only true God origi* * nally, and jct Jefus the SonufGod^ by Union It), and Communion in the Qpdheacl of the Father, is alfo the true God and the eternal ti»ife^ I John f. 20. AnA. this is eternal Life to know the V^%hti the only true God^ andjefus Chrifi whofn he hath/ent. Joha

^7- h : :

r

<^UB5TION

153

QjTEST ibm V\»

11

♦ I

Chrift tie ' ex^efs Inmge of God the Father in the Human Nature'^ or in the Divine?

t.

Nature

4>

IN fevcral Places of Scripti^c our Saviour is rcprcfcntcd as tht Image of God: 2 Cor. 4. 4,. ChrUi^ . who is the Image of God. Col. I.. I f. T%e, Image of th^ invifibte God^ the firft'horn of every,Creature^ Hcb. i. 3/ The JSrightnef^ of his Father si Glory^ aM the exfrefs Image of his, Terfon^ whom he 'hath appointed Heir of all things. Now 'tis an important Enquiry what is the Scrip-; turc Senfe in which 3^if/«j Chrifi is the Image of Gqd the Father.

It tvas been ^the Ciiftom of many theological Writers to fuppofe Chrifi in his pure ^i-wne Nature xo be t^is Image of the Father to which the Scripture refers; but there are fome Re$irons which feem to oppoie this Opinion/ and incline mc to withhold myA0ent from it at prcfent. ' -

t.

\

/

♦• w

1^ Is ]dm the Image of the Qu.VI.

!• That our Protdhat Divines hayc almoft univcrfally fuppofcd the Godhead or divine Nature of Chrifi to be the fclf-Xamc, entire, numerical Godhead, Nature or Effence which the Father hak,/aiid[ diferiagi <mly) in his Per-* Tonality or Manner of SubAftence, that is,^ JKi/Sbl^/^ryiMK^ idsiF^'B^hei^ Nianixc* o£. SubAftenoe Jli ^aft/MPji^ ^^w; aqcoafing t6 this r>odrihc, th^ divine,Nature o£Chrift Can neither be the Image of thcfathcr in his j^ fence^ nor in his Terfinality and Subflftence.

Thedivitie^]^attt«^orCir^Jcaiinot bd ^-Image of the Father's EJfence^ becaufc it is numerically the very .faqip Eflencc, ^nd npthioj^ iiS fe^^tobiirlttihiia^c <>n^ '. \

' Neithercah,tlifci^ccuha^t^Ubf4^^^^ ot^etf^ fifid^ty ofChrip?^ God, blp thc'lmagc d^^^he* Father sVerfifiahty or SuBfiftcnce; iot: Sonr[ fiip or Filiation J^ by no n^ean^ an Image* i^ ^atemity ot FatherhDofty but is. rather thi?: very Jtverfe, • ot doqtrarjr * t<> \t: A derivfd: Marinpr of Sabd<f6nc^ can never be the cxr; prefs Image oi ztiunderived: M'inhcr of Siib-'

fiftciicc. . -- . v.. "v,' ,":

If therefore the Per fop ot Cbfifi cpnii4cred' as God. be the f^me numericjL'Godhead with th^ patkfr^ together >vithl a ^iftih^ Pctfon^-Iity, that Is Piliatim, aad;_lf he is neither, the \ linage of the/4/>&#rV C<?i^-^>/a^'nor his *Per-J^lit^ i theft* CJbrip,'cxMdttcd merely in |jis * diVinc Nature, catfriot t* the ttp;cfs Image of tbf Father. *• '*

• i

J.

/

^a^ -tttb^ HumuhNa^tpe^ .v^$

^\

li Another i^afott why^ Obrift asGbd, is. luM: the linage of God»tbd Fath^, i) becaiiMe he is eailod* t^if Imug^ of the- ittvifiiieGod: Ndw the Godhead^bf Cim/^ ii » modi /» v^ifli ^ the Fathei<s^6dliead Is; and th^re*-fotc when' he h caiD^ Mr Jmi^ pf rhe in^ vijilfle God, it muftfigtiif^, he is that Image whereby God beebaies* vifiblt, or is made known W Men 3- and- fbf this^ Rcafon thi» Title of Chri/i ttiuft iMtode futh a Nature in Ghirifi yAictt^if i^^ itrvij^ known, to Mai^kiftd^ thar is, it. «Mjtl incltidter fomethii^ of hifS' ihferibr (M^ fawiikianr Ntature^ and pcfha^ has a'ptimtRefepencetheretOs

3. AVhcn C&h//?* iS called the Image ^fGod lii^ fome Scriptures, it would naturally^ lead Us^tb/ conceive him diftinft from, andin fbmeSchft^' inlerk>r to that God whof6 Image he is3 and'^ therefore it doth as n^uratly lead oht to coit^' ccive ChrifV^ Godiread is not don&tild iti^ thofe ScFij;>tures$ foir the Godhdad 06 Gbrijf" and (he Father is one, whereaa the Im^ is -fomething inferior to the Original.

Let it be noted aifo, that every Man h dl^ led the Image of God, i Cor/ ii, 7. And therefore this feems tobe tbok>w.aGharader of Chfifi, conftdered in his pure Godhead.

Bbt there are three Senses in which Chriji is the moft noble hnagt of God.

I. This Title moff admirably agrees to Chrifi considered as Man : His human Soul is the fir0, the greateft, the wi&ft, the holiefl^

% and

\

\

TJ^6iIs JeCtjitie Imdgi itftheXlni?

and the bcft df all cwfttcd Spirits: Tbfi Man JeJUs is the wifeft, hdii^ftK afjd bcft of Mcn^. formed, aftec 4he Iipageof Q<|d in:titegr$ateft Perfedions «tid: pi^9^bly his human $oul to. hi« pre-cxaft^nt State; w^tMfi0rk>^ <f e-very CreaPitrey s^n^ tkf kfgim^mg::pricbi^'0f

tbf Qfeivtim4fQ6dy^xi^'^\^ of

BjercmbUnQe)to.'God/it>/^Il natural.and in all

moml.FecfoSiilrt? tb»njany Man evcc ;had, or than tht whoi$:Cjeaciim bcfid.cs.

.2. Aiid if.Jt be fur^ej;!qoipfidcred that this glorious Maw Jefiis Qkrj^J^ ixtVL in his prcrcx-ifl^nr^as welL a$ in his inc^fnat^ State, isinti-niately, united to. his, div|«f nNftture, i. e. to . the fame Godhead that ticldpgs to the Father, OiT: to ?hc eternal;/f'f/^ or fittfdom of,Go4% x\^^^\i the very JPcrfeftioiu of God himfclf (bine .

throughithe kmmm IS^nn ofChrifi^ ip^ moft

rcipletidciitt Msnncr: ChriCi zsGod-man ls)a* . dfffd . the Br.i^tjiefs of his , Fathers Gkry^ and the mo^ e^refi };fiage of hU Terfon : and in this. $en(e it. may be granted that; ChriJ\ is fuph an Imagf <^ God as to be alfo Gpd h^Wf^tf, QodfMrufeJiintheFleJb^Ggd o^if:all ble£^eid for ever^ , )'■

- Thus far we have fccnin what Senfe Chri/t maybe called the Imagf fif God the Fathi^r^ in, t^ie y?ry Qtmfiltutian ,^h,is Terfon^: Let us alfo now confiderhim, «.

