The doctrine of faith wherein are practically handled ten principall points, which explain the nature and vse of it / by Iohn Rogers ...

SEeing a lively and justifying Faith is above all other graces most ex∣cellent, profitable and necessary, as being that a∣lone instrument whereby wee apply unto our selves Christ Ie∣sus and all his benefits for our justification and salvation: And seeing withall it is of such difficulty to be obtained (for it is as easie to fulfill the Law as to beleeve the Gospell) and a thing wherein men may and doe so soone and often deceive themselves, and so dangerous and deadly if they be deceived: therefore I purpose by the ass∣stance of Gods grace and holy

Spirit, to handle this doctrine of Faith at large. And for our more orderly and distinct pro∣ceeding herein, I will princi∣pally insist upon these points and heads which follow:

1. What Faith is.

2. The Author or chiefe efficient, and by what means it is wrought in us.

3. The degrees of it.

4. The excellency of it.

5. The difficulty of it.

6. The necessitie of it.

7. The perpetuity of it, and that true faith cannot bee wholly lost.

8. The signes and fruits whereby it may be knowne.

9. The lets and impediments of it, which make it to bee of such rarenesse.

10. The contraries of it.

And the Lord erable mee so sufficiently to handle these things as they be in themselves

profitable and necessary.

First I will shew what faith is.* 1.1 This is needfull to bee well cleered and handled as the ground of all the other points that follow. To which end I will first distinguish it from those things that are called faith in Scripture, and bee not the faith I am about, and from false and unsufficient faiths, and so shew what it is not first, and then what it is.

1. It is not our beleeving a∣ny mans word, or promise to us, or mans writing, which is a faith and confidence in him; As if a great man should pro∣mise to free a poore man out of prison, by paying his debt, hee beleeving it, it comforts him much: But the faith wee are a∣bout to speake of, respecteth God only, and his Word, and not mans words or writings, nor humane things.

2. It is not fidelitie and faith

fulnesse in keeping our promi∣ses, which is called faith on Gods part, as Rom. 3. 3. so on ours, Gal. 5. and among the fruites of the Spirit, faith or fi∣delitie is reckoned one, so Mat. 23. 23.

3. It is not the doctrine of the Gospell, which yet is called Faith Acts 6. 7. Gal. 1. 23. and oft in the epistle to Timothy.

4. It is not a particular faith of the lawfulnesse of this or that to be done, as in things in∣different, of our liberty purcha∣sed by Christ from the bondage of the ceremoniall Law, which in Pauls time some stronger Christians beleeved, and there∣fore did eate any thing without making conscience, and which yet the weaker did not, but made conscience still of them: and now this is a faith to be∣leeve their liberty spoken of, Rom. 14. hast thou faith? which is not to bee understood either

of a generall faith, beleeving the whole word of God, nor of justifying faith, but of that par∣ticular liberty, and therefore he bids them that have it, to keepe it to themselves, at least for a while, and not by words or deeds to shew it forth to the hurt of their weake bre∣thren. Now the other faith it is not meet we keepe it to ourselves, but wee must con∣fesse with our mouthes, and be ready ever to give account, and also must shew forth the fruits of it to the example of others.

It is not historicall faith,* 1.2 which is a beleeving, not of the stories of the Bible onely to bee true, but a beleeving of the whole word of God, the arti∣cles of the faith; but beleeved onely in a historicall manner generally, not applyed particu∣larly to himselfe.

To know the word of God more or lesse of it, yea the

whole Scripture, and to give assent that it is true, and goe no further, is historicall faith, and may bee in reprobates both within the Church, as also in such as be without the Church; as Turkes beleeve that there is a God, that Christ was borne 〈◊〉〈◊〉 the Virgin Mary, the resur∣rection of the dead, &c. yea, the Divells have it, Iames 2. 19. And therefore such a faith is unable to save. But true faith is this, and more, it addes par∣ticular application of it to his owne selfe. Every true belee∣ver hath historicall faith, but historicall onely is not true faith, therefore let none con∣tent themselves herewith, for howsoever they may thinke themselves some body if they can tell the stories of the Bible and can discourse, and because they verily beleeve all things to be most certaine, yet they do no more than some Atheists,

no more than the divells, and therefore it is poore to bragge thereof.

It is not Temporary faith,* 1.3 of which much in the Scripture is spoken Mat. 13. parable of the sower, the thorny ground Luk. 8. Ioh. 2. Many beleeve, but our Saviour would not commit himselfe unto them, and Simon Magus beleeved. This hath more than the former,* 1.4 adding to knowledge and assent, a pro∣fession of the Word: yet living still in their sinnes, and carnall estate, it is not sufficient for sal∣vation.

Some Temporaries goe fur∣ther than some, divers degrees; some besides profession are mo∣ved at the Word, affected with some kindes of griefe at such doctrines as serve to move griefe, and joy in that that moves joy, heare the Word with joy, yea also reforme ma∣ny things, cut away outward

evills, take up many good du∣ties publike, yea and private. As some of the Israelites by murmuring were cut off a lit∣tle after they came out of Ae∣gypt, some went on further and then cut off, some further, and there fell, some even within eleven dayes journey, and never yet came to Canaan; so here Thus farre went Pharaoh, Iehus, Ahab, Ananias and Saphira, Iudas, Nicholas the Deacon, De∣mas, Alexander; notable. Tem∣poraries, and yet but Tempora∣ries, seeing afterwards they fell away. For men may have great knowledge, assent, pro∣fession, yea excellent gifts, and shewes of every grace, (and goe a great way to the de∣ceiving of themselves and ma∣ny others) and yet for want of particular apprehension of Christ, they are not planted into him, have no sap of grace and sanctification; and there∣fore

cannot continue but wi∣ther away in time, like seed in stony ground, hasty indeed at first but not durable, as corne on the house top. This being built on a sandy foundation, as the countenance of men in au∣thority, profit, pleasure, credit, novelty, when any of these faile, or some strong temptati∣on cometh, they breake off and fall away, or if none such come, they may continue so to their end, and perish, though most be discovered, at least vehe∣mently suspected of those that have understanding of the way of salvation.

* 1.5

Though the world, first and last takes them for right honest men, and good Christians as can bee, and though they them∣selves would desire to bee no better, yet the servants of God suspect many of these by their coldnesse, standing ever at a stay, taking liberty in some

things, especially if it be a little point, lothnesse to be examined, their whole estate never trou∣bled with doubting, &c.

True faith goeth further than this, for the beleever particu∣larly applieth Christ to him∣selfe truly, and so lives by him a true sanctified life: this tempo∣rary falls short; therefore let us beware, and not trust to it, the rather because most of the people of England be deceived herewith, and goe no further. Yea most of the people bee of the worse Temporaries, onely beleeving the word of God to be true, and professing it be∣cause law enjoynes them so to doe; but see how most live af∣ter their owne lusts, and there∣fore have no true faith which purifieth the heart. And this would soone be seen if any alte∣ration of religion should come, flying as sheepe from before a dog: so most of these would

turne from the Gospell, to the Masse, as they did in Queene Maryes time.

There be many of the better sort of temporaries among us,* 1.6 some that goe further than some, and yet but hypocrites, and will fall short of heaven.

Therefore let us take heed that we content not our selves securely as many doe Oh ex∣treame folly of many that are but meere Temporaries, yea and none of the best of them neither, by many degrees, and yet thinke themselves well and in a very good case, which yet are farre short of many hypo∣crites which bee now in hell: yea, they are farther short of that was in them when they li∣ved here than they bee now of the best Christians, and yet thinke well of themselves. How many that never confest their sinnes as Pharaoh, and in∣treated Moses to pray for them

in all their life, never humbled as Pharaoh, but remaine obsti∣nate and wilfull, never hung the head in their lives, but goe on boldly and madly, that never had such good motions and speeches as Balaam, never a heavenly or good savourie thought, but horribly prophane or muckish, never as Iehu zea∣lous for God, but as cold as a stone, no heart for God, or to hinder any sinne, nay the con∣trary, to set up evill: many ne∣ver did as Herod reverence Gods Ministers, heare them gladly, reforme many things, nor as 〈◊〉〈◊〉 and Saphira, but ra∣ther poll from the Church, as 〈◊〉〈◊〉, that have not onely no such gifts but nothing so unbla∣mable a life, and yet thinke they shall bee saved: if they which went so farre beyond you, bee yet goue to destruction, doe you thinke you shall doe well? o•• 〈◊〉〈◊〉 folly and madnesse!

Never then bee quiet till you ••eeven with, nay have out-stript ••ny Temporary in the world, ••hough not in gifts, yet in truth ••nd honesty of heart, in parti∣cular applying Christ, and living ••y him in soundnesse in all ••hings.

Many a man loseth a great ••eale of labour, and his soule ••oo, for want of a little more ••dded; a small thing parts God ••nd them: many a time they ••ose Heaven for one lust, as Iu∣••as. God hath set downe that ••e will not abate a hairs bread••li ••f his price, and they thinke ••hey offer faire, and will goe no ••urther, if this will doe it they will goe on in their bargaine, ••lse not: if you will be content with that they have done, so, if not, they will not unsettle and ••isquiet themselves now after so ••ong time of profession; that they have beene moved at a Ser∣mon forty yeares agoe, have been

well thought of alwayes, and now to begin againe, they will never yeeld to it.

Like one that should come to a Merchants celler to buy wine•• hee tastes and likes very well, commends them for very good, cheapens, comes neere the price, the Merchant will not abate, hee will not rise, so hee goes away without. Thus is it with the Temporary, though hee offer saire, yet he will not come up to the Lords price. O bee not so unwise, lose not all this labour you have taken, in hearing, read∣ing, praying, professing; and it may bee have beene called Puri∣tanes, and beene hated for your well-doing, & yet lose your soule for a little more: therfore as our Saviour said to the yongue man that boasted hee had done all these, yet one thing is lacking, so say I to this man.

It is not Faith of miracles,* 1.7 which is when a man hath some

particular word or revelation from God, that hee will use him to the working some ex∣traordinary things, as, casting out of devills, healing diseases, removing mountaines, or some revelation of some thing to come, whereby hee is able cer∣tainly to foretell it, as Balaam. This Faith hath its doubtings, which were reproved in Moses and Aaron, Num. 20. 12. in the Disciples, Matth. 17. 20. in Pe∣ter, Matth. 14. This is common to reprobates: Iudas had it; by this divells were cast out, Mat. 7. 22. This may bee severed from love, so cannot true Faith. When he saith, 1. Cor. 13. 2. if I had all Faith, hee meanes not every kinde of Faith, but all of that kinde. The greatest de∣gree of this Faith may be with∣out love: many had true Faith and this too, as the Apostles; some this and no true Faith, as Iudas. Many had then, much

more now, some true Faith th•••• yet have not the other; for it i•• now out of date, lasting onely for the beginnings of the Go∣spell, for confirmation thereof but this true justifying Faith i•• now, and shall bee in th•• Church of God to the end 〈◊〉〈◊〉 the world.

So the passive Faith of mira∣cles is not to salvation when •• man was perswaded that such as were called of God thereto could and would heale them and that by a word, Acts 14. 8. 9. If a man had either of both hee would thinke himselfe like Simon Magus, some great man but he might perish for all this. The poorest true beleever is far greater than hee, Luke 20. 20. that removes the devill out of his bodily possession, this out of his spirituall; and consequent∣ly, that from the bodily, this from the spirituall death; that cures, bodily blindnesse, lame∣nesse,

this cures the spirituall; ••hat removes mountaines, this ••emoves sinne from the soule ••hich stickes neerest.

But true Faith containeth in 〈◊〉〈◊〉 more than all that is in these.* 1.8 〈◊〉〈◊〉 hath indeed some things cō∣••on with them, which I will first speake of, and then of that wherein it goes beyond them.

First, in true Faith there is a knowledge of Gods Word re∣quired: secondly, an assent, &c. For knowledge this is the ground of Faith; no Faith without knowledge, Rom. 20. how can they beleeve in him of whom they have not heard? Faith commeth by hearing, and that of the Word preached. A∣gaine, That we beleeve with the heart we must confesse with the mouth, and how can wee confesse that wee know not? therefore Faith is the gift of God, whereby a man is parti∣cularly perswaded of his owne

salvation by Iesus Christ, a gift of God, not of men: for the•• all should have it, and that they have not, 2 Thes. 3. 2. It is no•• got by bookes, as arts and scien∣ces, no man can worke it i•• himselfe or any other, parent i•• his childe, husband in his wife &c. We see by experience how long many live under the Word, and yet have no Faith. Vse. Let them be thankful high∣ly to God that have it, let the o∣ther seeke it of him: but ma∣ny are like those, Ioh. 6. 52. that understood not our Saviour Christ, and yet would not aske him, so now there bee many who as they cannot worke Faith in themselves, so will not beg it of God neither.

It is true, wee cannot know the things that wee beleeve to the furthest end and perfectly, as the creation of the world of nothing, our Saviour Christs Incarnation, the Resurrection

of the dead: but know them as ••••ey be revealed, we must.

There must bee a convenient ••easure of knowledge of the ••rounds of Religion, before ••aith can be.

1. This condemnes the Church of Rome which keeps people in blindnesse,* 1.9 and teach∣••th them to beleeve as the Church beleeves, though they know not what it is.

2. All ignorant people a∣mong our selves, who partly for want of catechising, partly for want of care in themselves to marke publickly, or to helpe themselves in private with such helps as God hath given them, do remain so earthly, carelesse, and notorious ignorants, as it may therefore bee concluded that they bee a generation that have no Faith.

This will witnesse heavily a∣gainst them, seeing there is now meanes of knowledge to

all that will take any pain. Oh therefore stirre up yo•• selves to get knowledge, 〈◊〉〈◊〉 quest your Ministers to ca•• chife, and reade catechism•• your selves.

A convenient knowledge the principles of Religion necessary to be had. Though may bee a man know not eve•••• particular of his misery, 〈◊〉〈◊〉 how hee came into it, and 〈◊〉〈◊〉 fall of Adam, yet a knowledge of his misery by sinne, and pu∣nishment deserved is necessary so of Christ, that there is no sal∣vation but by him, and by 〈◊〉〈◊〉 death, though not knowledge particular of Christs nature and offices. And so in the other prin∣ciples.

2. In true Faith is an asse•••• to the truth of Gods Word, and that not wavering 〈◊〉〈◊〉 firme, not because we see how or can render or see reasons 〈◊〉〈◊〉 the truth of the things, but be∣cause

God hath spoken them, 〈◊〉〈◊〉. Pet. 1. 16. hee knew the ••••ngs hee taught concerning ••••rist were no fables. So Paul 〈◊〉〈◊〉 so resolved of the truth of ••••at he beleeved and taught, as 〈◊〉〈◊〉 durst pronounce him accur∣•••• that taught the contrary, 〈◊〉〈◊〉 was ready to lay downe his 〈◊〉〈◊〉 for it, as the Martyrs.

And here by the way under∣stand what is the Object of ••aith,* 1.10 viz. Gods Word, not ••••ans word, or conceit, or any ••••ch thing. I beleeve such a ••••ing as that I shall bee saved, because God hath spoken it, not because I thinke so, or because 〈◊〉〈◊〉 finde it so written in the Apo∣••rypha or some mans writing. 〈◊〉〈◊〉 beleeve like a foole, except I can bring Gods Word for that I beleeve; for that is the onely foundation and ground of true Faith, because God hath spo∣ken it, that is well: for then we may beleeve it, and otherwise

wee beleeve like children; ma∣ny beleeve and cannot 〈◊〉〈◊〉 why; A groundlesse faith.

Secondly, the whole word 〈◊〉〈◊〉 God is the object of faith law, gospell, commandement prohibitions, promises, threat so that I must beleeve all, and not as some, that beleeve 〈◊〉〈◊〉 promises, but not the threat•• Yet the most proper object 〈◊〉〈◊〉 faith is the Gospell, and Christ therein exhibited, and life and salvation promised by him: th•• promise of life first, and the•• all other inferiour promises of preservation, provision, of per∣severance, audience. It is the beleeving the promise of salva∣tion by Christ that saves us, not the beleeving of any part of Gods word; therefore they that beleeve the mainefully (as they say) and yet have no faith in the inferiour promises, but runne to unlawfull shifts, or be utterly dismaied in any trouble,

they deceive themselves: if the ••reater, then much more the ••••sse, Rom. 8. 32. Some can∣not bee confident of outward ••hings, and those inferiour pro∣••iscs, except it be from belee∣••ing the maine promise, &c.

Next to the assent in true ••aith, followeth that wherein 〈◊〉〈◊〉 outstrips the other two false ••aiths, viz. a particular applica∣tion of the word of God, espe∣cially the promises, even the promise of life and salvation ••y Iesus Christ to a mans owne selfe; for as hypocrites beleeve the threatnings in generall, but not to themselves; so the pro∣mises, &c.

It is therefore a particular perswasion of my heart,* 1.11 that Christ Iesus is mine, and that I shall have life and salvation by his meanes; that whatsoever Christ did for the redemption of man-kinde, hee did it for mee, &c.

A perswasion, not a concei•••• an opinion, or blinde and 〈◊〉〈◊〉 certaine conjecture, but it is perswasion of the heart. And here by the way understand th•••• seat of true faith,* 1.12 to bee th•••• whole soule of man, not in th•••• head onely, or heart onely knowledge and assent in th•••• head; the particular apprehen∣sion and application of it 〈◊〉〈◊〉 ones selfe, and the confiden•••• and comfort growing thereo•• is in the heart; so that faith 〈◊〉〈◊〉 begun in the head, but not per∣fected till it come in the hea•••• Act. 8. towards the end; if th•••• beleeve with all thine heart. Act. 16. God opened Lydia's heart: and Rom. 10. with the heart a man be∣leeves to righteousnesse.

Faith is a perswasion, as Rom. 8. 38. I am perswaded; and 〈◊〉〈◊〉 therefore called knowledge, 〈◊〉〈◊〉 shew the certainty. By his know∣ledge shall my righteous serv•••••• justifie many, Esa. 53. 11. This 〈◊〉〈◊〉

life eternall that they might know thee, Iohn 17. 3. Ioh, I know that my Redeemer liveth. 2 Cor. 1. 1. 1 Thess. 1. 5. Hence also it is, that it is called Heb. 11. 1. A demonstration, from the word of God of such things as be above beliefe: and an evidence of things not seene, making things absent to the beleevers to bee present, as resurrection to eternall life. It is also called an assurance Heb. 10. 22. draw neere in assu∣rance, and Rom. 4. Abraham was fully assured. Though every faith be not a full assurance or per∣swasion, yet every true faith hath assurance and certaintie in it, and tends hereto more and more: for the weakest desire to be assured, yea, that faith that is weakest hath certaintie in it, being built on certain grounds, upon the word of God and pro∣mise, or on the witnesse of the Spirit.

As a man in a dungeon sees

light at a little crevis, as certain∣ly as hee that is abroad, though not so much; And a purblinde man sees the Sunne as certain∣ly though not so cleerely as the quickest sighted. A shaking pal∣sie hand shakes in the reaching out to take the gift, but it holds it surely; so true faith is oppo∣sed and assayled with doub∣tings, but they bee not of the nature of faith, but of our own corruption, and the unregene∣rate part, as faith is of the part regenarate. When they looke upon themselves, they doubt and feare; when upon Gods unspeakable goodnesse and in∣fallible truth, then they are bold in beleeving: so that a weake beleever doubts betweene whiles, not of Gods word, or whether Christ bee a sufficient Saviour, or whether or no God will performe his promise to humble and contrite hearted sinners that seeke and cry unto

him for grace and mercy, &c. but whether he be such an one or no, which hee shall know more certainly in time, &c.

It is a particular perswasion, My Lord, my God, saith Thomas, and Iob, My Redeemer liveth, and Gal. 2. 20 and Mary, My Saviour. According to that of the Pro∣phet Hab. 2. 4. The just shall live by his owne faith. This is set out by divers phrases of Scrip∣ture, Iohn 1. 12. Beliefe is called the receiving of Christ as the hand a gift, and eating Christs flesh, and drinking his blood, Iohn 6. putting on Christ, Rom. 13. Which is an appropriating that part of the meate to a mans selfe which is prepared. And as he seeing, liking, and commen∣ding the meat nourisheth not, if it bee not eaten, so not the knowing of Christ, assenting to the truth of the promise, and of Christ the Saviour, except 〈◊〉〈◊〉 ap∣ply him to mee.

And this is signified by the particular setting downe the articles of our Faith, which are not well beleeved when in generall, but when every of them is particularly applyed to my selfe; for what availes to beleeve that God is a Father, if I beleeve him not to bee mine? and Christ a perfect Sa∣viour who dyed for mans sins, rose againe for his righteous∣nesse, except I beleeve hee did these for mee? and so in the rest; That there is a holy Ca∣tholike Church, except I bee a member of it; forgivenesse of sinnes, resurrection to eternall life, except I beleeve they belong to mee.

This is confirmed by the Lords ordinance of the Sacra∣ment wherein he applieth Christ to us in particular, and wills us to appropriate him to our selves. In the Lords Supper God gives Christ under the

outward signes of Bread and Wine; as if he should say, As ve∣rilyas I give thee this, so verily I give thee my Son & all his be∣nefits. Now as every one parti∣cularly takes the bread and wine, eating and drinking the same, so are men thereby taught to reach out the hand of Faith to take Christ home to them.

This serves for examination,* 1.13 that every man may try whe∣ther he have this particular assu∣rance yea or no: if hee have, and that well grounded, and so have a true faith, herein he may bee comforted.

As for those that are not par∣ticularly perswaded, they re∣ceive no fruit or benefit by Gods holy ordinances. Some because prophanely they never regarded any such thing, but have spent their time about o∣ther matters, esteeming this as a matter needlesse, or to be had

at pleasure; and therefore have never thought of it: therefore cause have they to bee ashamed and awakened.

Others have it not, because they have sought it most lazily, who now and then have beene toucht with some little sight of sinne and danger, and by the provokings of the Gospell have been moved sometimes, but as soone goes out againe, and o∣ther things put it by, and so seeking coldly and by fits have got nothing.

If these had a lash or two more of the Law (as they must ere they will mend their pace) it might doe well. But doe men trifle about the weightiest matters, and thinke they will come alone or at leisure? Oh let such remember that the sloathfull hand maketh poore.

Others have it not, because they never seeke it, as suppo∣sing that it cannot be found, be∣cause

they thinke none can know so much of Gods minde, and that they be proud that say so. These like Ratts bewray themselves by their owne noise, that they be no beleevers; for Faith is a particular per∣swasion: and because they are not assured, they would that no body else should.

Neither indeed can I tell how they should, seeing they ne∣ver had their proud stomackes pulled downe, to deny and goe out of themselves with heavie hearts for sinne, to seeke mer∣cy, nor have their proud hearts stooped to Christs yoake and government. But such must come to another passe ere they come by any assurance.

What if they have none? yet others who being meekned and humbled, doe seek mercy with broken hearts, and are willing to stoope in all things, these may and shall get assurance,

when such carnall worldlings shall be cast out. They thinke it impossible, but the impossibility lyes in their proud stomackes, if they would but come downe as they ought, they should find it possible, and should obtaine it.

Others are perswaded, yea and fully too, that they shall be saved, but if you aske them how they came by it, they can∣not tell. Such thinke that it is sufficient to have goods, though they cannot tell how they came by them.

Nor can they prove it, or have any ground from Gods Word, and yet they are so veri∣ly perswaded; but why? they say they are not book-learned, but all the towne cannot beate them from it. But doe you be∣leeve, and cannot prove it? Some will say, because God is mercifull. So God is just, and will bee glorified in the con∣demnation

of all ignorant and carelesse persons. Some be∣cause they have not been so bad as many others, but carefull to pay every man his owne, and to doe no body wrong. A wofull reason and rotten ground; if it had beene quite contrary it had beene much better to bee liked of, seeing now they thinke to be beholding to themselves for Heaven; and publicans and sin∣ners shall goe to Heaven before such proud Pharisees. Some by their good repenting, never having Christ in their eie. Some more cunning, say they are sure to be saved, and that by Christ, and that he dyed for them, but what promise in all the Gospell doe they prove it from, or ground upon, they cannot tell.

But it may bee they will say, Christ dyed for sinners: but I am a sinner say they, therefore he dyed for me.

But Christ came not to dye

for all sinners; but for the hum∣ble, broken in heart, penitent, which these are very farre from.

But some I know, yea di∣vers in this company I am per∣swaded, have attained this true and particular assurance, and are able to prove how they came by it, and by the fruits of it can approve it. Let these be thankefull for that they have, and for all the meanes whereby they came to it: and knowing themselves to have such a lively Faith as is necessary to salvati∣on, let this provoke them to labour after the increase of it by a constant use of all good meanes, and godly watchful∣nesse, and good conversation.

And for those that yet have not this perswasion, but seek it, as the one needefull thing, let them not bee dismaied, seeing they are not wholly without it, but let them continue, and la∣bour,

and in time they shall see more.

2. Next this confuteth the tormenting doctrine of the Church of Rome, that teacheth that particular perswasion and assurance of Gods love is here∣ticall pride and damnable pre∣sumption, and that men may hope well but goe no further, & so hope, as yet they must still be in doubt and feare, which they count to bee a vertue in our Faith to be mixt therewith, which is a grosse thing, seeing they are of the flesh, and the unregenerate part, and wee are bidden to beleeve, and not only to hope well.

They finding people in trou∣ble of minde, doe hold them in doubting, and by their do∣ctrine leave them in desperati∣on, because they teach them not to looke for salvation by the free mercy of God, and the merits of Iesus. Christ, but

partly at least by their owne workes; therefore they tell them they must goe thus farre a pilgrimage, and offer to this and that Saint, lay out thus much for Indulgences, repaire such a Church, give thus much to such a Cloyster••; and doing thus they may bee in good hope: and for the more furety they must give money to the Priests to say Masses and Dirges for them, that if their soules happen to goe to Purga∣tory, they may be soone delive∣red. And hereof it commeth to passe, that they seeing their sinnes many, and deserving cer∣taine damnation, and their workes imperfect, are ever af∣fraid they have not done e∣nough, & so fall to despaire, the proper fruit of this doctrine.

But why do they thus teach? onely for their owne gaine, to fill their coffers, like unconsci∣onable Chir••••gions, that set

forward a wound to day, and backe tomorrow, and lay poi∣soned things to it, making it a grievons sore, to picke out the more money, whereas they could have healed it quickely, but then they should have had ••ut little mony.

And as some Lawyer that sets forward a mans cause in Law, but after lets the Adver∣sary have a vantage, that it may bee the more difficult and longer-lasting suite, and also make the Clyent double the ••ees, and yet it may bee lost at last; so these, if they would ap∣plie the right plaister at first, should deale well: but then the cure would bee too soone wrought, and their kingdome would come downe, as Gardner said: If you open that doore to the common people, then all is gone. By this craft they have their living, as Demetri••s said, Acts. 19.

But let us thanke God that wee are not under this woefull bondage, in which men are continued long in doubting, and at last brought to utter de∣spaire. And let us whilest the light of the Gospell lasteth, la∣bour after the assurance of our salvation; seeing if it bee dili∣gently ••ought after, it may as∣suredly bee attained, as appea∣reth by these reasons follow∣ing:

1. God bids us make it sure, 2. Pet. 1. 10. also. 2. Cor. 13. 5 and therefore it may be done.

2. If a man may know that he beleeveth, then may hee bee sure of his salvation; but a man may know that, 1. Ioh. 2. 3. For though some thinke they have it that have it not, yet this hin∣ders not but that a true belee∣ver may know. And as one dreaming that hee is rich and is not, hinders not but that hee that is rich may know he is so:

so is it in this case.

3. If a man may know that he is sanctified, then hee may know he shall be saved, Rom. 8. but this a man may know; for though wee cannot perfectly know our hearts, yet wee may, so far as we may by the Word of God discerne enough to as∣sure us of our sanctification.

4. Also the Spirit of God witnesseth to our spirits that we are the Lords; that is, the Spirit of truth, that knowes all things, the deep things of God, is of the privie Councell, and of whose testimony no doubt is to be made.

5. Also if wee may have peace toward God, yea peace passing all understanding, yea joy and that unspeakeable and glorious, and be filled with joy and peace in beleeving, as Rom. 15. then we may be assured of our salvation: for can blinde hope breed these? no, but

true assurance.

6. If wee have entrance with confidence into Gods pre∣sence, as Ephes. 3. 12. then wee may bee assured. But the for∣mer is true, and therefore the latter.

But the Papists object,

Ob. 1. It is presumption. Ans. Yea, if we lookt for sal∣vation by any thing in our selves, but seeing we are assured of it onely for Gods free mer∣cy, and Christs merits, wholly denying our selves, it is no pride; the rather, because God requires it of us: and therefore it is rather pride in them, under a colour of humility, to diso∣bey Gods Commandements.

Ob. 2. No mans name is in the Scripture. Ans. But there is better; for there is the belee∣vers nature.

Ob. 3. But the promises are set downe generally or indefi∣nitely, not particularly to mee.

Ans. Wee may by a true and sound reasoning make it good to our selves, as in other things. Every man is a reasonable crea∣ture. Assumption. But I am a man; therefore the conclusion followeth necessarily.

Thus we do from the general propositions of the Law, inferre particular conclusions. For how know you you have deserved hell? The Scripture saith, cur∣sed is every one that continu∣eth not in all things written in the Booke, &c. Deut. 27. 26. But I have broken the Law; therefore thus you conclude, though your name be not there: so may and ought we doe from the Gospell. Who so beleeves shall bee saved: but I beleeve, therefore I shall be saved.

So the weary, and laden, lost, hungring, and such like, shall have mercy. But I am so, there∣fore &c. This is more certaine than if my name were in the Bible.

Ob. 4. Wee are bidden to worke out our salvation in feare and trembling. Ans. Not a slavish kinde of feare; for we must serve him without feare all the dayes of our life, Luke 2. but a religious feare of offending, which stands very well with assurance.

Ob. 5. How can we be sure of our salvation, when wee know not whether wee shall hold out to the end? such and such have fallen, Saul, Salomon, Iudas, Demas, David, Peter. This shall be answered towards the latter end of this tractate, where I prove the Perpetuity of Faith.

It remaines therefore, for all hath beene said to the contra∣ry, that we may be particular∣ly assured of our salvation, and that this is true Faith. And therefore let us labour for this above all things, and not be de∣ceived about it.

Thirdly this serveth to teach and move alland every of us to labour for this faith,* 1.14 and par∣ticular assurance; without which there is no joy: and to give no rest to God or our selves till we have it. Seeke it, and seeke it earnestly, as be∣comes such a jewell.

Oh the folly and madnesse of most people that can make a life without this, but not wor∣thy to be called a life: In death you would be assured; but you should seeke it now, or else ne∣ver looke for it then, &c. My hearts desire is, that if it were Gods will you might all prove beleevers; I should be glad, but you should have the benefit. Some fruit I thanke God I finde in this kinde now and then, but oh that the rest would come in, &c. without this no comfort in life or death, no heart to any good dutie, no part in Christ.

The second point propoun∣ded is concerning the author and chiefe efficient of Faith,* 1.15 and the meanes whereby hee worketh it in us. For the wor∣ker of Faith, it is God and none other: first it is not Na∣ture, for then all should have it, but 2 Thes. 3. All men have not Faith.

And though many say they have ever beleeved, and it was borne with them, yet they de∣ceive themselves, and have no true faith in them at all. Such faith indeed as they have, may be, and was borne with them that is, a blinde presumptuons conceit without ground.

It is not natures. Mat. 16. 17. flesh and blood have not revea∣led these things to thee, but our Father which is in heaven.

Wee have it not from our parents Iohn 1. 13.

It is not onely not in our cor∣rupt nature, but it was not in

the pure nature of Adam, who beleeved in God, but not in Ie∣sus Christ. For it came in since the fall that wee have need of a Redeemer; and to be saved by an other bodyes sufferings and obedience is a supernaturall thing, and hard to beleeve. To the Grecians and wise men of the world it is foolishnesse. 1 Cor. 1. 23.

Nay wee are nothing apt to it, nor able to thinke a good thought; our heart is so bound up in unbeliefe, and wee lockt in the chaines of it, that except God open the doore of the heart as he did Lydia's, to see and feele our sinnes, and the wrath of God due thereby, we despaire, and fly from God as Iudas, yea every step to Faith is out of our power and reach.

Not man nor Angell can worke it with all the wisedome they have. It is the worke and gift of God; of Father,

Sonne, and holy Ghost. Of th•• Father, Iohn 6. 44. of the Sonne Heb. 12. 2. of the holy Ghost 2 Cor. 4. 13. Phil. 1. 29. it is gi∣ven unto you freely, not only 〈◊〉〈◊〉 beleeve on him, but also to fuff•••••• for his sake, Iohn 1. 13. Act. 16 God opened Lydia's heart•• yea, and that of his mighty power, as it is, 2 Thes. 1. 11. S•• Eph. 1. 18. 19. mention is made for the working of Faith, of the mighty power of God.

So is hee the increaser and perfecter of it: Lord increase our faith, said the Disciples And Christ is called the fini∣sher of our faith, Heb. 12. 2. and Phil. 1. I am perswaded that 〈◊〉〈◊〉 that hath begun this good worke 〈◊〉〈◊〉 you will finish it untill the day of Iesus Christ.

Againe, by Faith we are de∣livered from death, which who can doe but God that raiset the dead? 2. Wee are pulled thereby out of the hands of

strong adversaries, as Sinne, Di∣vell and Death, which no po∣wer but Gods can doe. 3. By it wee are advanced into a better 〈◊〉〈◊〉 than that 〈◊〉〈◊〉 Adam; and can wee doe this for our selves?