, g. In h^s^; Charaifer of Mediator; and fo,he becomes the Ivf^ ^fJk'^J^y^fi^^^ God. in yet a jEirther Scple. He .is the Father's

:: ; ' jimbajfador

: ■■ Fathr in bis Human N^tture f 'iS7

Ambajfador to us, and in that Senfe he is the Image of God^ ftnce he reprefents God among Men. He is alfo King of Kings and Lord of Lardsy vefied with.a fovereign Dominion over ail things by the Appointment of the Father ; and therefore he may be called the ex-prefs Image of his Father's Perfpii, as he is ap^ pointed Heir and Lord of all things: And as Adam wzs the Itrtage of God,' in* his Dominion over Creatures in thus eWorld, fo Chrifiis a much" more gloriou? Image of God the Father in his Dominion over the upper and lower Worlds.

Thus, tho' our bleflbd Saviour confidered ^n his pure. Godhead or divine Nature_,can|i6t be fo properly called the Image of tie invi^ fble God^ or the exprefs Image of the Father ^ yet considered (i)'^ Man^ (2)'-as God^ Man^ or (3) as Mediator^ thofe Afcriptions may very properly belong to him. .

NOTE. In another Treatife which will be publifhed in a few Months, concerning the Glory ofChriJl as God-man^ and the. iPre-ex-iftence of his human Soul, there, will be an Abridgement of a larger Difcpurfe of the Reverend, Dr. Goodwfn's^i concerning the Olories and Royalties of JefusQhrijt confidered as GodmfM^ and of his being the/i^-prefslmageof the Father.

Question

■ •

ts^ AretbeWorJbip6faeii^.yn.

QjJEST.ION Vn.

- >

re the Wt/rfhip nf God andHsSm Jefus Chrifi confiftent Mb.me an-otlferf

*-.jr^ O D is a Spirit, \. c. arcing who h^ f y Undcrftandihg and Wills infinite ^^^ ki Knowledge, aad • in Power, aiid in every ' terfeflion.

2. There is but one dnly Uvlog and tnic God; tie. one infinite Spirit. And I cxprcfs xnyfelf thus, left ifwefuppoft moi* inhnitc Spirits than one, we fliould give occaHon to lay, • we believed more Gckis than one. Three itnShitcSpitfo'fcem to me to betinreeCods:

5. This^diic true God is the only proper 'Objcft of divine or religious Worfhip. This •Doftrine -w^s aflerted by W^x,'fo *by

the Prophets, indcoiifirtaied by the Lord ;5^-fi^ Chrijthxtcif^.

4. In the Scriptufe Cftr//? exprdffly caMs

God the Father the 4tnly^ true God, as-diQiiiift

from hlmfelf; John 17. }. And the Apoftlc

^^pMil Gonfirats it, To us there is but one God^

even

iven: the F0tkef,4^wh0mareaU tln^T^^Uf4 ape Lord J ejus Chrifi^ by whtm are ^U

5rJ^/^^ G&r//?;, who is the Son of 4Sfo^, }fi cvickntly :ifepfiG(c9ted^ .^Qrif)^!^ as. cu^ ottKC diftin^ ^rit di^c^at froin Qodn^hc Father. tx)th hefoK and after "his Incarnation^ . .

Before his Incarnc^tion heiian a diftinA Con-fcioufnefs or Undcrftanding, whereby he kncitr ^d was conlcious of his own Appointment to various Services and his own MiiTion by;the Father; he line wall the Qfficcs he himrclf was ^ iii(lain> the Fiefli and • Blood be w^s to take upon hicB, and the W<^k that he wjis -fcnt to do by the Fathers AppQintment. Thefi: pcrlonal'Coniciouiheiflcs ^iXlhrift area]l dSSr fercnt from'the pergonal or individual Con: i(i^oiUhefles of God the^Fathcn ^Chtifi hAd alfo a diftinA Will ' different from the Fa* ther, whereby he confented to what the Fa? therms Will'ordain d conceriaiog him, he accepted ^f the-mediatorial Office at the-Father s • hand, and by his own WiU ^bmitted to that Incarnation whic-b the Will of the W tber appointed for'him : Air ^i$ before he was aftnally incarnate. Lo^ I eame to do, thy WiU^OGodi ^ Body haji thou prepanii fne. P(al.4o. Hci>. lo. . i

; As for his Appearance after his^ Incarnation^ 'tis fufficiendy evident heis-ancxher di(Un£^ SpiiSt, liferent fr<Mn the true and acpnal Go4 ]thc Father; for he w^s confcious of his

wearing

t6o Are thtWwJbip of the Qu.Vn.

Wearing Fliefh and Bloody and of all the Scn^ iatbns of Hunger, Thirfl and Pain, which he derived thence: He was then compieat Man in Body and Soul, who knew and worfhip-* ped and obeyed his Father and his God. His own Words confirm this: / came not to d& mine awn mil, but the mil of him thdtfenf me. Father:^ not niy^ Will, (fut thine be done.

6. Yet this Son of God often a(^>ears in"" Scripture as tbe Objeft of divine or religious Worlhip. Tis thus in fome Places of the Old Teftamcnt, when he appeared as the Angel of Gods Trejence; for Abraham, Mo* fis and Jojbua wormipped him as the God of Abraham, IJaac znd Jacob, and as Jehovah, and as the Captain of the Hod of the Lord: and in VfaL 4f. ii. we are required to worihip him) He is thy Lord, and worjbip thou him.

And that we have feveral Examples of Wor-fliip paid to our Lord Jefas Chrifi in the New Tcftament, efoecialiy after his Refur-teftion and Afcenuon^ is evident from the Writings of the Evangelifts and the ApofUes^ St. Stephen worlhipped him. Lord J ejus re^ ceive my Spirit, Afts 7. and St. Tadl, 2 Cor. 12. For this I be/ought the Lord thrice. And all the Saints and Angels in Heaven do worjbip him. Rev. f. iz, 13.

7. Thenf e it muft follow that Jejiis Chrifi the Son of God, cho' he be a diilin^ Spirit, ^ yet

yet he muft be fame way one with the true and eternal God^ th^t he may be a proper Q\y jted of religious or divine Worfliip. Thus he cx-prelTes himfclf, John lo. 30. 1 and my Father are one. He.muft be fomc way the fame God, or the fame infinite Spirit with the Father, while he is alfo another difiin£): inferior Spirit, different from the Father.