Let this instruct and lead us to humility and thankfulnesse▪ if wee have faith,* 1.16 to acknow∣ledge it the whole and free worke of God in us, without any aptnesse in us: wee are like the sicke man, Iohn••••, unable to put in our selves when the wa∣ter is stirred

And to be thankfull to God, giving all glory to him, that passing by so many others as good as we, hath yet beene plea∣sed to shew us mercy, that had no ability or preparation in us thereto, but all opposition, as much as they that bee furthest off. Wee might have sitten like stocks, not mooved at all by any thing, as most doe, or when wee

had had the sight and burden of our sinnes might have de∣spaired as some doe.

They that never knew what sinne meant they can easily be∣leeve, but they that have felt the burden of sinne finde it hard, all such may thanke God they despaired not.

Wee should also make high account of it both for the gift and for the giver: a great King gave it us, therefore nourish and use it so well that hee may give us more.

Secondly, it serveth to con∣fute the common opinion of the easinesse of Faith, that ei∣ther they have ever beleeved, or can beleeve when they list.

Men can neither worke it in themselves, nor yet will beg it of God, that can; if the blinde men in the Gospell had done so, they might have dyed blinde; so these.

If wee have it not, then let us

labour with God in humility for it in the use of the meanes, and not trust to our selves, as most doe, that goe on without it, yea, knowing they have it not, yet they goe on, as it were in their power at their owne pleasure, or as though it would fall into their mouthes alone: as they Iohn 6. that neither un∣derstood our Saviour Christs speach, nor would aske him who would have taught them; whose example let us shunne, and begge it of God with all earnestnesse as a thing so neces∣sary.

Ob. But what shall my prayer doe good till I have faith?

Ans. Doe thy duty as thou canst, which is a thing required, and though thou canst not do it well, yet see if God will bee wanting to such desires: as our Saviour Christ saith, whatsoe∣ver yee pray for shall bee gran∣ted, yea if you aske the holy

Ghost: now one cannot pray well but by the holy Ghost.

The causes that move God to worke Faith in any,* 1.17 is first his free election; 2. The next the merit of our Saviour Christ. First his election, therefore Act. 13. 48. so many as were ordained to eternall life, belee∣ved: and hereof it is called faith of Gods Elect. So our Sa∣viour saith Ioh. 6. 37. All that my Father hath given mee shall come to me.

God workes Faith in all his Elect in due time, that live to yeares of understanding: for Infants, hee saves them by a way no lesse wonderfull than unknowne to us, by applying Christ to them by his Spirit.

But all that be of yeares hee workes faith in them at one time or other.

It is not (as some imagine) that children have faith wrought in them at their Bap∣tisme,

but afterwards.

Wee have a marke of our election when we come to be∣leeve,* 1.18 and not before: they therefore that have it, let them rejoyee in it; they that have it not, let them never bee quiet, seeing tillthen, if they have li∣ved under the meanes, they carry the marke of a repro∣bate.

2. Wee must ascribe nothing to our selves for our faith, but to Gods free mercy, and Christs merit, and bee thanke∣full to God in Christ Iesus for it.

The meanes whereby God workes it,* 1.19 is, The ministery of his Word,Rom. 10. 17. the which is therefore called the arme of God, & the power of God to salvation, Rom. 1. 16. the word of Faith: see it in Act. 2. 37. Lydia, Acts 16. 1 Cor. 14.

Even the ministery of the Word by mortall man, not by

Angels, Act. 8. an Angell sends Philip to the Eunuch, so bids Cornelius send for Peter, Act. 10.

It was our request that it should be so, Exod. 19. so God granted it, and promised to raise up a Prophet like Moses, that is, Iesus Christ, like us in all things execept sinne, and both before and after him a successi∣on of Prophets, Eph. 4. 11.

And this hee will have done by plaine preaching in the evi∣dence of the Spirit, and power of God, the plaine delivery of the Word without the painted eloquence of mens wisedome, high & stately phrase of speach. And as he would not give Da∣vid the victory in Sauls armour, so hee will not let his ministers prevaile with carnall weapons. He would have Christ crucified to be preached in a crucified phrase.

And therefore though this seeme a homely and plaine way

for effecting such a thing, yet seeing God hath sanctified it to this end, it shall prevaile; as the compassing and blowing of the trumpets of Rams horns to pull downe the walls of Iercho.

This serveth to rebuke those that either simply or under any colour abase this ordinance,* 1.20 or equall any other to it in this re∣spect, much more if they prefer any other thing before it: whom the King will honour (as in the story of Mordecay's advance∣ment) every man honours too; so should it be, whom or what God honoureth that should we.

Some make reading equall, and call that preaching. It is true, it is a kinde of preaching, taking the Word in a large sense, as they that being healed, publisht abroad what Christ had done for them: but to e∣quall with the ministery of the Word, either publike reading or private, is to abuse Gods or∣dinance.

It is not that which God hath used or doth use to the working, of Faith. And we see by experience what fruite comes of bare reading without preaching. The Eunuch read the Scripture himselfe, but was never the neerer, till Philip prea∣ched Iesus to him out of it, Act. 8.35. So after the Lecture of the Law and Prophets, the people, say, If you have any word of exhortation to the people say on, Acts 13. 15. so our Saviour Christ, Luk. 4. 17. read a text, and then preached out of it.

Secondly, it reproveth those that under a colour of magni∣fying prayer, would cry downe the credit of preaching, as if they might not stand together. Yes, and be both of credit and good use; and who makes more conscience of prayer, than they that are most painfull in prea∣ching?

But what prayer doe they thus call for, when they say lesse preaching and more praying? not that most lively and forci∣ble prayer which is conceived by the helpe of Gods Spirit, which many are more enemies to, than to preaching, and dis∣gracefully abuse Gods holy ordinance, and the gift of prai∣er, by calling prayer conceived extrumpery.

True it is that there is a place for set formes of prayer in the Church, and of an anci∣ent & profitable use it is in the Church of God: but by this either to disgrace conceived prayer, or to use so much set prayer as should justle out the preaching of the Word, none of sound judgement and good conscience will approve.

This also teacheth us reve∣rently to attend on it as Gods ordinance, for working of Faith, and to meete the Lord

where hee hath appointed. If ever we shall have Faith it shall bee by this meanes; attend at wisedomes gates, and watch at the posts.

And therefore that we ney∣ther tarry at home reading, when we should be hearing the Word preached; nor that wee have oxen and farmes when we be called to the Word, and much lesse at the ale-house; nor shift off and say, Oh if wee might heare an Angell from heaven, or see such miracles as in former times, wee would have beleeved; but this plaine preaching by men that wee know whence they are, is poor: as the I fraelites did by Manna. Oh falshood of mans heart; but if they take no good by this, then neither if one should rise from the dead, Luk. 16. Gods ordinance carries force.

3. Let us examine our selves whether it hath been a word of

Faith to us or no, else we have heard to small use. If it should rain, & the Sun shine on others ground, & make it fruitfull, and not at all upon ours, wee would thinke it a heavie punishment, much more in this. If yea, then it hath obtained the right end in us; let us thanke God, and at∣tend it still for increase.

Againe, if the Word be the meanes of working Faith in us, then the Ministers of God are instruments in this businesse•• which is a great honour tou•••• and should make us very care∣full. And this also should cause the people to reverence Gods servants upon whom is the holy annointing, and that who so preacheth the Word soundly and sincerely, they should give them double ho∣nour, and labour to make use of their ministery; and to attend upon it when they take paines, though all things bee not to

their mind, 1.Thes. 5. 13.

Now yet we must know it is not the outward ministery of the Word only,* 1.21 that is able to worke Faith, but with the in∣ward working of the Spirit, and it is that makes every part of the Word effectuall. It is neither the Ministers gifts, nor the peoples aptnesse, wit or good nature, but the worke of Gods Spirit, Acts 11. The hand of the Lord was with them: so that, what is Paul, and what is Apollo? They may plant and water, but it is God that giveth the increase. God, and not Paul opened Lydia's heart. True it is the Minister may helpe or hinder, by the matter or maner of his preaching, and his life. If he preacheth such matter as is fittest to worke Faith, if in a zealous and good manner, and live godly, this man is most like to prevaile, rather than such as shall teach truths, but not so

proper, or shall preach coldly or girdingly at the better sort, or flatteringly, or live disso∣lutely. And this should teach us not to trust to Ministers gifts, or our owne wit, but to crave the assistance of Gods Spirit, every time we go to the Word. The contrary is the cause of little profiting. Pray him to blesse the doctrine of the Law to humble and throw you downe, and the doctrine of the Gospell to comfort againe in due time, and to make every point to be effectuall; without which the Word shall bee a sound in the eare, but vanish a∣way without any impression.

As the Anabaptists doe foo∣lishly on the one side, boasting of great matters of Faith wrought by the Spirit without the Word: for, for the Mini∣stery of the Word they care not, but have all by revelations; whereas God workes both ac∣cording

to his Word, and by his Word, and not usually with∣out it, therefore they are vaine delusions. So most among us content our selves with the Word, and never regard to crave and looke for the inward working of the Spirit.

Ob. But why doe you will us to pray to God for his Spirit to worke with his Word? Is our prayer like to prevaile? you have taught us that without. Faith there is no pleasing of God, and that prayer is abo∣minable till we be beleevers.

Ans. True, I grant, one without Faith cannot doe a thing in the right manner plea∣sing to God, yet it is a thing that God requires to attend his Word, and to pray that his Spirit may make it effectuall; which if we doe not wee sinne double, both by abiding in un∣beliefe, and disobeying Gods commandement too.

True also it is, that God is not bound therefore to heare this prayer, and worke grace in this party, because he once made us all happy; yet it is very likely that God will heare it: hee can pardon and passe by the faults of the duety, and blesse the du∣ty, who useth to turne all to the good of those hee meanes good unto. He may heare his prayer at least as hee heares the yongue Ravens that cry, Iob 39. So that the party reasons thus with himselfe, or may, when hee is tempted not to heare or pray for a blessing, because it is in vaine, and it is sinne: If I doe not heare and pray, I am sure I sinne, and so must needs perish, but in seeking I know not what God may doe for mee. As the Lepers, 2. King. 7. that sate without the gate of Samaria ready to starve; If we stay here we die, if we goe into the citie (say they) there is nothing but

famine; but if wee goe to the campe of the Aramites they can but kill us, and wee cannot tell whether they will or no. It may be wee may finde some vi∣ctualts, or they may spare us, wee may speede better than we looke for: so here.

Finally, let them know, that whilest God worketh in them earnest desires to pray and to be heard, hee doth also at the same time worke in them the first degrees of true Faith, and so accepteth of and heareth their prayers according to his gracious promise, although they know not that Faith is al∣ready begun in them; for this is one fruit of Faith, to pray fervently with an earnest de∣sire to have our suits granted.

Now then let us consider more patticularly, what part of the Word of God serves to worke Faith. And that is both Law and Gospell, and the joynt

ministerie of them both; the one preparing, the other effe∣cting it by degrees.

Ob. I doe not thinke but God workes his Faith at once, where it is without such steps: And besides I observe how God workes diversly in many, some after one fashion, some an∣other.

Ans. None can prove or shew presidēt, that faith was wrought in an instant at first, without any preparation going before: nor can it bee conceived how a man should beleeve in Christ for salvation, that felt not be∣fore himselfe in a miserable state. But as the needle goes before to pierce the cloath, and makes way for the thred to sew it: so is it in this case.

I grant the Lord who is the most free Agent, takes liberty, and workes as it pleaseth him, and there is oddes and diffe∣rence for time, measure, and

such things, but for the gene∣rall alwayes the same; by hum∣bling first, then comforting, and that by degrees: I speake ordinarily.

Therefore seeing by observa∣tion his dealing with most, wee may well say, that thus he doth and will ordinarily worke with those that he meanes effectual∣ly to call and worke Faith in. Though it may bee the parties may not perceive every step by which they are brought along, yet it is so usually. True it is that God humbleth some more, some lesse, and so gives more and speedier comfort to some than to others: some extraor∣dinarily humbled, and yet but weakely comforted; and con∣trariwise, some meanely hum∣bled, and yet extraordinarily comforted. But this is not usual.

Some get up sooner a great deale, and with small meanes and helpes; some with many

more helpes, yet much adoe to get comfort, or to be upheld.

Yet this hinders not but it is true, that God usually keepes an order, and according to the measure of the one is the other which hee doth. And so wee may propound it not to binde the Lord, but our selves, to ex∣pect ordinarily from him.

Therefore we Ministers must not separate the things God hath joyned,* 1.22 but preach both Law and Gospell.

Yea magnifie the great wise∣dome and mercy of God that hath left to his Church such a ministery of both together, without which there could be no sound worke of grace wrought in any.

If the Law onely be preach∣ed, its the way to terrifie, tor∣ture, and drive to despaire; if the Gospell only, to make folks licentious Christians, and to looke for salvation by Christ

ere ever they know what neede they have of him: and so to be Christians by halves, and at pleasure, and to break off when they list, and at last to be never the neere. If the Law teach men, they must avoide this sinne and do that duety, which is the second use of the Law that pertaines indeed to the re∣generate, concealing the first use of the Law: men will bee doing as they can, and thinke they doe very well, and yet de ceive themselves; therefore the Gospell comes and tells them, without Faith it is im∣possible to please God, and so outs their combe againe: and so both together doe wondrous well, and make a sound Chri∣stian where they have their working.

Yea and that in order. The Law first humbles, then the Gospell comforts; the Law tels us what to do, the Gospell that

we must do it in faith, or else it is ••n vaine.

In the next place consider how the Law and the Gospell doe worke, first upon the head, then upon the heart: first en∣lighning the minde, next wor∣king upon the will and affecti∣ons; as, The Law, with the in∣ward working of the Spirit (without which no good is to bee looked for) makes a man see his misery. Secondly, by the same Spirit it humbles a mans heart, in the sight and sense of it: So, the Gospell inlighte∣neth the minde with know∣ledge of the way of redempti∣on: Secondly, it workes upon the heart to affect, seeke, prise it, and at last to apprehend and beleeve it: the latter is the more difficult worke of the two, the heart being more out of frame than the understan∣ding.

But let us more distinctly

consider of the severall wor∣kings of Law and Gospell,* 1.23 to, and in the working of Faith: first the Law, and it hath three workes, 1. It enlighteneth the sinner. 2. It convinceth him. 3. Raiseth up terrour in him▪ But of this (in a word) bee sure, that the Law workes no grace, but onely prepares for it. A man may have all that the Law can worke, and yet bee a repro∣bate; and yet the workings of the Law could not be wanting: it is a killing letter, the mini∣stration of death and of con∣demnation, 2 Cor. 3. 1. 9.

The Law enlighteneth a mi∣serable sinner, in whom God hath a meaning to work Faith; with a cleere and particular sight of his misery, and wofull state he stands in by sinne, and makes him distinctly to see these things: 1. His sinne (be∣ing at first created happy) that hee hath wofully fallen from it,

and lost it, and wickedly rebel∣led against so good a God. Next, it tells him of his originall sin, whereby as with a plague of le∣prosie his whole nature, soule and body, and every faculty of them is tainted and poysoned.

Then the wofull state of the body, every member being be∣come a weapon of unrighteous∣nesse, and sinne, as the throate an open sepulchre, the mouth full of deceit, and so in the rest, Rom. 3. 13. 14. lame to any good, as in the particulars.

Not onely thus, but that as he never did, so can never doe ought but sinne, his corrupt na∣ture poysoning every action, even the best that he doth, so as he is not able to thinke a good thought. But then it tells him the other part of his miserie, which is that that troubles him else he would not bee stir∣red at all for his sinnes though never so many; but the punish∣ment

is that that must trouble him, not his sinne, as yet hee is not come to that. For punish∣ment, the Law tells him hee is cursed, that is, subject to all evill here and hereafter, and that the wages of sinne is death the first and the second, and fore∣runners of them both.

But all the punishment of this life, though cursed at home, abroad, sitting, walking, in himselfe, in his minde, body, goods, name, though these bee much, yet alas this is a heaven in comparison of the hellish tor∣ments which hee must indu•••• everlastingly in the world to come.

Next, the Law sheweth that this party hath no way to helpe himselfe out of this miserie by any thing hee can doe, but doth daily increase it.

2. The Law also by the wor∣king of the Spirit doth con∣vince the party that that is par∣ticularly

true of him which be∣fore he used to post over his head as pertaining to others not to him; but now God makes him take this to him∣selfe, and to apply and appro∣priate it as if the Minister spoke to him alone by name; and to thinke the Minister knowes all his heart, looketh on him, and speakes directly to him, though it may bee the Mi∣nister knew him not, or not his case, but God makes him so to thinke.

3. Next, the Law raiseth terror upon these two; and puts this sinner out of his old secure peaceable course of impeniten∣cie, that hee went on in. Whe∣ther the prophane that went on boldly in his sinne, or the civill man trusting in his owne righ∣teousnesse; the law drives him out of those conceits, and ter∣rifieth him with feare, finding himselfe in a most wofull state,

both by his innumerable sinnes, and the infinite punishments due thereby, and finding the keeping of the Law impossible, and the suffering the punish∣ment deserved intolerable; and so this workes feare, and makes him as one shot into the flesh with a crosse or bearded arrow, which he cannot shake out, nor abide the smart, but stamps as one stung with an Adder, that cannot stand his ground, but is wholly possessed with f••are.

Hee findes his sinne as his ir∣recoverable debt, his consci∣ence as an unpartiall accuser and cruell laylor, himselfe a prisoner, and a prison to him∣selfe, Death a Sergeant to arrest him, God a terrible Iudge, the Law an Advocate to plead for God against him, the Divell his executioner, Hell the place of his torment, where hee is to endure endlesse, easelesse, and

remedilesse woe.

Now this cannot but terri∣fie, though some more, some lesse, as wee shall heare here∣after.

And here by the way observe a difference betweene naturall terrour and this legall terrour: That ariseth of some naturall cause, or the worke of the Di∣vell; and some are so feared, that they dare not be alone, thinke they see ugly sights,* 1.24 and night and day cannot sleepe. Now this hath no disposition to doe any good, but to drive men from God rather; and such ei∣ther by wrestling outgrow it, or by shifting place, or going to a Physitian, or which is worse, to a Wizzard.

Indeed so God of his grace may worke, as hee may fall in∣to the hands of some wise and godly experienced man, that may seeke to turne the streame, and by laying open his spiritu∣all

miserie to drowne the for∣mer, and so it may come to le∣gall terrour, and be an occasion of good; though this is rare.

But legall terrour is upon the ground of the apprehensi∣on of their sinne and punish∣ment, and is usually made by God an occasion of much good.

Now though this legall ter∣rour be oft an occasion of good, yet it is not so necessarily, nor ever, but an hypocrite and re∣probate may have it, yea a man may have it and bee a divell, and many wayes miscarry; as, he may despaire as Iudas, or weare it away as Cain by buil∣ding Cities, inventing Musicke, and such conceits, still the un∣quietnesse of his conscience: and (as many among us) by drinking, gaming, merriments, or much imployment in the world, that hee may not heare the inward din and noyse

within. As it was when they offered their children to Mo∣lech in a brazen vessell hollow, with fire under, they had some playing with Tabrets, to drown the noyse of the childrens cry: so here.

And some againe finding themselves over-burthened by the instigation of the divell, that is ever at hand in such times, doe throw it off, and fall to their prophane course of all dissolutenesse, and thinke, they were best take their pleasures while they may, seeing they must be damned, and as good be damned for somewhat as for nothing, or a little. Indeed if there were any hope, it were a∣nother matter, but seeing there is not, they will take their fill And thus though they have not committed the unpardonable sinne, yet they cutting off them∣selves thus desperately, are in as bad a case. And all this comes

on them as a punishment of their former presumption, whereby through the divells perswasion they thought God all of mercy, and that they could have him at an houres warning at any time, and could please him with a call, and cold, Lord have mercy. And now they are as farre on the other side ready to deny Gods mer∣cy and power to save them, as they did his justice before.

So that wee see that legall terrour is but a common gift. All come not to it, but are shut up in hardnesse of heart: and though a man may have it and bee lost, yet it is that that all come not to. Sundry never came so farre, were never en∣lightened, or not convinced; or if both, yet not terrified. What, not though they are con∣vinced of all this woe to be∣long to them? No truly, such is the impenitrable hardnesse

of the heart of man more than an Adamant.

Tell a man, all he hath is cast away by sea or fire, and his children slaine, it terrifieth and amazeth him; but tell him of worse things, hee is not mo∣ved.

Tell a man hee is condemned to die, it makes him (I meane a guiltie person) at his wits end, nay appalls him, and makes him quake, but tell him hee is condemned to eternall death, hee is not affected with it.

If you lay a load on a man too heavie for him, presently he sinkes under it, but yet hee can stand up under the burthen of hearing the everlasting wrath of God for his infinite sinnes.

Nay, bruite beasts bee terri∣fied by them that be too strong for them: when the Lyon rores, the beasts tremble; if a great Mastiffe come running at a little dog, he falls downe, and turnes

him on his backe, and holds up his feet.

Yea the insensible creatures, the trees, plants, that hold their colour, vigour, leaves and fruit while the season is pleasant, yet when cold frosts and nipping windes come they yeelde, hang head, and as it were confesse they be overcome: onely mise∣rable hard souled man is insen∣sible as a stone at whatsoever God can say or do. If the Lord should smite a man in all the parts of his body, strip him as he did Iob of all the comforts of this life at once, and make him as he made him, Iob 33. yea pull his skin over his eares, and then preach the Law as terri∣bly as hee did with thunder, lightning, earthquakes, as on Mount Sinai, hee might well roare and bellow for paine, and vexation, and curse God to his face, as the divell said of Iob, and blaspheme as those, Re∣vel.

16. for the plagues; but yet except the Lord shew them the cause why, and the end hee aymes at, hee would bee never more moved for sinne and pu∣nishment than the very stone Men can heare the terrours of the Law, and yet they shall bee unto them but as the sound of many waters, and as an imper∣fect sound. How long were the Israelites hammered by trou∣bles for their idolatry, ere they would yeeld? So most among us, like Ionah fall fast asleepe under the hatches, when the Mari∣ners are aloft at their wits end crying. So many when others are crying out, and wringing their hands, and tearing their haire, they are jolly and lusty, that have as much cause; yea wonder, nay stand and deride such as milke-sops, and fools to make such a stirre. Oh woefull heart of man!

Though the Lord bee pro∣claiming

de solation and destru∣ction by his Law, yet they care not, nor are moved, but say as they, Deut. 29. I shall doe well, though I walk in the stubborn∣nesse of mine owne heart. Thus men harden their hearts like brasse-against all that can bee said.

Well, though some be never terrified at all, but remain insen∣sible blocks; and others terri∣fied, and yet miscarry, as wee have heard, divers wayes, yet hee in whom God will worke Faith, shall safely faile between these two rockes of insensible blockishnesse, and desperate madnesse or dissolutenesse: and hee shall be terrified, and yet God will keepe him secretly, that hee shall neither despaire, or doe himselfe hurt, which he shall bee perswaded to bee the worst way that can bee taken and abhorre it, or at least shall be preserved from it; nor shall

returne to his old course a∣gaine: and God will make him distaste the temptation also. So hee shall be humbled, and yet take no hurt, but it shall in time turne to his great good.

Now yet further understand that all taste not of the terrors of the Law alike: some are ter∣rified sodainely, and violently it rusheth upon them; some more leysurely and for a long time, which may be as much as that former, though it doe not so seeme; as a little brooke soone runnes over upon a little dash of raine, and makes a land-floud, when yet there is more water in a great river, though it keepes within the bankes.

Some have lived in igno∣rance & a dissolute life without the meanes; these be oft at the hearing of the Law exceeding∣ly smitten, and not having knowledge of the Gospell to

looke to, are more sorely and longer terrified. Some others have beene brought up under meanes, and have had know∣ledge, and have bin brought up innocently from grosse evils, & used to prayer and good exer∣cises, and lived with them that loved good Preachers, these are oft more insensibly wrought upon by the Law, because both Law and Gospell wrought toge∣ther at leisure, and being smit∣ten they could look to the pro∣mise, and somewhat help them∣selves. These also are sooner ta∣ken downe than the former, in whom sinne is deepely rooted. As some Hankes which bee ta∣ken after they have flowne, and have caught the prey for them∣selves, these cost a wonderfull toile to bring them to be tame, and handsome, haggard things: some others taken out of the nest, which howsoever they have a wilde nature, yet being

taken in time, so yongue, are ea∣silier brought to hand.

Yet further know, some which bee innocent and free from grosse sinnes as any, and of good knowledge, yet have beene wonderfully tormented, and long held under, when ma∣ny of bad life have got comfort in farre lesse time, and with lesse terrour by much; either be∣cause they be of a more fearfull nature, or else have much me∣lancholy joyned withall; God so disposing it, wee see so it is: which may bee to shew us that the least sinne whatsoever, seene in the kinde with the desert of it, is enough to cast us downe.

Some deeply weigh the mise∣ry they are in, and are troubled at it, yet so as they can keepe it in, and beare it till God send comfort which they seeke in the meanes.

Some are so wonderfully ter∣rified as they quake & tremble,

fall from meate, cannot sleepe, looke pale, have bellies like barrells, roll and tumble, and have great trouble in the body thereby, thinking that all creatures witnesse against them; if they see the fire, it puts them strongly in minde of hell fire, and therefore cannot abide to see it, if great winde, they feare it will blow downe the house on them, and send them to hell: if thunder and lightening, they quake, and feare, and cannot be pacified.

Some dare not eate for feare of being choakt, or because they be unworthy, and shall but increase their condemnation; care not how they goe in appa∣rell but for very shame; thinke the Divell is ready to carry them away if they bee in the darke; thinke hee pulled them by the coate, feare to die, lest they goe speedily to hell: think they feele a fire within them.

Thus some by melancholy and the temptation of Sathan, have beene in a wofull case long, and yet doe well at last.

Some goe longer under their burthen, because they keepe it to themselves for shame or bashfulnesse, till their backe is ready to burst with keeping the divells counsell. Some others breake their minde to some wise and faithfull friend, and so get out sooner by much. Now further, know that God in this worke of terrour, raiseth it upon sight of some one or few sinnes most hainous either in nature and qualitie, or else by some circumstances aggra∣vated: this more lies upon their conscience, and torments them rather than all their sinnes.

As you shall see if a man goe over the whole Law, hee will be more stricken at the denun∣ciation of Gods judgements a∣gainst some one sinne, than

against all the breaches of the whole Law together. As Act. 2. Peter laid to their charge, and they were terrified for crucify∣ing Christ: they had commit∣ted many other, but this was in their eye. As if a Master will convince his servant; he will not bring a number of smaller ac∣cusations against him, which might make him finde out ex∣cuses and shifts, but some one foule thing that he cannot de∣ny, thus to make him hang his head: so God layeth to their charge some speciall foule sinne, that they may be convin∣ced, and yet but one, or few.

And this the Lord doth of purpose that the party should not be swallowed up; for if hee should see all his sinnes as ugly as hee sees some one, hee were not able to beare it: therefore God tempering mercy with ju∣stice doth thus; for ayming not at the parties hurt but good,

God lets him see but some so as he may beare it.

Now let us see some reasons why the Lord thus terrifieth them whom hee will bring to comfort and faith.

1. First,* 1.25 that hee might boare through by his Spirit an eare into our heart to receive instruction, without which we should bee as unfit to receive any, as the Merchants waxe to receive any impression of the seale till it bee melted. God speakes once or twice and man heares not, till he bring him to that passe that is spoken of Iob 33. For till then, tell this sinner that he must lay away his lusts, his old delights, and sweet sins, and take up a course of godly life; and you may as good thinke to have a wilde haggard Hauke to flye and kill the Par∣tridge, and come to your hand againe: or a Colt of foure or five yeares old, fat, and never

handled, to draw quietly in the furrow, or a wilde Bull, or the Vnicorne of which God speaks in Iob. Hee will scarce give you the hearing of any such thing, or if he doe, he will doe as hee list for all that; hee snuffes like the wilde Asse, Ier. 2. none will trouble themselves about her, but take her in her mouth: so God takes this Asse in his mouth, when hee is well laden with the heavie hand of God upon him; else you were as good speake to the walls as to him. But when the party is thus tamed and taken downe, then there is some speaking to him, as Paul, Lord, vvhat wilt thou have mee to doe? when he was smitten downe; so the Iay∣lor, a desperate wretch and cruell person, yet taken downe by the earthquake, and Paul and Silas his preaching; oh then vvhat shall I doe to bee saved? so they, Act. 2. 37. whereas if

you had spoken unto them be∣fore in their jollity and pompe, and when they were at ease, and had what they would at will, you might as soone have catcht a Hare with a Tabor as prevailed with them.

And herein the Lord tem∣pers his dealing diversly accor∣ding to peoples dispositions; for as some children will need more stripes than some, and the wise parents deale accordingly, so some by one Sermon of the Law thundered out, or some small affliction, are so pulled downe as they cry out they be damned, they bee utterly un∣done, none so vile as they, no mercy for them, and can hard∣ly bee kept from sinking. Some others bee not so much cast downe at three hundred Ser∣mons. And why? some will shift from the hand of God; and hearing the Word, and being terrified, they will come no

more there a good while, and others will wrastle with the terrors and beare them out, and resist them, and will not yeelde nor blancke for them, lest they should seeme to lose the credit of the field. Well, these must have the more hammering when they thus resist, and if God have no favour towards them, it shall be sufficient, hee will give them over and say, you shall never be so well offe∣red againe, or else he will fasten more judgements on them to their destruction, as Ier. 28. 17.

But if God have a favour to∣wards them, and purpose their good, then all their striving shall doe them no good, no kicking against the prick, God will lay on more load, terror upon terror, trouble upon trou∣ble, till hee have bound him hand and foote and made him tame: he will make him yeeld ere he have done with him. And

if he put the Lord to all this bu∣sinesse, and himselfe to so much trouble, he may thanke him∣selfe, hee might have spared some of it, if he had beene handsommer and more tracta∣ble; God would have spared himselfe some of this labour, and him some of this trouble, if that which he would have done could have beene done without it. And yet herein God is very merciful to this party in laying all this load on him, see∣ing there is no remedy, rather than that he should remaine in∣sensible, seeing so he should have gone sleeping to destru∣ction.

2. Secondly, the Lord thus terrifieth us to make us truely thankefull to him for our deli∣verance, without which terror the proud lordly heart of man would never be; but either set light by Christ, or never give God that thankes that hee de∣served

for such a mercy. But when we are brought to hells mouth, and have no hope of de∣liverance, but feare of certaine damnation, if then the Lord, beyond, yea contrary to expe∣ctation doth shew mercy and release; oh this makes us thankfull, and to tell what God hath done for us, and to say, this is worthy to bee written with a pen of iron, in the table of our heart never to bee for∣gotten.

So that God by this terror doth but make matter for a song of thankesgiving against the time when this poore crea∣ture shall bee able to endite it, which shall be afterward.

Now as men live to bestow their favours on them that bee in great neede or in a straight, because they will ever remem∣ber it, as a poore man redee∣med out of prison for debt: and as a hungry man will be thank∣full

for meate; the sicke for a Physitian, (For what cares a full stomacke for a hony combe, whereas to the hungry every bitter thing is sweet:) so is it in this case betweene God and us.

And thus howsoever wee would thinke no good, could come out of such a confusion and wofull terrour in the sin∣ners heart, (as indeed no more there would, but rather it would drive men to despaire, or to fly against God, if God him∣selfe were not the worker in it) yet he that brought light out of darkenesse, brings order out of confusion, and good out of evill by this,

And thus God deales rough∣ly first with those with whom after he will deale mildely and mercifully, as Elisha. 2 Reg. 6. did bid them handle the noble man roughly at the doore, yet after told him of plenty, so at

the doore and entrance God deales harshly, but afterward mildely. And as Ioseph at first handled his brothers roughly, called them Spies, put one in prison, though of no ill minde, but afterwards wept over them, feasted them, yea, and sent Chariots for them, and kept them and theirs all their dayes; so deales the Lord at first with those whom yet afterwards he weepes ouer, and feasts here with comfort, and hereafter in his heavenly kingdome.

And as Eliah was prepared by a whirle-winde and earth∣quake to heare a still voyce, so wee by the terrible voyce of the Law, to heare the sweet voyce of the Gospell.* 1.26

The first use of this is to move and perswade us Mini∣sters that wee preach the Law to the people,* 1.27 open the ten Commandements, shew people their misery, then Gods judge∣ments

against sinne and sinners, to humble them and prepare them for God. Not that wee ought to preach that onely, for so doth none of any understan∣ding, but that wee preach not the Gospell, alone which is no lesse absurd; to heale where was no wound, and comfort them that bee too proud and jolly already. This is to sow pillows and to cry peace, peace, when there is no peace, and to daube with untempered mor∣ter. Wee must not affect a bare title to be ministers of the Gos∣pell only; though indeed we be so called from the more excel∣lent part of our ministery, but wee must so preach the Gospell as that wee doe not in the meane while leave out the Law. For the Law though it worke no grace, yet it makes way for it, as the needle sowes not the cloth but makes way for the threed.

As the time of the old Testa∣ment were the dayes of the Law, yet the Gospell was taught then; for in all the sa∣crifices was Law and Gospell, so now in the dayes of the Gos∣pell must the Law be preached, though not as the principall.