8. Scr^ture does not teach us to conceive how this can be, but by fo near an Union betvtrccn this fupcc;mc or infinite Spirit and the inferior or finite Spirit, as may conftitute one compounded Perfon, one complex Agent or Principle of A£l:ion, one complex Objca of Honour, i. e. Qod and Man. And thus the Son of God feems to be reprefented often in Scripture as a complex Perfon, or as two diftind Spirits or Beings in a perfonal Union.

In the Old Tcftamcnt he is the Man who convcricd with Abraham and who wreftled with Jacob ; he is the Angel of the Cove^ nanty the Angel in whom the Name ofGodis^ the Angel of theTrefence ofGod^ or a Mef fenger fent from God^ and yet he is alfo the Jehovah^ the God of Abraham and Ifaac^ the lam^that lam. . He is fpoken of as the Child 4^orny the Son given 3 and yet the mighty God, znd the Holy One whom the Angels adore^

He is reprefented alfo in the New Tefta-ment as the Man that died, rofe, and afcendcd to Heaven; and alfo as the Jehovah or God oflfraely who Is defcribed in the 68th Tfal.

M compared

t62 Are the Worjhip of the Qu. VIL

compared with Ephef. 4. as afcending on higb^ leading Captivity captive^ and receiving Gifts for Men. He is God- manifeft in the Flejh, or a Man in whom dwells all the Fulnefs of the Godhead bodily. He is the Word who was with God-i who was God, and who was made Flefb^ and tabernacled among Men. 2 Col. 9. John i. i, 14, and i Tim. 3. i<J.

Now this near, intimate and unfpeakable Union between the Man Je^s and one eternal God lays a fufficient Foundation for di* vine Names, Titles, Attributes, Worlhip and Honours to be afcribed to Jcpis Chrtft the Son of God. He and the rather are one^ John 10.30. /. e. (o united, that one Godhead is in both by this Union. He is in the Fa^ ther and the Father in him. *Tis the Fa^ ther in him that doth his wondrous Works. John 14. 16. He was in thi beginning with the Father: The Word was with God^ and the Word was Gody John i. i.

p. With regard to the blejfed Spirit of Gody tho' I think true Godhead is afcribed to him, and perfonal Aftions are fometimes attributed to him in Scripture, yet as we arc not cxpreflly, plainly, and particularly informed, whether he be a really diftinft Principle or Power in God, or has a proper diftin<a: Pcrfonality of himfelf, fo neither are we ex-prcflly required to worlhip him in any Text of the Bible that- I can find. Neverthelefs, as divine Attributes and Adionsj and fometimes

times pierlbnal Cliaradcrs arc afcribcd to the Spirit of God in the Language of Scripture, I think the Reafon of things fufficiently authorizes and allows religious or divine Worlhip to be paid to him, tho' we may not precife-ly know the Manner how he is God, or how far he is a diftin£t Perfon.

10. What particular Diftindions may be in the Godhead or Divine Nature irfelf, and how great thefe Diftindions may be, Scripture docs not fo evidently' aflcrt, nor fo clearly explain them to us. And in this place I would not on the one hand go beyond Scrip* ture, nor on the other hand would I talk without Ideas. But fo far as I have rcprefented this Matter of Divine Worfhip, I think there are Ideas, and thofc borrowM from Scripture too, which go along with my Words all the way 5 and I muft acknowledge this is the cleared Conception I can arrive at in repre-renting this Subjed, after many Years Study of the Scripture and much Prayer for divine Inftrudlion.

11. If we could once perfuade ourfclvcs to try to read every Scripture that relates to the Doftrine of the Trinity as placed in this Light, without any prejudicate Opinions derived from other human Schemes, I think that Dodrine would be found much more eafy and intelli-^ gible than it is generally made 5 and the Worship of the only true God would ftand af-ccrtained and confirmed 5 and yet J ejus Chrift

M. 2 ;he

t

t

164 Are the W<trjbip^ 8cc Qu. VII.

the Son of God being one with the Father, of being God and Man m one cxxnplex Ferlbn^ might become the Ob;ed of religious Wor-fcip, according to the Reprefentations of Scripture, and without any Offence to human Reafon.

12. If this be the true State of things, then the me eternal God abides ftill the only Objeft of Worfhip 5 whether he be cbnfider* cd as abfolute in himfeif under the Charader of the Father of ally or as united to the Man "Jefus Chrift-i and dwelling in him by a pcr-fonal Union. Thus the Father and the Son are both worfhippcd, but when the Son is worfliq)* pcd, 'tis as one with the Father^ and to the Glory of the Father^ Phil. 2. 11;

And among other Reafons this is one, why it has pleafed the Father that all the Ful^ nefs of the Godhead Jhould dwell in hm ha-idilyy Col. 2.9. that being fo nearly united to God, or one with him, he might be a proper . Objcd of Divine Worlhip together with the Father. Rev. f, 14. Bleffing and Honour^ Glory and Tower be to him that Jitteth on the T^hrdne^ and to the Lamb for ever. ^ '

Question

^

QjJ E 8 T I O N VIII.

What ii the Worjbip paid to our Blef-fed Saviour^ who is the Image of God f

yr^/.L^Tp^HERE is fomcthing in the

Rcafon and Nature of Man that direds and inclines him to own and worfliip fome God, or fomc fu-- * perior Being, from whom himfelf and all his Enjoyments are derived, and on whom his Expeftations depend.

jPr^^.U. Reafon and Revelation confpire to teacn us that there is but one true God.

^^op. III. This one true God has required exprefUy in his Word, that he alone (hould be the Objeft of our Worlhip or religious Homage: and 'tis feveral times repeated with much Solemnity in the Old Teftament and in the New.

Vrop. IV. There is fomething in the Nature of Man that inclines him to reverence and refpeft the Image of that Being which he worfhips: And the reafon is evident i becaufe the Image is fuppofed to be fomething more

M 3 within

166 IFhat is the Worjhip due Q^VIIL

within tiie reach of his Senfes, and therefore more fuited to his Bodily Nature, than God who is the fpiritual and unfeen Objcd of his Worfhip: Or at Icaft, becaufe he can have the Image fenftbly prefent with him when he has not the Original: and the Image be« ing fuppofed to have the Likenefs or Rcfem-blancc of the original Objed of Worihip, it refrefhes the Memory and brings to niind the Excellencies of the Divine Original. |

If we love or honour a Friend> a Father^ or a King, we defire to have their Pidures or Images near us, we pay a f&rt ofEfteem, Love and Veneration to thofe Fidures, upon the account of their Likencfs to the original Pcrfons: and we alfo pay our Efteem, Lov? and Veneration to the abfcnt Original by the Means or Medium of thefe Pidures.