Else wee shall never make sound and true Christians, but carnall and loose Gospellers. The Gospell preached without the Law, is cause of so many wanton professors that talke of Christ and the Gospell, but live as they list. Let none feare it will drive the people to de∣spaire; seeing there is no such mooving in these dayes, but ra∣ther the people bee like the Smithes dog, who can lie under the hammers noyse, and the sparkes flying, and yet fast a∣sleepe. Besides, God usually brings it to good: and if any should miscarry, it is but such as would have perished though

there had beene some other course taken in preaching to them. And let none speake a∣gainst them preaching of the Law, for it is the 〈◊〉〈◊〉 some way that God himselfe; and his servants in all ages have taken: hee did reprove, convince, and curse Adam and Eve, and after hee preached; The seed of the woman shall breake the Ser∣pents head;* 1.28 So in their sacrifi∣ces. As God prepared Eliah by the whirle-winde and earth∣quake to ••eave the soft voyce, &Iob, 4. 14. And all the servants of God had visions terrible to abase them ere he told them his minde. And if the servants of God had need that such a course should bee taken with them, then what need had they, that were never ••umbled?

So Iohn Baptist dealt with his hearers; and our Saviour Christ saith hee came to seeke and to save the lost▪ Peter, Act.

2. 37. first preached the Law, and after the Gospell. So Paul and Silas, Act. 16. The contra∣ry is the way to make people curse us hereafter, though it please them for the present; As if one should heale a sore on the top and not corrasive it to draw and care out the inward core, it would within a while breake out againe with farre greater danger: so shall we finde it in this case.

To the people the use is,* 1.29 that they examine whether ever they felt the terrours of the Law, of which we have spoken, as wee see they must that come to faith. And here bee three sorts of persons to be spoken to. First, such as never knew what any such worke meant. Second∣ly, such as have beene under terrour, but haue outgrowne it. Thirdly, such as yet lye under it. I must speake to all these.

I aske the most, did you ever

feele your selves in a fearefull estate, and were you ever dis∣quieted and terrified about the same? Alas, the most part will say, they know no such matter, nor what it meanes, nay, some thinke they would bee loth to be in any such case, as they have seene some to bee.

Well, what is the reason thou never wert troubled at thy e∣state? Is it because thou wert never inlightened to know the particulars,* 1.30 and depth of thy misery? It may bee; For some are ignorant indeed, and know it not, or onely a little in generall, that they bee sinners; but of the depth, and particu∣lars of their wofull estate they are not advised. Well, if it bee for want of being enlightened, then know it now, and the Lord enlighten thee. And to this end informe thy selfe of the depth of misery, in which all mankinde lye by nature, till

by grace they be recovered out of it.

Or is it because thou went not convinced, that it is thy state, but hast knowne it only in generall, and so posted it over to others; and hast either not thought it true of thee, or never weighed it with thy selfe? If thou hast not beene convinced, then now be, and the Lord con∣vince thee. To which end I speake to every one, rich, poor, man, woman, yongue, old; if thou beest one of the sonnes of Adam, thou art in this woe∣full state, and it is as true of thee, as of any other in the world.

Or hast thou been enlight∣ned and convinced, and yet dost not feare? hast thou been stricken downe about it, and yet art not, humbled? thou hast an obstinate, hard, and sense∣lesse heart indeede. Will not the hearing of all this sinne,

and of all these plagues, and of the eternall wrath of the infi∣nite God; will not, I say, all this terrifie thee? If one should tell thee all thou hast is burnt, and thy children killed, this would amaze thee, and take up thy thoughts; or that thou art condemned to die: and will not this that thou art thus and thus guilty, and in danger of all the curses in the booke of the Law; and that if thou shouldest die to night thou shouldest first to hell for ever: will not this terrifie thee? The brute crea∣tures will condemne thee; for if they see themselves over∣matcht they fall downe and feare: if the Lyon roares the beasts tremble; but if the glo∣rious God of the whole world roare, wilt not thou a poore mortall creature, a worme, bee affraid?

Heathen Felix shall rise up in judgement against thee, who

trembled at the preaching of Paul.

Yea wicked reprobate Iudas shall; nay the Divells them∣selves: for they tremble.

God will put terrour into thine insensible conscience ere he have done with thee; or else if the terrours of the Law can∣not waken thee, the torments of hell shall.

O fearfull case, that the Law being so preached as it is (and yet oh that it were more plain∣ly and zealously preached than it is) that so few are moved at it! Alas no; people are jolly, lusty, and stout, they doe not meane to blanke nor yeeld, but harden their hearts and goe on boldly & lustily, as if they had no cause to hang the head.

Well, the Lord will pull downe your proud lookes if you belong to him, and make your hearts heavier, or else you shall never have part in his comforts.

Is there not cause enough to make thy stout heart to yeeld? thinke of thy sinnes, of that thou deserves hereby, think of hell torments; the eternity of them; that there bee sundry in hell not halfe so great sinners as thou, and that if thou shoul∣dest die to night thou shouldst goe thither also.

And pray God that hee that made thy heart would worke upon it, and shake it; and that by his Law, as upon them, Act. 2. 37. and throw thee downe as he did Paul, Act. 9.

Yet I will give thee leave thus to doe, begge of God that he would so shew thee thy sins and punishment, not as hee could, but as thou maiest be a∣ble to beare.

Next there are some will say, they have felt terrour of their estate, but they have outgrown it,* 1.31 it is past: Yea? What have you done with it? have you

broke prison, or did God let you out? If you have broke prison, you must even in again; and that worse than before▪ but if God have let you out, well and good; but how prove you that? This you may know by considering the manner how God brings his from terrour to comfort in the person of this party or kind of parties that wee are now in hand with; even good Christi∣ans, who have had their terror turned into comfort, which they would not part with for the world. Why if it be thus that you have got out, God forbid that I or any living should dare to speak against it. It is of God, and no marvell; for hee aimed at no other at first: his meaning was not when hee cast thee downe at first to destroy thee, but to make thee fit to seeke comfort, and then to bestow it upon thee: therefore this is no new

thing, for he doth thus by all his.

And if this be your case, it ought to stirre you up to great thankfulnesse for this wonder∣full mercy of God: for he hath done much to guid you safely to this passe through so many dan∣gers: for you might have been left in senslesse blockishnesse and perisht, and you have scapt that. In thy terrour thou mightest have fallen to de∣spaire, or to drive it away un∣timely, and so have perisht: thou hast scaped that too. Yea, when thou camest to seek help, thou mightst have sought and lost; but God hath blest thee through all these, and brought thee to peace, blessed bee the Lord, seeing many have peri∣shed in the way to this, that thou art come to.

No doubt in thy first begin∣ning to beleeve and after thy obtaining, thou thoughtst thou

couldst not bee thankefull e∣nough to God, and now beware thou be not carelesse, forgetfull, or fall from thy first love: hold on in a course of thankfulnesse and holy obedience, that thou maiest still enjoy thy comfort. Also bee carefull to helpe o∣thers by the same comforts that thou hast felt.

Ob. Yet sometimes I feare I got comfort too soone, and was not humbled sufficiently.

Ans. If thou hadst loade enough to weary thee out of thy selfe, and not to leave till thou soughtest and foundst Christ, it was sufficient, thanke God that thou wert not pressed as God could have pressed thee.

Now for the others that have broke prison; some have got out of their terror by stri∣ving against it, as, eyther they have drunke it away, or plaid it away: and if this be your case,

then the more foole you, thou hast provided very ill for thy selfe. Doest thou thinke these terrours will bee consumed so, or will bee answered so? Is the debt ever the more paide, for making the Bayliffe drunken? The Creditor will set on thee againe. Or it may be thou wilt never againe come to the like offer; God was beginning to come neere thee, and thou wert somewhat beginning to come toward the way to Heaven: oh if thou hadst followed it, and strook while the iron was hot, who knoweth what it might have come to? but thou hast quencht it, and so thou wilt be harder to worke upon than e∣ver before.

All the counsell I can give thee, is to call after these ter∣rors which thou hast sought to drive away, and call aloud ere they be gone past call; and call quickly ere thy heart be harde∣ned

quite, and then it will cost double labour. And pray God to worke them upon thy heart a∣gaine.

Others have outgrowne them, by snatching hold of the promise of mercy and salvati∣on ere it belonged to them, thinking themselves good Christians, because they had felt some terrors: but alas, herein quite deceived; for then Iudas was a good Christian, and the Divells themselves. No, the promise of salvation is not straight belonging to one ter∣rified in conscience, but to one that is not onely terrified for his punishment, but is contrite hearted for sinne, which is the worke of the Gospell.

There hee many steppes be∣tweene terrour wrought by the Law, and beleeving pardon of sinnes. It is too long a study at once, as will appeare in hand∣ling the Gospels working.

These terrours if they had continued till they had beene turned to forrow and compun∣ction of heart for sinne, it had beene well.

These must either come back againe, or else trust to a false perswasion and perish: they must learne to step one step af∣ter another according to Gods word.

Yet it may be thou shalt finde it harder the second time than before, as they that breake pri∣son are laid in surer next time.

The third sort are they which are still under the Iron harrow.

To these I say,* 1.32 let them know, this is somewhat, and in preparation to more; blesse the fire that melted thee, and kisse the scourge that humbled thee; thou mightst have beene left a blocke: Know this is the Lords discipline and course hee takes with his.

And let not these be weary of the yoke of God and the Law, and make overmuch haste out of this state, for so may they undoe themselves: for, as some withstanding their terror have withstood their salvation; so some have by hastening out made waste of all, and being impatient of being in this case, and overwilling to catch hold of the Promise straight, have proved but loose, unsound, and unsavoury Christians in time, which if they had tarried the Lords leysure in it, might have come to sound and true com∣fort, which would have conti∣nued all their dayes.

As some youths impatient of service will not serve out their time, but buy out two or three, or foure yeares of their time, and so comming to themselves, and setting up ere they have stayednesse or skill, they soone waste away their stocke, and

then are faine seven yeares af∣ter to come and bee a servant with their old Master or some other, which if they had served out their time, might have bin free men long agoe, and lived in as good sort as their Masters; So these must after long decei∣ving themselves, either come backe againe under the bon∣dage of the Law, and begin a∣gaine, or else after their un∣sound and unsavoury course ended, must perish, who might have beene free men, and had much true comfort long agoe, and beene able to comfort o∣thers, if they had not beene too hastie. Or as an impatient patient, gets the Chirurgion to pull out the tent and corrasive, or pulls it off himselfe as soone as it begins to smart a little, and so thinkes it is searcht enough, and now layes on healing plai∣sters. But afterwards this breakes out againe worse then

ever; whereas if the corra∣sive had beene let lie on till it had eaten out the corruption indeed, then it might have been whole long agoe.

Let these therfore attend on the ministery of the Word still, till they have learned from thence what Gods meanings are towards them, who will give them such counsell, as (if they will be ruled by it) shall bring all to good end in due time.

You have heard of the wor∣king of the Law in one that should become a beleever:* 1.33 but the Law workes no such thing; when it hath slaine a man, there it leaves him without any hope or helpe in himselfe or any other.

But now then the Gospell comes, and is glad tydings of salvation, and speakes better things, and by little and little workes faith in him that some∣times

was farre off from any such thing.

First, the Gospell proclaimes a remedy, and tells the world▪ and this terrified sinner, that there is yet helpe to bee had for miserable sinners, whereby they may bee saved from all their woe, and may become the chil∣dren of God, and be heires of heaven, viz. that God hath gi∣ven his Sonne Iesus Christ to the world, who being eternall God become also man, and in both natures hath wrought a most perfect satisfaction for us, satisfying all our debt, and pa∣cifying Gods wrath by his suf∣ferings in soule and body, and by his perfect obedience hath purchased us eternall life. And that there is none excluded from their part in this, but they that exclude themselves. And that God is gracious and mer∣cifull, not desiring the death of a sinner, but willing to have

mercy upon him; so that if hee be not more willing to perish than God is to save him, hee may doe well.

Now, the Gospell revealing this, by the helpe of the spirit the partie is inlightened to un∣derstand this, which is not yet knowne of everybody.

Secondly, by the same spirit hee is made able to beleeve that there is such a remedie in∣deed, I meane in generall, but whether he shall have any part in it, is counsell yet to him, and farre off, so that this partie is neither ignorant of the reme∣die, nor yet doubtfull, but knowes and beleeves it. These be the workes of the Gospell, and that every one that be∣leeves shall have part in this remedy, yea, and that if hee could beleeve, he should have his part also in it.

Thirdly, the Gospell thus making us to know and beleeve

the remedy, workes further: Oh it staies him from sinking under his burden, from de∣spaire, and keepes his head a∣bove water. And this is as far as it is beleeved; for alas some are very hardly staid with this: for what is an uncertaine and absent benefite able to doe in a certain and present misery, or to stay one? but some it doth thus stay from utter despaire, though as yet they remaine in a heavie state. If one stung with a serpent, swelling and in grievous pain, should hear that there is one forty or fifty miles off that had an oile that had cured some in such case, so that if one should find him at home, & can get some of it, he might do well again. This staies him a lit∣tle, but alas his tormenting pain continueth. And so it is in this case.

4. The next worke of the Gospell is contrition and bro∣kennesse

of heart in this sinner, which is a gracious worke of Gods Spirit in a man, whereby hee hearing of the mercy of God and his gracious dispositi∣on, and that there may be mer∣cie for him, this breakes his heart, and turnes legall terrour for the punishment, to godly griefe for sinne it selfe, for of∣fending God, and dishonouring him that hath been so good to him, to spare him all this while, and not cut him off, and that he understands he is of such a gracious disposition. Oh vile wretch that I am saith hee! a∣gainst whom have I offended? not against a Tyrant, but against a most gracious God, that pre∣served and maintained mee, fed and cloathed mee, when I did nothing but rebell against him and play the bedlam, who might have damned mee thus many yeares agoe, and yet spa∣red mee, and now puts thee in

some hope that I may find mer∣cy at his hand: Oh woefull cai∣tiffe that I have beene and am! so long and often to have offen∣ded so good a God.

Now, that wee be not decei∣ved and thinke wee have con∣trite hearts, and have not, here I will set out the notes of it, by putting a difference between it and some things like unto it.

First, betweene naturall sor∣row and this contrition; nature grieves for losses, sicknesses,* 1.34 death of neere friends: this breakes much both body and minde, and makes folkes looke old; and wee say, such an one breakes apace, or is much bro∣ken, it is seene in his face: for what is naturall sorrow but a fleeing from s••mething that is hurtfull to us, and when wee cannot flee from it, then lying under, it? But there is great difference betweene it and con∣trition, and godly griefe: natu∣ral

sorrow comes upon worldly causes, contrition is for sin, and wrought by the Word of God.

Naturall sorrow is momenta∣ry; for though a man be grie∣ved for his broken arme or leg, or this or that losse of goods, of childe, or wife, yet in time this griefe weares away, when God hath recompenced our losse some other way.

But contrition & sorrow for sin is perpetuall, and lasts ever: though he get comfort, yet he is broken in heart for his sins all his life long, and broken from his sinnes for ever; for he will never turne to them more.

And this may stay some that have feared their owne sound∣nesse, because when they have lost wife, husband, childe, they have grieved exceedingly; it hath broken their heart, caused plentifull teares, yea such hea∣vinesse as could not be comfor∣ted; and kept within doores:

But never could finde such bro∣ken hearts for their sinnes, nor weepe so bitterly in remem∣brance of them.

This may be in a true childe of God: for the griefe for worldly losses came sodainely, and was for a time great, but in time it weares away and is for∣gotten, when God hath healed him againe: But the griefe for your sinnes continueth still, doth it not? you grieve no more now for the paine or losse you had twenty yeares agoe; that is gone, but you grieve still for the sinnes you committed so long agoe. Well then this may be, and is farre greater. That was like a land flood, a sudden running over of a small brooke, but the water in a great River that keepes within its bankes is more than that.

Againe,* 1.35 there is this diffe∣rence betweene legall terrour and this contrition, seeing that

is for punishment most what, this chiefly for sinne; that wrought by the Law and legall comminations, this by the Gos∣pell and hearing of Gods mer∣cy: that terrifieth and ama∣zeth a man as a blow on the head with a leaver, and smites him downe, leaving him with∣out any feeling at all, or if there be any, it moves him to flye from God as from a terrible Iudge. But this is a smarty griefe of heart for offending God, which troubles him more than the feare of hell ever did, and so vexeth him, that if there were no hell to punish him hee would thus grieve.

Legall terrour leaves the heart as whole as it was, and still hardened. True it is that it stops the working of pride, and holds downe the acts of it for a time and damps it, but the habit and disposition thereof is the same that before▪ As 〈◊〉〈◊〉

one should with a barre of Iron burst into three or foure pee∣ces a stone, or brasse morter, yet for all that it remaines as hard as before; but a soft fire melts it, and makes it fit to bee cast into a mould. So though Felix trembled, yet the continu∣ed as covetous still as he was before, and expected a bribe, which because he failed of, hee left Paul bound. Ahab though so stucke downe and humble 〈◊〉〈◊〉 yet after he continued as vile,* 1.36 and imprisoned Michaiah;* 1.37 so Iudas after his terrour yet ad∣ded murther to murther; and they Num. 14. 1. 2. 3. 4.