'Tis from this Principle that the Heathens in all Nations, who have worlhippcd the Sun^ Moon, and Starsy or their KingSy Heroes and AncejlorSy have generally made Pidurcs and Images of them, and either reverenced and worlhippcd the Images or worlhipped the Originals in and by thofe Images, or both. And for this Rcafon, in the corrupt Antichr'h Jiian State, they did not only worjbtp the Beaji with feven Heads and ten Hornsy but they^ made an Image thereof and worjhipped it. Rev. 13.

Tt^rop. V. God has expreflly forbidden Men to make any Image of himfclf and wor(hip

iCy ot even to make it a Medium of paying their religious Homage and Worlhip to him-fel£ The fccond Command is moft expreis in this Matter i and this is in general efteemed by all Proteftant Writers to be the plain Senfe of that Commandment: And one chief reafon of the Command is t^ecaulie Mankind is fo prone by Nature to worlhip Image5 which they have made themfelves.

^rop. VI. God hinifelf has never flicwn or given us any exprcfs Image of himfclf but one, and that is his own well-beloved Son "Jefus Chrifi. Hcb. 1.2. He is the Bright-nefs of bis Fathers Glory ^ and the exprefs Image of his Terfon. He is the Image of God^ 2 Cor. 4.4. And in Col. i. if. He is the Image of the invijible God. Now this Expreffion feems to have a prime reference to his Human Nature 5 or (as the Learned and Pious Dr. Goodwin alTcrts and proves) it mud at leafl include his human Nature in it^ becaufe every thing that relates dirc£tly to the Divine Nature of Chriji is as invijible as God the Father^ and therefore his Divine Naturd conitdered alone would never have been fo particularly dcfcribed as the Image of the In-*vijible God.

Trop.WW. The great God himfclf has required us to make this his Image the Medium of our Worlhip paid to him, Eph. 2.18. By him we have accefs unto the Father. Col. 3. 17. Give thanis to God even the Father

M 4. by

hj him. And he alfo fequires Men and An^ gels to worftjip this his Image. John f. 23^ That all Men Jhould honour the Son^ even as they honour the Father. Hcb. i. 6. Let all the Angels of God worjbip him. Thus far has the blefled God indulged or incoaraged that natural Inclination in Man to reverence the Image of that divine Being which he worfliips.

Trop. VIII. To this End it has pleafed thft great God in a fpecial manner to afliime into the neareft Union with himfelf this his own Son, and thereby to render him a more com* pleat Image of himfelf: Thus the Son, who is the exprefs Image of the Father and the Brightnefs or Splendor of his Glory, is alfo one with the Father, as Chrifi cxpreflcs it, John 14. 10. He that hath feen me^ hath feen the Father: And the rcafon he gives is this, / am in ' the Father, and the Father in me\ John 10. 30. I and my Father are one, i. c* oy this Union, as'tis explained ir. 38. And this is done not only to render him capable of his glorious Offices, but ofdivine Honours tooj that Jefus Chriji might be worftiipt, and yet that according to God's original Com-niand, tliat which is not God might not be made the Objcdt of our Worfliip,

Since there cannot be more Gods than one, and fince proper Deity could not be communicated to the Man Jefus, who is the Image of the Invifible God, to render him & partaker of our WorQiip any other way, therefore

proper

proper Deity is uair^ tahim^ that hctpight be on^ wit A God. And^ thus a^ the fFord who wds God was made Flejhi Johou 1.1, 14. by 'his pofofial Umon to Fk(h, Co the Man jifkf may be faid t^beoatne Godot to be Goci^ by his pcrfonal Unkm to God. \ ,

Xtms the bumaA JSfaeure of Chrift being a Creature moQ: like to Qod, and being, io^ habited aUb by Godhif)id^» the brighteft. Image of the ifwi^l'e God, and is ogne with Qo4 himfelf^ and chat asour Divides exprefs it by a ^^Tfinal Union: And thus he is taken into as moeh Pafticip^tlon of that Worfhip whidi Menrpay to God, as a. Creature is oapaJDle of receiving, and as the original lAvi oi w,orJbi^ fif^g nmo bMt God can adoiit. See DjiTertai* tion III. frofnpag.92. to the end.

7ropi IX. Wh(Srl the ancient Heathent wor(hipped the Iiliages of tlieir Gods, clie bed way. they could ever take to vindicate it wai under this Notion, that they fuppofed (heir Gods to inhabit thek own Images, and thus they worlhipped the Image together with their God dwelling in the Image: Bat with far better Authority and with infinitely more Juftice and Truth mdy Chriftians worfhip the Son of God who is the only appointed Image of the only true God, fubfifting in a perfonal Union with the indwelling Godhead.

Trop. X. This may be iUuftratcd by a very lively Similitude. A vaft hollow Globe of Cryftal^ as large as the Sun, is in itfelfafair

Image

Image or kefcmblanceof the Sun: Butifwe might fuppofe the Sun itfelf included in this Cryftal Globe, it would thereby become a much brighter and nobler Image of the Sun, and it would be in a Senfe one with the Sun itfelf, or one complex Being. And thus the lame honourable Afcriptions which are gi?en to the Sun becauTe of his Light and Heat, might be given alfo to this Cryftal Globe confidered as inhabited by the Sun itfelf, which could not be done Without this Inhabitation.

Then whatfoever Honours were paid to this Globe of Cryftal' would redound to the Honour of the Sun, even as the Divine Honour and Adoration paid to our fileftcd Sa* viourarifes from the perfonal Union of the human Nature with the divine, and finally redounds to the Glory of God. Thil. 2. ii.

Let it be obferved here, that tho' I borrow dn £mblem or a Refcmblance of this Divine DoQrine from the World of Nature or from the Heathen Nations, yet the Doftrine it felf is entirely derived from Scripture, and might eaiily be confirmed by many more Ci^ tations out of the Sacred Writers.

A N

A N

ESSAY

On the

True Importance of any Human Schemes

To Exfiain the Sacred

Do^Srine of the Trinity.

SHEWING,

L That no fuch Scheme of Explication

is ncceflary to Salvation. IL That it may yet be of great Ufc to the

Chriftian Church. III. But all fuch Explications ought to

be propofed with Modefty to the World,

and never impofcd on the Confcience.

./.

»•« ■ —

t 'I

i

it

•

L »

>73

t . •

1'»

S E C T I O N I.

H £ fifljb of thefe Pomts is alceady argued ill-aDifcourfe on theX7i&r*i>* __ ft tan ^oSlfine of the Trmity^ Pcop. .- ^tid "A^e otiiy take leave here to men-ci«i thttfc^ Heads ^f At^oment, ^d to ctt-Ittge a little on tht ^fame Sabfc^.

I. Any fiarfifukr Explkatim ^ thi firiptural ^o3rm cf the Trinity 4ran ne-ver be necejfary to Sahathn^bcesM^iy cho' tht D06trine itfelf <^ three perlbnal >Charaders whidhliave Communion da ooc Godhead, be ctearty «vcalcd, yet the M^dtfs how they are mty dHd^bw they-me. threef is^wft clearly dnd flainfy revealed. And indded if this Modus be revealed a* all in .SCTipture, yet 'tis in fo bbfcure a noanner, that vre ctm come at it only by laborious Redfonings and a traiiL oF difficult Confcqucnces i whereas all ncccf-Ikry Articles are and muft be clear and plain % and if they arc not contained in exprcfs Words, yttthcy muft lie open and obvious to a natural and eafy Infeircncc. •

1. Any particular Explication of this My* ftery is not neceflary to Sftlvatioci, bcoauft the mefifiims as well as the mfi^ and mofi

learned

lemmed Chrijlians have had very different Sentiments dn' this St^jeSt^ and' gtfne in^o different Schemes of Explication i and that in the fcvcral'Agcs of Chriftianity, as well as in our prefcnt Age. The very Mention of the vcncrablic'NanKS" and Qpipions of Dr. Cudworthy Bifliop Bull, Bifhop Stillingjleet, Biihop i^4*M;/ffv /Biffiop T.e^rfiny Dt.fff^Wfi^ Dr. Owtff^t and Mr. Hiwe/iii\iS^%%tit tc^'^on-firm :t;his fccond Rcafon.:. ;

. J.. Wema^pay aildke Honours tff ffejifa^ ered Three^ fmhich are requir.ed'M Scrfpiure^ while we'Mieve them t^ be reprefinf^ed as three per final Agents, axtd as one in Godhead^ without way tatticular^.Explication how they are Qne^ ana how,, they.are Three. \A Now/tii jevidenc thlt Si^ripture hath more diirei^y and cxpceffly laid\Our Saivatipn upon the (pecial divine Chara&ers ot Offices which theFathcr, Soaand Spirit fuftain in thcEibk^ arid upoh.thc peculiar Bldfling^^ which we derive ^ont them, and the peculiar Honours to be paid to thena,. rather t)ian upon any nice Explication of their intimate Efienc^ and Union, their Nature and Difference $ and therefore fuch a nice Explication is not of nc« cellity to Salvation.

. It is evident to me, that divine and religious Afcriptions and Honours are paid to the Fa* ther^ Stmiatnd Holy Spirit irv Scripture, and I think they are due lo them all. ^ Now hov thefc divjtie Honours can be paid by any

who

whp: deny them to have fome true and pro* per Communion in the Eternal Godhead, I can t well underftand. But I can eafily con--ceive that divine Honour may be given them without Jcnowing e^a^ly the precife Points and Boundaries of their Union and Diftinc-tion. See more in Chrijlian Doctrine of the Trinityy Prop, XXI.

Do we not find it fufficient in all the common Affairs of Life, to manage a thou-(and Concerns wifely with regard to the human Soulznd Bodjfy and with regard to each par-« ticular Being of the Animal^ the Vegetable^ and the Intelleiiual World, if we do but ;uft know whether it be an Animal, a Vegetable^ or an Intellectual Being, without any deter-minate, philofophical Notions and Ideas of the Ellenccs and fpecifick Differences of ali^' or any of thcfc, and without .determining how far they agree, and how far they differ P And why may it not be fo in the Affairs of Religion I He may be a very wife Man^ and dit pofe and dired his Affairs admirably well with regard to his King^ his Bijhopy his Father and his Friend, by that common and general Knowledge which he hath of their Capacities and Powers, their feveral Offices and the Relations they fland in to him, without any precife Acquaintance with their particular »4;i^ ral Confiitutions^ or the Relations they fland in to one another. He may be a mofl difcreet Mat^ager of his Affairs, and fpeak and do all

Things

Things \ti pnp'er Tifue and ^lace^ wkhoiir knowing ^ilofophic^Uy what IP^^ Isj or what is Time: aqd he cm be contented wkh this Ignorance, and be a niwfe Man AiU. Aifkl t/ltij may he not be a ChfiftUn with the < fame Degrees of Knowledge of the things of Chriftianity^ i. c. wifhoik philofophical Science of the abftra£t Nature of God and Chtift. .

A poor Labourer or a Shepherd bclieves^y^ fiis Ckrifi to have tY^pr&per divine "Powers of knowing, managing and governing all things h therefore he prays to him, and truifts in him as ins Lord and his God, wirhout any Notion either of Self^exiftence arid Independency^ or without the leail thought of confubftantiat Generation^ eternal Sonfbip^ 2X)A neceffaty Emanation from ihe Father % all which Ideas fome Writers include in the Divine Nature of Chrift, tho' perhaps without any fufficient Authority from Scripture. He believes him to be the true God, and Son of God^ and the appointed Mediator to bring him to God j therefore he honours and adores him, and dft-pends on him under that Charader, without any Notion whether his Sonpip belong to his Human or divine Nature. He believes him alfo to be the Son of Many but perhaps he may not ever have heard whether he had an earthly Father or no, or that he was the ^on of a pure Firgin. Now what is there in all this Ignorance that forbids him t0.be a true Chrifiian and a /bund Believer? But

Scheme to expiain the Trimty*^ ty f

Bat I would pariiij: this Argument a ikUt, under fome mofe p»ailcl Infixes.

The learned World well knttxt^S \»^at tdIV

?>rcal Notions the famous knclent Father ertuUian had of the Soul 6t Mari i what itii^ material and refiheti Opinidns jD^i Cartes and his Followers . have entertained concerning the Prefehce or J^lace 6f Spirits $ and what were the contrary Sentiments of Dn Henry More and his Adiiiirei^.

Now may not a Tertuitianijt take propet care for the Sal vation of his SouU tho' he thinkf the Nature of it be Corporeal? May not the Soul,of a Cartejian find the right Way to Heaven* tho' he believes his Soul has no Kc^ ktion to Place,.and exifts no where^ or in m certain Tlace?, tAsiy he not worflii^ God with Acceptance in Spirit aud in Tnith, tho' he conceive God himfelf. as an infinite^ ]y wife and powerful Mind void of all £x-tenfion, and who hath no relation toTlacef and tho' he fuppofe his Onmiprefence to bt liotbing elfe but his Univerfal Kn&wledge ami Tower and Agency^ thro' all Times and Places? And may not z Morift with^ the fiuhe Acceptance worlhip the fame God^ tho* lie believes him to be infinitely extended and penetrating all Bodies and all poflxblc Spaces}

What is there ih thefe philofophical P^^ ticuiatities, that fdrbids a Man to be truly pious,, while he believes 'his Soul to have an

]^ ^ immortal

immoiftal Being 7&tx tins Life/ and while' .hcfuppofes God to have all the rcquilttcPro-.pcrties and Powers for a Creator and Governor, and Judge of the World >

Yoa ^1 »% fome o£ thefe Perlbns hold gro& Ipconfiftencles^ 9nd believe Impofllbles, whUc they iuppofi^ a corporeal Soul to be 4$mmrtal$ or a (fo4 inj^nitefy extended thref Len^b^ Breadth and ^eptb^ who is a pure Spirit % and therefore Xuch a Soul can* not be immortals and fach a God cannot knbw^ OK govern otju^ge,

I amfwer^ It may pofllbly be fo: Thefe may be great Inconfiftcncies j and yet a Man may itncerely believe them both, who doei not fee the Inconftftency of them. And if we muft be condemned to ,HeU for believing Inconfiften* cies^ then Wo be to every Son and Daughter of Adam. What Man is there in the World free from all Error \ And yet every Error which he holds, is perhaps inconfiftent with ibme Tntth which he believes: It's hard to write Anathema upon a Man's Forehead, be-cauie of fome Inc6nft(iente in bis Opinions^ while he believes all neceflfary Truths, and pnftiics all the neceilaiy Duties relating to God and Chrift^ and his own Soul.