But contrition mollifieth the hardnesse, and breaks in peeces the wholenesse of the heart; as wee may see in the examples of contrite ones who never com∣mitted the like, sinnes 〈◊〉〈◊〉. So David never numbred the people more.

Furthermore, there is diffe∣rence

betweene it and the counterfeit contrition of an hypocrite,* 1.38 which is a light griefe, and flitting sorrow of unsound professors, who wring the hands, shed a few teares, or make some complaints of themselves for their sinnes, but it is quickly over; like a mor∣ning dew that soone is lickt up when the Sunne ariseth; or like a bull-rush that bowes while the winde blowes it, but when the blast is over, it re∣turns to its former straight∣nesse.

But Contrition is a searching, pricking, and stinging sorrow, which abides also till God doth remove and turne it into quietnesse; yea, and sometimes also after. Many have had good pangs after the Word prea∣ched, which if they had lasted, might have beene the hope and beginning of true contrition indeed.

Therefore wee may see that this is a gracious and divine worke in the heart of a man sarre exceeding any of these three.

Yea an excellent gift it is that humbles a sinner truely and kindly, and so breeding hu∣mility, makes him capable of all the graces of God:* 1.39 for the humble he will teach his wayes.

It makes the heart soft and tender, that the sins may come up by the roots, yea teacheable, and apt to have any good thing planted in it, and soft to receive the impression of the Lord in it.

Yet here for all this we must understand,* 1.40 that this contriti∣on is not repentance, but dif∣fers much from it: For contri∣is a preparative act sitting a man to Faith; repentance is a grace consequent and followes after faith: contrition is an un∣grounded good inclination, purpose, desire, that would doe

much, viz. turne from all sinne for ever, and doe all the con∣trary good: but alas, it is not able to performe it, in respect it cannot in it selfe, nor in Christ; for hee is not yet in Christ till faith be formed in him.

But repentance is a groun∣ded grace, whereby a man by faith being planted into Christ, hath from him wherewithall to carry him out to turne from all sinne, and take up the con∣trary good. They therefore that confound contrition and repentance (as some do, & they no Papists) runne into two ab∣surdities: First, that repentance goes before faith: Secondly, that a man may doe some good thing, and pleasing to God be∣fore faith.

Ob. Is not a contrite and broken heart, acceptable to God and pleasing?

Ans. True, as it is the gift and worke of his Spirit it is,

but in the beginning it is not as it comes from us: neither can the sinner know that this his contrition pleaseth God, be∣cause hee knowes not himselfe to have faith. True, it is some∣what hard to say the very time when faith is wrought; but till it bee, nothing doth simply please God. To make this plaine, understand that there bee three kindes of the gifts of God.

Some common to elect and reprobate, as knowledge in Scripture, prophecy, tongues, miracles.

Some speciall, belonging to the elect onely, as faith by which we are justified, a renu∣ed heart, a good conscience, the feare of God.

Some middle ones wrought in the heart of those that yet be not actually the Children of God, yet certainely shall bee, and which whosoever have

wrought in them, shall surely have faith, and cannot goe long without it. Such are, this con∣trition, and such dispositions as be in men before faith, which yet are wrought by the Gospell. These are better than common gifts, yet not actually graces, and yet gracious inclinations to faith, which are in those that are to be justified, and which (if we speake properly) cannot be wrought in any that shall pe∣rish.

To proceed further in shew∣ing the working of this contri∣tion:* 1.41 when the Gospell speakes so graciously of the Lord, and his readinesse to forgive wretched sinners never so ma∣ny or so great offences, yet the sinner terrified by the Law cannot beleeve and apply it. Oh no, saith he, no such thing for me, I have beene thus and thus vile, and have thus and thus dishonoured God, when hee

waited my conversion and good: I ranne from him and plaid my parts, I despised the Ministers, and all good people, &c. Well, yet saith the Gospell, the Lord may have mercy upon thee, so as thou doest humble thy selfe: What, to me? no such matter. Yes, even to thee. Oh then you have given him his loade, hee seekes to get alone, that he might weepe his belly full; he cannot containe then: but as the gracious eye of our Saviour Christ upon Peter mel∣ted him into teares, so is his heart melted and resolved into teares of repentance. Never did Benhadad and his servants hearing that the Kings of Israel were mercifull Kings, humble themselves more with ropes a∣bout their necks in sack-cloath, than this man will to God.

Oh hee cryes out, Against whom have I sinned? against a Tyrant? no, but against a most

gracious God, that is so merci∣ful as could not be put out of his gracious course, by all my wic∣kednesse; and yet gives mee some hope of mercy. Oh vile wretch, villaine that I am to offend so gracious a God.

If I had done thus much a∣gainst a man, or the tithe I have done against him, hee would have pursued mee to the utter∣most long ere now, and hunted me out of the country; it should have beene to hot for me: but the Lord hath spared mee all this while. Oh this cuts his soule more than the feeling of hell for the time.

This also so changeth his minde, that whereas before he could goe bolt upright for all his sinnes, now they crush him to the ground: before sinne was as sweete as hony, now more bitter than gall or worm∣wood: before he could goe un∣der all his sinnes, and never

shrinke, now one lies heavie upon his conscience: before the doctrine of repentance he loa∣thed it, and fled from it as from a madde dogge, serpent, or an arrow shot, because it shot at his lusts and lewd companion∣ship, or against sinnes which he loved as his life; now who that could come and tell him how hee might bee quite rid of his sinnes, and bee never more troubled with them or have to doe with them, were one of a thousand a most welcome man: so that now his daintiest meate is his bane, and contrariwise this bitternesse and griefe of heart makes him fetch up all his sweete morsells.

This breedes an utter and deepe dislike of all his former courses. Hee cannot abide to thinke of them; yet cannot for∣get them: they are ever before him, but so as hee is broken from them for ever, turning to

them no more: oh it hath stung him so as hee can never have pleasure to doe any more that hee hath done; as David had small joy ever to number the people more, for which his heart smote him.

Yea it makes him angry with himselfe and vexe, as David, that hee had done so exceeding foolishly, and that he was a foo∣lish ignorant beast.

Yea to confesse his sinnes, and shame himselfe. No body shall neede to tell him what to say, for his heart is full, and hee will powre out all to God, and say more against himselfe than any body else can.

Yea hee will aggravate his sinnes by the patience of God: Oh they be so much the vilder; because God hath had so much patience towards mee: oh I was unworthy that hee should ever thus beare with me. Also by the meanes he hath had: If

I had not had the meanes of grace, it would not grieve me so much, but I that have lived so long under such meanes and made no use of them, oh wofull wretch.

It will cause him to humble himselfe before God, and throw away all conceit or trust of any thing in himselfe, of know∣ledge, wit, learning, worldly wisedome, civility, and righte∣ousnesse of his owne. Oh these he stood not a little upon, and thought himselfe no meane one, but now he accounts all dung, abhorres himselfe in dust and ashes; as Paul that counted his priviledges that he was a Iew, a Pharisee, learned in the Law, zealous, strict; oh these made him proud and to lift his head full highly, but when God humbled him, he then accoun∣ted all dogs meat and dung, and sought for all good out of him∣selfe in Christ.

Lastly, to this contrite per∣son is given softnesse and ten∣dernesse of heart, whereby he is fitted and prepared to re∣ceive further instruction from the Lord; for as yet he hath his burden on his shoulder, and knowes not what God will doe with him; but goe back againe he never will, but will waite upon God for his direction, what he would have him doe.

Hee cryes out therefore and complaines, I am loaden, who shall ease me? undone, who shall helpe me? to beare it he feeles intolerable, to escape it in himselfe impossible, onely some little faint hope keepes him from despairing.

Now we must take notice of the necessitie of this contrition in every kinde of sinner that shall ever come to good:* 1.42 for the prophane person that hath boldly and without all feare ••one on, hee must be crusht in

heart for sinne, ere ever he shall have mercy at Gods hand, or a∣ny promise belong to him.

So the civill man and carnall Gospeller, and hypocriticall professors, that thinke them∣selves in happie case, that they please God highly with that they doe, yea, that they deserve not onely health, wealth, and outward blessings, but even sal∣vation at last at Gods hand for their good service they have done. But they must come to loathe and abhore these, and will. When God workes this contrition, then they shall see what base and poore stusse it was, they have so highly thought of, seeing now they shall discerne that God makes base reckoning of it, and holds it as abomination; for when they served God, it was onely in ceremony and shew, without any substance or looking to their hearts to doe it in any

carefulnesse of heart for the manner.

Yet how hard a thing it is to bring the heart of man to breake for and from his sinnes! oh it is God onely can doe it,* 1.43 men had rather part with any thing, nay, all they have, nay lose their very lives than their lusts: oh the rebellious heart of man, that hath had too long ac∣quaintance with sinne to bee broken from it shortly, and is too deepely rivetted in evill, that he should easily be pulled from it.

Now the consideration here∣of should forcibly move us to be highly thankfull to God,* 1.44 who as he hath provided a blessed remedy, so hath proclaimed it by his Gospell to the sonnes of men, which is a speciall privi∣ledge that they have not al∣wayes enjoyed.

Secondly,* 1.45 let us examine whether the Gospell hath en∣lightened

us, and whether wee know and then beleeve the re∣medy, and Gods mercifull na∣ture.

Next, did you ever feele the Gospell breaking your heart, and the loving kindnesse of God melting you thus and thus, as hath beene taught?

Alas, most must say they know not what any such thing meanes: alas wee have few bro∣ken hearts for sinne; and yet there was never more cause, never more meanes also, and yet alas even the Gospell is dai∣ly preached, but few are melted herewith.

Most will not part from their corruptions, but had as liefe you should pull their hearts from them, as their lusts▪ they know not how to live; it were no life if they were barred of them; many know not how they should spend their time if they were left. It may bee at

last they wish they were un∣done againe in respect of the punishment they see to come for them; but that is no contri∣tion. Well, as loath as you are to come to it, your heart must be broken ere God will have a∣ny mercy for you.

Others will goe with you in many things, shew liking to the Word, love to the Ministers, be moved at the Word, desire af∣ter mercy and salvation, yea mend many things amisse, and doe many duties, and yet for a contrite heart, you must par∣don them for that. If you urge it, either you shall heare no more of them, as Iohn Baptist did not of Herod, and Christ of many of his Disciples, or else they will bee borne with for that, they will coast over ano∣ther way, and meet you anon, but over this steepe hill, and cragged rocke, yet shall not lead them.

Nay many thinke themselves beleevers and in great good case, that yet never came where contrition of heart grew: but their profession, re∣ligion and faith is but vaine, and will perish with them, if they trust to it; like Laodicea men would be saved and be be∣leevers, but they will goe to heaven whole without blemish. But know that thy heart is not ••it for God till it bee broken; and as our Saviour Christ was no sacrifice for our sinnes till his soule was broken for our sinnes, so shall wee never have part in this sacrifice, till our hearts be broken for sinne.

Oh this makes our preaching so unprofitable, religion so cost∣ly a service, and faith so rare, because few are ever thus bro∣ken. Oh we may teare our throats, and weare our tongues to the stumps, ere wee can per∣swade a sinner to see the odious

hainousnesse of his sinne, and danger of it, and bring him to a detestation of it.

And why is this? because few beleeve and deepely consi∣der either of their owne mise∣ry or of Gods gracious disposi∣tion and readinesse to shew mercy; which if they did, it could not but breake their hearts. Let us therefore bee perswaded to this duty, unto which we may be best enabled by the deepe weighing of both these together, and praying God to worke us to it. But oh the vile heart of man, sinne must have sorrow; if not here, then hereafter: If men feele not the terrours of the Law here, but be lusty, and spend their dayes in carnall delights, time will come that God will awaken their consciences, and their terrours (may bee in this life) if not, yet hereafter they will prove untolerable.

Now I would here further perswade those that be contrite hearted, first to be thankfull to God that hath brought them to this passe: the promise of God belongs to such, therefore bee of good comfort; and though thou beest not yet able to apprehend it, yet if thou couldest it is thy due, with Gods good leave. Christ came to ease the weary, finde the lost, heale the sicke, binde up the broken, and therefore he will have mercy on thee. Which that thou maiest the better beleeve, re∣member the example of the Publican, Prodigall, David, those Act. 2. 39. who were all in the like case.

And let this also bee added, that seeing God hath brought thee thus farre, he meanes not to leave thee now, but will have mercy on thee. And his end in casting thee downe was not to destroy but to save thee:he hath

delivered thee from insensible blockishnesse and hardnesse of heart, and in thy terrour hath kept thee also, and hath not suffered thee to bewaile thy sinne sleightly, but truly, ear∣nestly, deeply and constantly: hee would never have done all this for thee, if hee had not meant to bring thee further, hee would have left thee ere this.* 1.46 As therefore Manaohs wife said to him, If the Lord were pleased to kill us hee would not have shewed us these things: so I say to thee, If the Lord would have cast thee off, hee would not have used so many meanes to draw thee unto him.

Now I should proceed to some other steps toward faith wrought by the Gospell be∣tweene this contrition and faith,* 1.47 save that there is yet somewhat more to bee said to this contrite-hearted person, who hath his burden upon his

shoulders, and is not yet per∣swaded that any part in the remedy doth belong to him.

Why, hath he not right in the promise? yes there is nothing on Gods part why hee may not apprehend and apply it; God gives him good leave, and the promises are made to such. And though a man dares not apply the promise to one only terrified by the Law, yet to one truly thus humbled by the Gos∣pell, and contrite-hearted, wee dare doe no other: yet this party is not able to apprehend it, there is much both within and without him to the con∣trary.

1. The divell is a great ene∣mie to it, who envies that he is come thus farre, knowing now he shall lose him; and therefore he will prolong the worke all that he can, and hinde•• the proceeding of it. Hee knowe•• that beleeuing is, the mother

both of comfort and obedience; therefore he opposes it all hee can.

2. Himselfe hath much a∣gainst it: he (it may be) with his griefe hath forgotten that God hath made promise of mercy to the penitent, or if he remember it, yet hee will call into question, whether hee be such an one or no; yea or if he be and cannot deny it, yet he is not able to apply it to himselfe through weaknesse. Like a sick man that knoweth he hath right to his meat, but is so weaker, that he is not able to reach for it and put it to his mouth.

If a man had nothing to doe for him but teach him that he knowes not, or bring to his re∣membrance that hee had for∣gotten, or make him know that he is such an one that the Promise belongs to, it were but an easie taske. But here is the

difficultie, to make him beleeve that notwithstanding any thing that can be said of Sathan or his owne corruption, that he is the childe of God, and the promise of mercy and salvation belongs to him. This party hath many objections against it, some of which I will recite, and answer them, and so proceed.

Ob. When the promise of pardon is offered to this party, Alas, to me, saith he? no such matter, that were marvell: oh no I am vile, and see nothing but wretchednesse and misery, as being at the very pits brinke. They that can beleeve it, let them, they be happy men, for my part I am farre off, I dare not. A likely matter, that from such low abasement I should be advanced to such honour, from hell to heaven.

Answ. And why not you as well as others that have beene as farre off as you? and have

beene long held off, yet have got comfort at last, and so shall you. God hath not excluded you, therefore shut not out your selfe. What if sorrow and comfort be contraries? yet sor∣row tends to comfort; and what if he therefore cast thee downe that he might raise thee up, and would never have brought thee thus farre, if he had not purpo∣sed good to thee?

2. Ob. Alas what likely∣hood is there that God should receive and accept mee when men reject me? my superiours they contemne me, my friends that have loved mee and have beene glad of my company, even they looke aloofe and care not for me.

Ans. What of this? God seeth not as men see for they see carnally. They of the world love and like their owne▪ and God likes his owne. The world•• rejecting thee is no argument

God will doe so, but the con∣trary rather, as wee see in the example of the blinde man; Iohn 9. When thou wert whole, and tall, and goodly like Eliah thon likedst thy selfe, and the world liked thee, but now thou art broken, and lame, as it were, they make no more account of thee than of an old rent gar∣ment. But God never liked thee till how thou; 〈◊〉〈◊〉 a whole heart God care not for,* 1.48 but a broken heart is a sacrifice acceptable to him. For 〈◊〉〈◊〉 king is his 〈…〉〈…〉 and he likes it will. Thy heart never sent out good favour till much; as Maries oyntment; while it was in: the box, but when it was broken the smell went all over the 〈◊〉〈◊〉. And as spices whole and not 〈◊〉〈◊〉 smel not, 〈…〉〈…〉, so is it with thee in this case. Therefore be of good comfort, thou shalt get as∣now favour with God as thou

shalt lose with the world. As long as God takes pleasure in thee, no matter who dislikes. Besides, thou art in better liking with the Angells and the Church of God, who thought of thee as of a prophane or civill man, but now as of one that is in the fitting for God, and to make a beleever.

Ob. 3. Me thinkes I would sometimes beginne to beleeve, and be of good hope, but then my unworthinesse puls mee backe, as a grimme Sergeant should pull back a poore Suiter that were putting up his peti•••• on to a great man. I can doe nothing worthy Gods accep∣tance: if I could doe thus or thus, there were some hope.