You' may perhaps (^jeH and fay. That he that believes thcScml to be corporeal, byl^on-lequence does not believe it to be immortal ^ or he that believes God to be infinitely extend* cd in Length'and Brcadtfi, by Confcquence

docs

docs not believe God to be a Qiirituai Beings who can ksiow and jiuU^ human AilRtirs: ami tlitts ki the fiune manneV hf the CdnCcqtencc <f [as own Sttppoittions, the Man that holds thefe [!>odrines may perhaps be proVed to be ft Brme ^U)d an Athtifi^

1 rtffyy And muft aU' the Conie4ucnccl thait can be drawn from the Miftakes <^ ^xif Man be imputed to that Man as his own O^-pinions? This Wotild rankx, dreadful Work Ik the Chriftian Cfadcchi The Armmian would rechice the Cdlvm^ into BUjjfhemf mi Jthe^i and IH^ewife the Ci/vit^ thd Arminimk By this uncharitable Method eiu:h of them would ix called Athens and Biajpbentert^ and be utteriy excluded firoM Oiriftiaa Gommunian by iiich a perVcrft Fradice as thtst

I would add yet further, diat by fnch uh^ tharitflble Conftmaions as thcfc, Thi^Cart^ Jlim Chriftian mi^ fay^ I can't join ill Woi^up with Dr. Mtre^ ieuid his Followers! fbr we have not thcfime (Mjtit efff^otjbif: I >worthip a God who is a pure Spirit, a pure ttfinictng Being, witikout Extcnfioa or Di-ntealkm i but tiiey Worfhtp a Bcii^ infinite* it extended, i. e^ ii^nitely kmg, broad and cftep) Tlie Mofifi might oy with the iamt %cAi I datuiot worfliip with a Cartejum^ fbi we worihip not the fame Objcft: He adores a God that is properly in no Place} but I WvMfhip that tSod Who penerrfRes all Things And Places, and is expanded thro' all.

N % K<Wlf

Now if (Uch Objc&ions as theic are. laA dulged and fupported^ no two Pcrfons could join together in any part of Divine Workup who had fuch different Ideas^ of the Divine^ Eflence or Attributes, left they (houid. ima«-gine they worfliip two diftinft or different Deities. And if this were admitted, where could wc find two Perfons who had fo t%r a^y the fame Ideas of God as to hold C6m<^ munioii in one Worfhip ?

This wretched Pra&icc of imputing all the diftant Confequeflces of any Man s Opinions or Miftakes to him, is quite contrary to out; Swvom's general Rule^ Matt. 7. 12. fFhat^ you wtmlatkat Men Jbould do toyou^ do ye. even fo to them. Let thefe Obje^ors be plea&d to confider that doubtlefs they thenw (elves in fbme Parts of their Religion are guil* ' ty of fome Errors or Miftakes in their Opinions I, for no Man s Knowledge is pcrfc^ i and if jttyie Errors, fliould be poflied home to their utmoft Confequcnces, perhaps they migh^' terminate in Blsjphemyy Atbetfm^ or mer^t Nonfenfe: But no Man would be willing tQ be treated in this manner hipifclf, {viz^ XQ have aU the utmoft Confcquenccs of his mil* taken Opinions be imputed to him, therefore be ought not to treat his Bfothers fo} accord? A iog to that univerfal Rule, fTkat ye would that Men Jbould do unto you^ that do ye air Jo to them.

Now K> apply thefc things to the pselent -Cafe, Sappofc^

. Strppofe,' for Infbnce, Timm and ^ithus both believe Chrift to be the true God: but TifMm fuppofcs him not to be Self ex* iftent^ becauie he iaith^ he is a Sm^ derived from the Father by an Eternal Generation. On the other hand, ^Vi&i;ix believes him to be ^elf-ExiJlenty becaufe he is God. Mow has ^iihus Reafon to (ay, that becauie Timen doth nor believe the Self Exigence c^ ChM^ therefore by Confeqdence he does not believe his Divinity? Or, Should T^imon be per-^ mifted to conclude, that becaufe Vithus believes the Sclf-Exiftcncc of Chrift, thereibre by Coniequence he does not believe bis Son-^ Jbi/f Would it be agreeable cither to the Realbn of a Man, or to the Ctiarity of a Chriftian, that thefe two Men Ihould anatbc* fiiatize' one another, or feclude each other from C-hriftian Communion becauie cf the C6flfccjutncc5 of theii^£)pinions, while thev both profefs ^ mi)ir^3in tliat ye/ks Chrifi is the Son of G<v^<^dhd hias^ch Conwunion in and \yith the Etcrn^ t^odhefad, as that both of thcni profefs him tty ^ true God^ and ^oth pky him Divine'Worft^jpi. ' Now' what I would •infer from hence is fhts^ that' itiice the diffeKnt Explications of the Define of t^e Trinity may be fo abufed to giv^'fuch Occali^^hs 'for Conteft, where ChrHlfan$are not wife and charitable, I would mher exclude all tbei particular Modets of f xpliiiation from the.2>riJw of Chriftitm,

•

CoffmunkHy than I wm^ occlude one Ciiri^ ftian from the Cburcb jaf Chrifi. Where a Man profdTes that there 19. but one (^od, and tret that Father^ Sm ^md Spirit^ have fuch a piftindion from each other, and fuch a Com;-^ inunion in and with thi9 09c Godhead as reu^ dcrs them alUfufficient ft>r the Charader^ and Offices Which they fujlhin i? the Goipel, and pays proper Honours to them accordingly, I^ would never conftrain hUn to determine any farther upon thoiie difficult Points, of the Union and DiJiinitiM of the Sacre^ Three % of the Self'Exifience^ the Eternal Genera^ tion^ or Eternal Troceffion oi the Son and Hoi/ Spirit• Nor whether they are t^reo Natures united in one Godhead, or whether one individnal Nature onfy.

To fum up the wbole, 'tis evident to me^ that the Holy Scripture itfelf, a^ I have alrea-^ dy proved elfewhece> lays the Strefs of our Salvation upon a Belief that Chrifi is the; Meffiah^ the appointed all-fufficient Saviour, a Truft in the proper Atonement or Sacri* fice of Chrifi for the Forgivenefs of Sins, a Dependence on his Gr^ce and Spirit' for L^ht and Holinels, and a Siihckiiifion to his Government, much more than it does upon any prc-cife and exaft Notions^ or Hypothefes concern^ ing his fDivine and his Human Nature % even tho' the Union of the %>ivini and the Hunidn Nature io him are in my Judgement: ttecefiary to render his Saivatioo compleat.^

Scripture

Scripture teaches us to concern ourf^lves about Regeneratim and Orace to be received !from the Bleffe^ ^^irit^ more thai about the Nature or Ejfinee 0/ that Spirit which regenerates us. It mjd^es our eternal Intereflr depend ixpoa the glorious Ch^ra^ers, Offices and Opevarions c^ the Three Perlbns of the BteffM Trinityy and our refpefHve Honours paid to them» rather than upon^ our philoibphi^ Cai and exaft Acquaintance With their Inmoft ElTence 6r Eflences, and their perfbnal Di*" ftinftipns. I muft believe tteit the Great God will' make merciful Allowances to itncere Souls' for their diflRrrent Sentiments, or for their Ignorance and Darknefi in ib (ublime and myflerious an Article, which almoft all Parties allow to contain fbme Unknowables and UnconcQivables in it.

S E C T I O N II.

fV^E T where Gedis pleajedto give greater ^ degrees of Light and Knowledge^ if we t^m further explain thefe Myfteries of Chri^ Jiianity in clear Ideas and proper Language, it is apiece of excellent Service done to the ^of^H of thrift.

A 9kar and happy Explication in wiiat man-

, nc£. ^e Father, ^01% and H^ly Spirit are to

be concdLyed as three Te^fonal jigents, and

as having Communion in one Goi&ead^

wcMild carry in it many dedrable Advantages.

N 4 J.

y

184}. On the Importance of any Human

X, Th}s: ^pald bc:|ike a Ray of facrcci Light let into fome of the inoft d^rk and diffi-i cult Paffagci of the W<?rd of God. This would hplp us to unfold.in9Xiy Scriptures which gt pr^fcnt lie fedcd in Oblcucityj i or at leaft }$, yrould affQcd us the. true Scnfib of feveral Xcxts which ^yreafon of the various Eicpo-r fitions of them, have hitherto given but ^ cm* fertain Sound and' doubtful Notices of Di« vine Ttutlv It would clear up a large part of the Word.pf God to our Underftandings^ 9nd teach ns to read the facrtd Tranfadipps of the Fathfft San and Spirit jn th^ Bible with mcsre abundant J^dificatioq*

2* This might teach us to perform oar various^ Putics of A4oratiou, Faith», l^ovp, and Obcf dicncc to lYitfacred Three^ fb.far as Serif twrt ' requites it^ in a more diftind and rational manner than we have hitherto done. The humble Chriftian would yicw ^nd iadore his heavenly Father^ his Saviour and his San^iifier with much more inward Pleafure, when he fhould be enabled to do it with much clearier auc^ more eipUcit Ideas of their idiyine Unity and piftii^dion.

3. Such a happy Explication of the Myftery of the Blejfed Trinity would vindicate this poArine ag^inft the Cavils of the Unbeliever fls well as again(lvthe Scofifbry and Infults of the prophane^ World* This would make it appipar how the Son and the iS^/'r// might be true Cod without injury to the Divine Honour, QiQodth^'^athet. * 'There

t- . - • « -s

Scheme to explain the Trinity^ 18 e

There have been foihe Jintitrinltaraan yfntct^ who have dcnyM the Po/nbility of die' Godhead of the Son and Spirit in any Sffffe or Modus at all i and have pretended to prove that every Model and Manner of Explication of this DoArine hath fome Ab^ fiyrdity and Inconiiflency belonging to it.. Now it would be certainly of confiderablc Service to the Truth to exhibit fome Scheme, fome Manner of Explication to the World, wherein it is fairly confident with the Rcafon frf^ Thi/ig$ and the Language of Scripture, tliat (hie; Sfn and Spirit may have communion in true Godhead as well as the Father: And that tho^ there be but one God^ yet the divine ^ames and Attributes may be afcribed to the Sacred Three^ as having Communion in thi$ one Godhead.

. 4. Ttus would be a.glorious means of vin^ dicating the Tratejiant Religion againll the Charges which are brought by the Tapijis^ who tell us, that we refofe their Do£^rInc of Tranfubjtantiatian becaijife it Cec^is Incon* Meiit to $en(e and Reafon, and yet we believe the Doftrine of the Trinity which is charged with the fame Inconfidency. We often find fault with, them for making the .Words Mll$€ry and Sipematjural an Aj}lum and Refuge whereby to fcreen them (elves from the Charge of a moft abfurd Opinion, that is, oiBreadbecpminf^FleJb^ zndret retaining jhe Troperties of Bread at tbe fame time. ' They

They in the like manner find fault ynth us for making the famcWords Mj/fteryxad, ^nfer^ natural z. Refuge for our feiveis^ while ve pro^ fcfi Three difiin£t ^erforis in qne God.

I confefs there are many things to be t&ii and that with great Jufticc, t6 Vindicate this Conduft of Troreftant Writers in the Doc^ trine of the Trinity^ which ean never Ctvtt to defend the Toptfb Dbarinc of Tranfk^ ft ant tat ion} for one is a Thtmc or Subjeft that concerns the deep things of the Divine Nature; the other relates biit to Fleih and Bread, which are Ob)e£^s that fall entirel||^ within the Compa(s of our Sen(es and our reafoning Powers 5 and Hz can much b^er judge and determine nji)hat it and what ii vot a real loiconfiftency in the one than in the other.

Yet after all it would be a vaft Advantage in the Defence of our KeDgion againft the AG-faults of the TMifts^ and it would vindicate'^ Chriftianity moft glorioufly in the Eyes of JewSy Heathens and all InJUels^ if wi could find fome plain, eafy^ natural and obvioos Account of this matter how the Sacred Three which are reprefciited in Scripture under di£^ tind Perfonal Chara^ers have a communion in one Godhead.