Ans. What hath God been doing all this while but to pull downe thy proud stomack, and yet dost thou talke of wor∣thineffe? When thou wert a Pharisee thou thoughtst thy

selfe worthy, but thou shouldest not, now that thou art a Publi∣cane.

Thou art unworthy; it is true, if not, what need hadst of Gods mercy? or what glory should God have of giving one for an∣other? giving something to one that were worthy to attaine it. thou speakest as though thou wouldest not bee beholding to God, but he will accept thee though unworthy, that he may binde thee to him for ever. Count not God, as a man to whom nothing bring, nothing have: God is about to make thee worthy, and they worthi∣nesse stands in his free favour: The feeling of thy unworthi∣nesse makes thee worthy, that is, fit for God to shew mercy to thee, seeing, besides thy sinne that makes thee unworthy, thou hast a sense of it, and a heart broken for it, and having these, God will not reject thee

because of thy unworthinesse. Thou wert never worthy nor fit till now; when thou wert in better case in thine owne fee∣ling, God cared lesse for thee, and thou wert further off. What talkst thou of worthi∣nesse, when the Angels bee not cleer in his sight, nor the Saints worthy in themselves? Know that God respects (in shewing thee mercy) his goodnesse and mercy, and not thy goodnesse; that hee doth, is free. Againe, have others that have found mercy had it for their worthi∣nesse? or could they see cause in themselves, why they should find mercy rather than others? And as for thy doings, thou must have that power from God after thy beleeving, there∣fore beleeve first.

Ob: 4. Oh but my sinnes be so many and so great.

Ans. That is not the mat∣ter that will stand between God

and thee, so long as thy heart is broken for them; so long as God is the Physitian, no matter what be the disease: his mercy is above all thy sinnes. Christs merits is not a weake plaister that can heale a greene cut, but not an old sore: so to conceive of it were to disgrace the bloud of Christ; the bloud of Iesus Christ cleanseth us from all sinnes, Psal. 51. 7. God is rich in mercy, Ephes. 2. 4. abundant in goodnesse, Exod. 34. hath a mul∣titude of mercies, Psal. 51. Psal. 108. 4. though our sins reach up to heaven, Gods mercy reach∣eth above the heavens. God for∣gives iniquity, transgression, and sinne, Exod. 34. yea rebellion, Hos. 14. 5. Thou art not worse than Ma••asses, than they, Act. 2. that crucified Christ, than Paul that persecuted the Church of God; and Mary Magdalen. These have found mercy; ther∣fore thou also following their

example maiest be assured of it. If a man having many debtors should proclaime to them all (some owing more, some lesse) that let all of them come to him, and confesse the debt, and he will forgive them great and small: will any man doubt, be∣cause his debt is great that it shal not be forgiven, especially if he see greater sums remitted?

Ob. 5. Yea but I have been a mocker at goodnesse, a scof∣fer at the deare children of God, hated the Ministers, given to all vilenesse.

Ans. True, this is vile; for wee see the Ismaelites cast out for mocking, and the children torne by the Beares. But yet no matter what thou hast been, seeing now it shall be enquired what thou art, and wouldst bee hereafter. As long as God hath given thee another heart, that that is past shall be forgotten: as thou remembrest them God

forgets them.

Ob. 6. Yea but there bee few that shall have part in this remedy, and it is so great, that I feare it is too great for me.

Ans. If the Lord will give thee it, who shall hinder thee? Great gifts become great Prin∣ces: consider what gifts Prin∣ces give, five hundred pounds a year or a thousand pounds, make Noblemen of Gentlemen, Fa∣vourits Marquesses. The greater it is, the more cause hast thou to be thankfull, both here and in heaven. And for the fewnesse, if it please the Lord to work that in thee that he workes in few, and to bestow that mercy on thee that hee gives to few; if, I say, he will be thus graci∣ous, the more cause hast thou to admire his mercy.

Ob. 7. Oh but I have not beene humbled enough; the promise is made to the con∣trite; If I had bin so humbled

as some, then I could beleeve.

Ans. Beware thou become not a Papist in thinking to me∣rite mercy by thy contrition: oh it is not thy contrition, if it had been a hundred times more, could merit pardon of the least of thy sinnes. If the ••ord Iesus had not suffered in∣finite sorrow and griefe in soule and body for them, it is not all our grieving could satis∣fie Gods justice for the least of our sinnes; no not though wee should weepe out our eyes, and mourne to death. Therefore though God hath appointed all to whom hee will shew mercy to bee contrite hearted; yet not to come to mercy thereby as by a meritorious meanes, but as by a convenient and meet disposi∣tion to prepare us to seek & re∣ceive mercy with thankfulnes.

This is but a tricke of Satan, who before contrition held thee from sorrow, and would

have made thee thinke any too much, and more than needes; but now hee knowes that thou hast sufficient in respect of Gods gracious acceptance, he would perswade thee it is ne∣ver enough, because hee would sinke thee if it were possible. Though hee see thee stand trembling with thy load on thy shoulders, yet he would per∣swade thee that thou feelest no burthen.

That contrition is enough that God will accept and put an end to, and that which drives us so to seeke Christ, as wee cannot bee satisfied without him.

If it please God to grant thee mercy and comfort with more ease, and more speed than some others, be thankefull for it, and adde not loade to thy burthen. The Lord knowes what is fit for every one; thou maiest soon have more than thou canst

beare: God keepes not a mea∣sure to all in this thing.

Ob. 8. But all the promi∣ses are made to beleevers, and none others, and I have no faith.

Ans. Though faith bee not yet found in thee, nor thou a∣ble to apprehend Christ, yet thou art not farre from it: therefore seeing the promise belongs to thee, why dost thou not strive now to lay hold on it? Thou hast great neede of a Physitian, and Christ hee hath comfort for such: thou must have helpe or else art undone, and Christ is very willing to helpe such, and such onely; why then doest thou not catch hold of him, reach out thy hand of faith and touch him, that ver∣tue may goe out of him to heale thee? If thou canst not runne to him, then goe, if not goe, creepe; but be sure to lay hold on him and touch him, as the

woman with the issue of bloud, whom our Saviour Christ re∣proved not for so doing, but commended her highly: and so would he thee if thou wouldest follow her example and be∣leeve in him. Wee must not thinke it plaseth God that wee should stand straining of cour∣tesie, but that wee beleeve God on his word, that we may have hearts and mouths to praise him, and to set about the work of a godly life.

Thus the contrites doubts being answered, and by Gods goodnesse somewhat removed, hee growes somewhat on fur∣ther, and hearing the Lords large and loving offer, and without exception, and consi∣dering his neede of it, and the truth of God that promiseth it, yea and to him; this breeds in him a further thing, that is, a desire after his part in this mer∣cy, which hath sundry comp••∣nions

with it, which are like the hiding of the pearle by the wise Merchant when hee had found it.

For between contrition and faith are divers steppes. The Lord could dispatch it at once, seeing the contrite person hath right to the promise, and God meanes at last to doe him good, save onely that God seeth it not so good for him, but is long preparing him for so great a worke. And seeing it is for the best, God doth him no wrong, especially seeing hee is upheld by hope of obtaining in the end, which keepes him from: discouragement. As betweene the finding of the pearle and buying it, are hiding it, departing which joy, selling all: now then is the pearle found, when promise is made to the humble and contrite, of pardon in Christ, and salvation: after which followes a desire

with care and joy, and then hungring and thirsting for it, and selling all for it; and then buying it, which is beleeving, when he apprehends the pro∣mise, and applies it to himselfe. Now for desire: Oh hee sees the excellency of mercy, his need, Gods offer, and that hee is in good sadnesse; oh hee hath an earnest desire in his heart; Oh that it might bee, oh the Lord grant it to me.

Ob. But what, is this partie come no further than to desire all this while? I thought he had come to faith by this time: you talkt of desire before, that finding himselfe in a miserable case, desired to be out of it.

Ans. There is great diffe∣rence betweene that desire and this; that was ungrounded, and onely feeling himselfe in ill case, he desired to be out of it, but this is a grounded desire, upon the promise that God

makes to him of mercy where∣upon he builds: Lord thou hast promised mercy to them that labour and are heavie loaden if they come to thee;* 1.49 Lord I come to thee, therefore have mercy on mee.

As if a rich man having ma∣ny debters unable to pay him, one of them feeling himselfe so, desires hee had his debt for∣given him, though hee have no hope of it; but afterwards the rich man sends him word, if he will come to him, and confesse the debt, and aske to have it forgiven, he will: now hee de∣sires it after another fashion with a more lively desire. Yea, this party begins to lay some hold on the promise, which puts some life and warmth into him, whereas when the mini∣ster before spake of the promi∣ses, it was musicke to a sad heart, but now he desires, and is glad to heare the promises ap∣plyed

to him: wheras before he sought for judgements, now he turnes the Booke for comforts and promises.

Now to this desire is added request;* 1.50 for he cannot keepe in his desire in his heart, but it must out, and so hee falls to poure out his heart to God, to lay out his bitter complaint, confessing and crying for par∣don, leaning upon the promise as upon his staffe, which before he could not fasten upon.

For God will inure him be∣times to that order hee must take after with him, viz. to of∣fer up his owne request, and pe∣tition, not giving unto him till he be able to aske it: therefore the spirit helpes his infirmity, and teacheth him how to pray, and what to aske, sending up sighes and grones that cannot be expressed.

Thus did the Publican,* 1.51 Oh Lord bee mercifull unto mee a sin∣ner.

So the Prodigall,* 1.52 Make me as one of thy hired servants. So Manasses prayed to God, and God heard him.

Which confession and pray∣er though an hypocrite may make, yet not from a broken heart. It is true, Pharaoh and Iudas confessed, but not in a sound and right manner.

To this is joyned care;* 1.53 not a hopelesse feare that God will not be mercifull, but a scrupu∣lous solicitude, lest hee should misse of his desire. He casts that perill that never shall bee nor can be (for God will shew him mercy) and yet hee hath this thought: But what if I should misse? which serves onely to adde to his industry, and in∣crease the bent of his indea∣vours.

As no, man hath any great matter in hand, though hee be very far from it, but will have a thought, What if he should be

prevented? to whet on his de∣sire, and stirre up his endea∣vours that hee may neglect no meanes.

The next is hope, viz. that he shall obtaine,* 1.54 and that onely because God hath spoken it: and though hee have not the strength to hold; it fast, yet hee hopes hee shall, which doth greatly animate him.

This hope, though it bee not the hope that is the daughter of faith, that makes not ashamed, which is as stedfast as faith it selfe,* 1.55 and is the anchor of the foule, yet it is farre differing from the blinde groundlesse hope of the world.

The next is joy, proceeding from this hope that he shall ob∣taine, and that he is so neere it; as it is said of the Merchant when hee had hid the pearle, that hee departed with joy, as being glad that he was so neere a good bargaine, though yet he

had not bought it. Which joy, though it be not so great as that that comes after faith which is unspeakeable, yet it is farre be∣yond the joy of hypocrites, w^ch^ is upon no, or false grounds; as that of Agag, 1. Sam. 15. his false joy of safety; and of worldlings in their corne and wine, or prophane ones in their beastly lusts, whose joy shall be turned into wailing and gnash∣ing of teeth. This joy refresh∣eth greatly as the little Ionathan hony that 〈◊〉〈◊〉 did eates and what if he had eaten his fill? so what shall bee to this party after be∣leeving?

And it is not to bee thought strange he should have any joy before beleeving; oh yes, find∣ing himselfe so neere a good turne, it glads his heart. As the poore blinde man, Mar. 10. 50. that our Saviour Christ called to him, hee threw away his cloak, and arose hastily: so Za∣cheus,

Luk. 19. came downe ha∣stily and received Christ joy∣fully, ere ever hee had received any good from him, though it may be hee had some hope hee should, if he were at his house once.

And all these together are answerable to the hiding of the pearle, and going away rejoy∣cing; for what was that but a casting and musing in the mind, and having divers conceits a∣bout it; as thus, What successe had I that ever I should finde such a pearle 〈…〉〈…〉 thousand findes any? what an opportunity have I now of en∣riching my selfe for ever? what a foole should I bee if I should neglect it? were I ever like to come to the like offer againe? oh what neede have I of it? what shall become of me with∣out it? and so doth he that hath found the spirituall pearle.

Next followeth hungring* 1.56

and thirsting for mercy and Christ, all one with that of sel∣ling all to buy the pearle.

But because the holy Ghost useth both phrases, I will speake of both. The desire of him that shall have mercy is compared to hunger sometimes, most of∣ten to thirst; not onely for some resemblance between them, but to shew that it is not a desire fit to obtaine Christ and his bloud, except it be like thirst.

Hunger is a want of hot and dry, thirst a want of cold and moist, both grievous, but thirst the more sore by much. If hot and dry be wanting, yet if the other bee supplyed, nature is long supplyed and upheld: not contrariwise. Thirst is of all sensuall appetites the strongest, most impatient of being unsa∣tisfied, and impotent of being without that it desireth.

1. He shew some resem∣blances betweene the naturall

and spirituall thirst: Thirst is an emptinesse of cold and moist, and a great paine arising from the same by the sucking and drawing of the veines in the stomack, for some coole moisture to nourish the lower parts, when there is none, & so it pincheth the reines together, and causeth great paine: So in the spirituall thirst there is a great emptinesse of all health, hope, and happinesse in him∣selfe, and so a great paine of soule for want thereof.

2. The thirsty hath a great desire; an earnest, not faint or cold desire after drinke,* 1.57 as the Hart for the rivers, or the dry chapt gaping earth for raine, yea and that without delay, thinking everie day a yeare, and an houre to bee a whole day.

So the spirituall thirster for the bloud of Christ, doth not coldly and ••••••ily wish for it, but

importunately desires it, yea cannot be content to say, here∣after and one day I hope I shall, and that is as good, in sicknesse, at my death. Oh no, give mee drinke else I die: oh I faint for want of it.

3. This makes him set a high price upon the thing hee wants, without which he seeth hee perisheth. I would give twenty pound, a hundred pound for drinke enough to sa∣tisfie mee, to save my life. And so also it is in the spirituall thirst.

4. And this makes him take any paines to compasse it; whence is our proverbe, hun∣ger breakes thorow stone walk. Oh it will adventure it selfe, take any paines. As one that ea∣gerly seekes to kill one that would else kill him; so he that spiritually thirsteth will runne, ••ide, early, late, heare, reade, pray, conferre, and doe them

againe and againe to get faith, and to compasse his desire. And whereas before hee would not stirre out of doore, now he ca∣reth not what paines he taketh to have his desire satisfied.

5. The thirsty in his extre∣mity thinkes with himselfe of his folly when he had his fill, how little he regarded it, and was not thankful in that he had at his list to drinke and satis∣fie himselfe; that he threw a∣way oft that hee would bee full glad of now, yea it may be abu∣sed it to drunkennesse, and now hee accuseth himselfe of his former folly: So the spirituall thirster thinkes with vexation to himselfe, How oft have I heard of the sweet promises of the Gospell, and never regar∣ded them? take them who would, I prized them not, they were as water spilt for me: hea∣ven was offered, take it who would, and the merits of Christ;

I had other matters in hand: But now the least promise would glad my heart. I was a full man that cared not for a hony-combe, now if I had the least of Gods sweet promises, the crummes under the table the droppings of the honey, it would much refresh me.

6. Hee then comes to pi∣ty them that endure thirst, the poore which hee heard com∣plaining sometimes, but never pitied, because hee never felt what it was: Oh beast, saith he, that I was, I never regarded the state of the poore when I he••d them complaine, now I seek what it is. Oh what a goodly matter it is to have ones fill at their need at any time▪ 〈◊〉〈◊〉 is greet pity the poor 〈◊〉〈◊〉 bet∣ter regarded. If ever I get w••ter to save my life, I will pity: the poore hungry soules more than ever I 〈◊〉〈◊〉.

So the spirituall 〈…〉〈…〉

out, that he hearing some com∣plaine, and wring their hands, and take great paines in hea∣ring the Word, pitied them not, but thought them fooles, and idle, in that they must needs speake with the Mini∣ster. I thought ill of them for it, and counted it needlesse; but now I know what it is, I feele it my selfe; I hope if ever I bee throughly satisfied, I shall bee more pitifull and charitable in censuring others.

7. If a man thirst, when he thinkes of all else he hath, hee takes no pleasure in them: what will his wealth, gold, house, land, doe him good if hee perish for thirst? nay it ra∣ther increaseth his griefe, to thinke he must goe from all for want of drinke. Bring him gay cloathes, sweete smells, musick: Away with all, give me drinke to quench my thirst. As Samp∣son had no joy of his great vi∣ctory

of the 1000. Philistines, because he feared he should die for thirst, Iudg. 15. 18. So hee that spiritually thirsteth, pri∣seth Christ above all; so that if you lay all the honours, profits, pleasures in one scale, and Christ in the other, he counts all dung in comparison of him. And he that is the greatest per∣son, if hee come to this hunger, hee takes no pleasure in all hee hath, without, or in compari∣son of this.