5. I add farther, that if it were poflible to exhibit a Scheme of Explication which (honld be f6 plain, ib eafy, fo agreeable to the light of Nature, and yet fo happily corre^ndeht

with

vrith Scripture as to qiptivate the Aflcnt of the Leiamect and U^nlettned at the very Pkh

Sofal of it, what a glorkms advantage would le Charch of Cbrifi obtain -bf this meaM towards its Unity and Peace! What a Bldfoob ]|£nd would be put to thofefliaraefol Quarrels and Contentions on this Subjeft, that have in every: Age more or Icfs divided the Chrifiian World' ^ laid it bleeding with many Wduikdft ^

There arc fome diffieolt parts of our Holy Religion whiph have been fb far explained by' dieiinited labours and Prayers of pious and karncd Men, that Controveriies about thcnflk ore^ well nigh ceafed and the Dilputes- brought^ to |u end. The humble Believer has been> enlightened and taught to unde^^d the Ar-^ ticks which he profeflcs: The prophane Ca-^ viller and the fubtil Critick have been baffiol by the meer Force of Argument (et in a dear ai)d eafy Li^: and why may We not hope for the fame Succefs in this (acred Articic' bf the Trinitj^ by humble and laborious £n« quiries into the Word of God^ with a depea-' dance on the Aids of the Divine Spirit, wha is pronufed to guide us inte all Truth ?

It muft be acl^nowledgcd indeed, there has no publick received Scheme been yet fo fuc« cef^ul to explain this Do^rine but what has ftveral Difficulties attending it, and has left roo much room for the Cavil of Unbelievers^ Nor have anf of thefe Schemes fatkhcrto very Q^uch aiSfted the unlearned Chriftian in the

Fraftice

_ 1 J • »

188 On th$ Importanct of any Human

Praftice of. his. pevotipns^ or bleft him with much clearer and jufter Ideas of the matter than his own reading of the Bible had ^vcn him before.. . •

And it o^uft be confeft alfb with Sorrow and Shame, fhat foine Writers have inyentcd or enlarged fpecial Explications of the iacred Dodrine with too great a NegleA of Scrip-tore in their Studies, They have afiefted to be wife in, Words without Ideas. They have fetfordi.their own Learned Explications of the DbOiriqe of the Trinit/y in founding Schoiaftic Phrafps: and hard Words^ with gre^t aflurancc; and Jbave helped Men to talk rpuhd*. ly on this fublimc Subje£): with a great £x*^ uberance and Fluency of fuch Language as has' been cftablilhr/into Orthodoxy. Thisfacred, Dodtrine h^ )><^n too often dreft up by Aur thocs in abundance of I4ftaphyfical Thr^fes borrowed from the ^optjb Schools^ but -withn out any dearer Conceptions of the Truth than t;heir primitive Predeceflcirs had atta\ne^/br i^n their mcano: Brethren po0e^ xirith-^ out that learned Language.

But tho' nojttf^g has hitherto been done fo eiFedualiy a? oqc c^iuld wifli^ io remove. all Difficulty ap.d Confufu^n, j^t he is a boJd Man that will venture to Jif^^^ ^v^^I^^ng, Bar upon cric fervent Prayers and l^umble S^udy of the Scripture, and upon all v^^ La^ bdurs and Hopes of the ptci<pnt and future Chrlftian Ages, meerly bccaufe ttie Ag;es pa(^

have

.4

•

have not been fkvoorcd with thoie; h;ippy Hints whereby to. unfold thefe faaed Myfteries^ and. to reconcile the Difficulties that attend thenL

S E C T I O N III.

J^UT after all^ what foe ver Light at ^Knowledge we may fuppofe our/elves to have attained in the Explication of this Jublime ^oHriney we ought not to be over^ folicitous to profelyte other Chriftians to out particular Scheme s much lefs to impofe it on 4be Confciences of others: We Jbould ever take €are left by anxious Enquiries into things lefs necejfary^ wejhquld unhappily di^ vert our/elves or. others from thofe duties ana praSlical Rezards^ which we all awe to the Father^ Son and Spirit^ and which all parties agree to be necejfary to Salvation.

It is an important I^eflbn both of natural and revealed Religion^ that we (hould lay out our greatefi Concern and Zeal on things of the greateft Confequence : and we have already proved, that it is of much higher Mo^ ment to wait for divine Bcnefics from the Sacred Three, and to pay our proper refpe&ive Honours to the Sacred Three^ fo far as Scrip* ture requires it, than to know how far they are the (amc, and how far they are diftia-giiifhcd. Indeed when we have arrived at

any

190 Oh the Importance of any Hutnart

any £uther Light in feme divine Dbfltinc, ve ourfctvcs may find greater Clearnel^ of Thought, with more Eafe, Satisfaction end Pleafure in the Prance of efpecial Duties} yet the moft enlightened Perlons ought not to give unneceflary and onreafonable Diftur-bance to all thofe who pta^life the fame Da^ ties, tho' they do not attain fo cle^r Iddis at God may have blcft and favoured them with. , If wp labour in our Zeal to profclytc^tte \Leamedto our Scheme, the moft part of thrai are fo deeply rooted in their old Opinions^ fp unmoveably eftabU(hed in their partica-iar Forms, fo felf-fatisfied in what they believe. jfo much prejudiced againft any further Lights that we (hall probably do nothing but awaken their learned Anger, to fix the Brand c^ He* Tijy upon us, and to overwhelm ttke Hints of any brighter Difcovery with ClamoursL and hard Names^ and drown them in Noife ^and Darknefs.

If we are too folicitou^ to pcrfuade the tm-learned Chrifiian to come into any better Explication of this Do^rine tlian he has learnt \n his younger Years, we have the fame huge Prejudices tQ encounter here as in the katned tVwldi nor can we hope for mudi better Succcfs, if we attempt to change his ancient Opinion by a hafty and induftrious Zeal. Hard Names and .Reproaches are Weapons ever at hand, and common both to the Wife 9nd the tJnwife, the Greek and the 'Barbarian. Th€ vulgar Chriftian is as expert at them as th< Scholar. Befidesj

>

•I

Scheme to explain the Ttinity. k^k

Bdidesy if he be a Perfon of weaker Uti« derftanding whom we tddrefs with our new Explication^ and we fet ourfclves tiard ae work to fhake his old Notions^ but in the mere Modus of things, we may happen to unhinge him, as it were, and throw' him off from his Center} we may imbarrafs his Mind With inward Contcfts, which may be too hard for him j and we may tempt him to lay out too many of his Thoughts and Hours on fome particular Educations of this Doctrine, on the Subjtance of which he had long before built his pious Pradices and De^ votions, tho' mingled with fome innocent Miftakes,

Yet thefe accidental Inconveniences are not a fuffident realbn for out fupine and perpe^ tual Contentment with confuted Sentiments and unintelligible Speeches about tht Modus of facred Truths, if dearer Ideas arc any ways attainable. There are juft and ilrong Motives that may excite us to fearch into the deep things of God, and to propose all our Improvements in Knowledge, to the World ajid the Church, tho' there are no Reafons or Motives fufficient to impel us to impofe our Improved Notions on others, or to rwife Contehtions and Quarrels on the account of them.

All our particular Illufiratians therefore; or clearer Conceptions of this fublime Doc* ttthc which God at any time may have favourc<i

ul