8. If any man should in this case come to him, and bring him drinke or water (as to a man chased over a dry desart in parching weather) would hee straine courtesie, and say hee is loth to be beholding, and he ne∣ver deserved it of him? oh no, but hee gladly and thankefully receives it, and eagerly falls to it.

So if any come to him in this case, and comfortably apply the

promise of Christ and salvation to him, and be an instrument of comfort to him, oh he remem∣bers that day for ever, and counts that party one of a thou∣sand, loves him ever after, and gladly embraceth this gra∣cious offer when he tendreth it unto him. And if God will vouchsafe to bestow this mer∣cy on him, oh hee thinketh himselfe bound to serve him on hands and knees all daies of his life; oh that were to bee writ∣ten in his heart with a pen of iron.

Selling all,* 1.58 is when a man to obtaine Christ and a part in his death and obedience, for salva∣tion, is content to part with a∣ny thing that should stand in his way to hinder him from it.

What must the sinner sell? all that he hath? what is that? his goods, lands, children? No, these be, none of his owne, God hath but lent him these to use;

and some that would have Christ, and shall, have no goods to sell. What then is our owne? our sinnes, and nothing else: these therefore wee must sell. Tush, what should you name them? they be not worth the selling to purchase Christ, seeing they are but base things. True, they bee such things as one would thinke should not be named with Christ, or that we should make any account of them; but such is our wretch∣ednesse, and sinne is so sweete, and stickes so close, as, though they be nought worth, yet wee preferre them above any thing, and love them as, yea before our lives: many a man loseth his life for his lusts. Therefore when a man comes to this pass, with indignation to be willing to part with his sinnes, to have no more to doe with them (as hee must that will have part in Christ, he cannot have Christ;

and keepe any one of his sinnes) this is a great matter, and that partie shall have the pearle.

And thus God brings along the man,* 1.59 and when he is at this passe God seales it up to him, and enables him to beleeve, and saith, Seeing thou wilt have no nay, be it unto thee according to thy desire: and God seales him up by the spirit of promise, as surely as any writing is made sure by sealing of it: then hee beleeves the word of God, and rests, and casts himself upon it. And thus he findes himselfe dis∣charged of all woe, made par∣taker of all good, at peace in himselfe, and fitted, and in tune to doe God some service.

This is to some sooner, to some later, according to the helpes and meanes they have, and wise handling they meete withall, and as God gives power.

Some in the time of hearing

of the Word, open themselves, and apprehend the promise; some after, when they are ca∣sting over that they have heard, and musing, and trying them∣selves thereby, get comfort and lay hold.

Some after humble and ear∣nest prayer, some at the Sacra∣ment. And then is hee planted into Christ, and a happy man thence forward that ever hee was borne.

It is hard to say at what in∣stant faith is wrought, whether not till a man feels that hee apprehends the promises, or even in his earnest desires, hun∣gring and thirsting; for even these are pronounced blessed.

Some having got hold, hold it faster than some by much, yet none but with doubtings some∣times; yet some are much pri∣viledged this way, especially they that came hardliest by it.

Some ever and anon, let it

goe, and are full of doubtings, and to seeke of that sometimes they had; some upon one occa∣sion some upon another, some upon no occasion: But even God that gave them power to beleeve, withdrawing his hand but a little, they are much trou∣bled, that hereby they may know whence their strength is.

And this may teach us Mini∣sters to shew the people the do∣ctrine of Faith distinctly,* 1.60 and particularly the working of it, and by what steps God brings men to it, that they may try themselves, and not bee decei∣ved; without which they that have gone thus along, yet may still hang in doubt whether they have faith or no,

And many thinke they have it, when they never came neere it, taking such long strides as deceive themselves.

2. This may move also the

people to try themselves. They that have attained faith, and as∣surance, and comfort, and came by it thus, and by these steps, let them enjoy it and bee thankfull: no man dares speake against it; nor let them call it into question, or bee made to doubt. Many are still questio∣ning of their beginnings, and though they came to faith and comfort by these steps, yet are still fearing that they have not begun in truth, or that they are not in the right way, or tooke comfort ere it belonged to them. True, it is good to bee very carefull in laying the foun∣dation of our house, but if wee be ever pulling up after it is laid, wee shall never finish the building.

3. They that now be in this case, and on the anvill (as it were) in framing to make be∣leevers of them, may also make good use of that which hath

beene said. Didst thou ever finde this earnest desire? didst thon poure out thy humble and earnest requests to God for mercy, ease and pardon? hast thou felt this care, this hope? and hast thou felt this joy, even because thou foundest thy selfe not farre from enjoying so un∣speakable a benefit? hast thou felt such a hungring and thirst after the blood of Christ, as thou couldest not be quiet without it; nothing else would satisfie? hast thou highly prized it, and doest thou finde thy selfe wil∣ling, as thou wouldest have any mercy, to part with all thy sinnes, even those that have beene the most profitable, and pleasing ones; that were some∣times to thee as neere as thy skin, as deare as thy life, so as thou couldst uot bring thy heart to thinke of leaving of them, but thoughtst thou couldst not live without them?

hast thou now finally made them away?

Be of good comfort, Christ is thine, and the promise be∣longs to thee, and God can no more deny thee thy part in mercy and salvation, than hee can lie, repent, or deny him∣selfe: and hath hee not promi∣sed from time to time eternall life to such? Revel. 21. and 22. yea makes proclamation Isai. ah 55. 1. the price is no mony, but a thirsting soule, and Ioh. 7. 39. and 4. 14. to the woman of Samaria.

Wherein is great difference between the naturall and spiri∣tuall thirst; for in the naturall a man may thirst, and yet bee farre from drinke, or any thing to coole or refresh him: his thirst prepares him for drinke, but prepares no drinke for him. But in this its farre otherwise; for as the spirituall thirst pre∣pares a man for drinke, so i••

prepareth drinke for the man:* 1.61 for God hath promised to sa∣tisfie every such one.

So that a man may say of this man and his thirst, as Christ of Lazarus, This thirst is not unto death;* 1.62 for thou canst not but have the well of water of life: for God hath provided it for such, yea for all such and none other.

In the other thirst, it is easie to be a thirst, nay impossible in parching heat & labour but to be so, but the difficulty is to get water, which is furthest off ma∣ny times when it is most need∣ed. In the spirituall the diffi∣culty is to get a thirst; for if that bee, the worst is over: for then the water of life is at hand, and cannot be wanting.

Nay it is said he that drinkes of this water by faith, shall ne∣ver thirst more.* 1.63 In the natu∣rall, hee that hath his thirst sla∣ked at one time, may yet at an∣other

time thirst, and dye therewith. Not so in the spi∣rituall; hee shall never thirst more. i.e. deadly: for though he shall desire more grace, more assurance of Christ and salvati∣on, yet he shall at first drinke such a draught of Christ, as hee shall never bee quite drie more. And though hee may sometimes lose some of his feeling, or all, for a time, yet he shall not deadly thirst, for it shall spring up in him againe in time.

Yea he shall have out of his belley even rivers of water of life, flowing out to everla∣sting life. Hee shall have com∣fort to himselfe, and be able to helpe, coole, and refresh others. As many a one sometimes una∣ble to lay hold of any comfort themselves, after are able to comfort others graciously.

Be therefore of good com∣fort: It is thine, it is done in

heaven that thou wouldest have: It only wants to be done in thy conscience, which shall be sure ere long; strive against any doubting, and apprehend. Gods call is for thee, therefore come: hee bids thee beleeve, therefore doe so. Though com∣fort be a cordiall lockt up with the Lord, yet the thirster hath unlocked it by his thirst, and set open the vessell; and though other water may be farre from the thirsty, this is no further off than God, who is ever neer to those that call upon him faithfully.

But how few come to this state of thirsting! As there are few contrite, as I said before, so few come to these steps; most peo∣ple are full, some with their lusts and sinnes: they satisfie and please them so well, as they de∣sire nothing else: they feele no neede of Christ, they have no leisure to attend him; hee doth

but trouble them: what is this but to preferre Barrabas before Christ, as Esau preferred pot∣tage to the birth-right?

They are full of draffe and hogs meate, but empty of any good nourishment. If these lusts and they might ever abide together, then it were the lesse to be wondered at, but in the midst of all their lusts comes the vengeance of God upon them, and marres all the play: as wee see in Balthashar. But when God shall by death or judgement call them to ac∣count, what then? But that is not thought of, its too sad a thought. Then as they have beene full of sinne, they must also now bee filled with the wrath of God.

Some are so full of their wealth, honour, and businesses, and some of worldly dealings, that these take them up suffici∣ently. Alas poore vanities

poore Gadarens!

Some full of their civill righ∣teousnesse, others of their knowledge, gifts, and professi∣on. These are puft up with wind, but it contents them: they be full, and feele no want of Christ.

God must, and will emptie your stomacke, and bring you to another passe ere ever you finde any mercy at his hand: you must bee purged of this stuffe. God will make you as empty and lanke as a glove ere ever you have any part of his mercy or Christ. Many would have Christ, but they de∣sire coldly, lazily: now and then they bestow a few cold wishes, and prayers, or sighes for him; but they can stay their stomacks well enough without him: what may they thinke of themselves, when some others cry out, and wring their hands, weepe for one drop of the

blood of Christ, and they grea∣ter sinners than these, and yet are not one whit moved? Be∣ing asked if they be perswaded of the love of God, and the forgivenesse of their sinnes: No truly (say they) but I would I were. If you wanted but a point to your hose, would you wish you had one, and not in∣deavour to get it? Wishers and woulders goe without. I hope I shall one day (say they) ere I die. So they have it in their sicknesse, and at their death, they can now spare it. These be too indifferent to obtaine: then they would have some of other folkes oyle, but oh they must be more earnest and pre∣sent suitors if they will speed.

And thinke wee God will give men such a jewell in death, that cared little for it in life? No; it may be then they would full faine. Now give me that same, Lord, that thou offe∣redst

me a great while agoe. No, it had beene good taking a good bargaine when it was of∣fered. If a man should bring to one of you a hundred pound, and you were shoveling up dirt, or playing at cardes, and should pray him not to trou∣ble you, and bid him come a∣gaine afterward, would not any say hee were worthy to misse it at his need? If one having a pardon offered him, and should make light of it, and should on the ladder desire it, might hee not well goe without it?

Hath God nothing to doe with his mercy (thinke you) and Christs blood, but to cast it away on those that can scarce thinke they need it, or will scarce thanke him for it? No, Gods mercies goe not a beg∣ging yet, God can finde such to bestow them on, as will thanke him heartily, and embrace them joyfully.

Now wee his Ministers, his Almoners to distribute his comforts, even as many as bee in the Scripture, dare not lavish them out, and promise them to such lazy indifferents as these: But if wee see any ready to faint for want, saying, Give me drinke or else I die, then wee reach the cup of consolation to him, and bid him drinke of it; neither dare wee to give it to any other.

God will not poure the oyle of Grace or precious comfort into a vessell full of cracks, that will let it leake out againe. Get therefore a thirsty soule, see thy voidenesse of all good in thy selfe, and that without Christ there is nothing to bee expected but perishing.

Take the load of thy sinnes on thy shoulders, and this will so weary thee, as it will bring thee to a thirst.

How few ever come to sell

all for Christ? No, but some∣what they will part with, but not with some by any meanes. So Ananias and Saphi∣ra were content to forgoe two parts: and those hypocrites, Mi∣caiah 6. would part with a thousand of Rams, &c. but not with their sinnes. Thou art a higler, a benchwhistler, a base chapman that standest halfe-penying with God, and shalt neuer come to be the owner of this treasure. How many bee like him, that comes and tastes, and likes the Merchants wine, commends it, cheapens, askes the price, offers somewhat to∣wards it, but not to the worth? The Merchant will abate no∣thing, and tells him it is a very good pennyworth: the other will give no more, and so they part. The Merchant hath his wine still, but the other goeth away empty, and after (may be) comes againe, and it is gone:

another came and swept it a∣way.

How neere come some that yet shall never have heaven? they lose heaven for some one lust; if they could but yeeld up that one thing that was wan∣ting, it might have beene a bar∣gaine. Oh folly! oh madnesse to be bewailed! play not the foole; away with that other lust too: it is an unspeakable rich bargaine. Oh shall I part with my deceit in my shop, my lust, my pleasure, this way and that? alas, spare me in this one thing. What talkst thou of pleasure, lay away thy sinne, that brings sinfull and deadly stinging pleasure, that will end in eternall paine; and take up Christ that will bring thee true and sound pleasure, that shall begin here, and never end, but be full and perfect hereafter for ever in heaven.

God open peoples eyes.

A body would thinke there should bee no great ado to per∣swade men to such a reasona∣ble, nay to such a gainefull bar∣gaine: but such is mans wofull blindnesse, and inability to see or to judge what is best, as hee chuseth most preposterously to his owne destruction.

And thus much of the causes and meanes of Faith, and how it is wrought in us.

Having spoken of the au∣thor and meanes of Faith,* 1.64 it followeth that wee now speake of the degrees of it. All at∣taine not to a like measure, nei∣ther is any great measure at∣tained unto at once, but in time and by degrees. There is a strong Faith and a weake: see Rom. 4. 18. &c. where the Apo∣stle sheweth what had beene a weake Faith, or what it had beene for Abraham to have consulted with flesh and bloud, with sense and reason, and so

to have doubted of the pro∣mise of God, which hee did not, but was contrariwise strengthned in faith, &c.

A little Faith and a great Faith are both mentioned in Scriptures: of a great Faith we have an example in the Centu∣rion, Matth. 8. 10. I have not found so great Faith, no not in Israel. and Matth. 15. in the wo∣man of Cana, that did abide so many repulses, and yet hung still on Christ, O woman great is tby Faith, &c. Of small Faith we have an example in the Di∣sciples, Matth. 16. 8. O ye of little Faith: So, Matth. 8. 26. all the Disciples are for their little Faith reproved: and Peter alone, Matth. 14. 31. Some Faith is so weake that it is called unbe∣leefe, as Mark. 9. I beleeve; Lord helpe my unbeleefe, &c. So when the Disciples asked our Saviour why they could not heale the lunaticke childe, hee

answereth them, because of your unbeleefe, Matth. 17. 20. For if you had Faith as a graine of mustard seede, &c. So that be∣sides beleevers and unbelee∣vers, such as have no Faith, which bee many: some that have no shew of it; some that have a bold presumptuous con∣ceit, some a temporary Faith, which are sometimes bold, and lifted up, sometimes as quite to seeke againe, and all because they have no good foundation, and indeede have no true Faith. There are also degrees betweene true beleevers, even as God pleaseth to bestow on some more on some lesse, Ephes. 4. 7. 1. Cor. 2. 11. Rom. 1 2. 3. e∣ven as God hath imploiment for them, or as they have meanes, or as they bee carefull in the use of them. As there∣fore God deales in the bodily stature, making some high some low, &c. as in the temporall

goods, some are rich, some poor, some from poore become rich, some continue ever poore, some of rich become poore &c. And as in the family of yonguer folkes there bee children of all sorts, some can worke, one rocke the cradle, another in the cradle &c. So it is in the Church of God.

First then I will speake of a weake Faith,* 1.65 and then of a strong. A weake Faith is ei∣ther when a man or woman is of small knowledge in the Scriptures and principles of Religion, or weake in appre∣hension of the promises of God concerning forgivenesse of sinnes and salvation by Christ, having attained some perswa∣sion, and sometimes a little con∣fidence in it, and yet againe doubtfull, and to seeke, and full of feares lest it be not so, and that they never begunne well. Or when a man is cast backe

againe, and becommeth doubt∣full sometimes of perseverance, when considering what ene∣mies there be, and how weake he is, and what oppositions hee may meete with.

Sometimes fearing hee shall never get strength against some of his corruptions, and that therefore his Faith will faile him at the last, and hee shall marre all: sometimes when hee gets a little ground, hee is of good hope; sometimes againe in his dumps and deepe feares.

So sometimes Christians are weake in the other inferiour promises,* 1.66 and grow soone di∣scouraged by little things; and as the Disciples, Matth. 8. If they be in any trouble, they are ready to faint, or thinke it o∣ver long, to be freed. If helpe come not by and by, then they are discouraged, and are ready to helpe themselves by unlaw∣full meanes, as Asa, 2. Cro. 16.

or else they are full of cares for the world, fearing they shall want ere they die, and there∣fore grow too carefull, though God hath made promises to the contrary.

Examples of weak faith there are many in the Scripture: as in the Disciples Matthew 26. 28. who all fled from their Master, & could not beleeve his Resur∣rection, when Mary told them.

Many there were in the times of persecution, that hid them∣selves, or fled; some taken that recanted, though soone after getting more strength, they a∣gaine put forth themselves, and suffered couragiously; some ne∣ver had strength, which yet no doubt had some measure of Grace.

Many in our own times, yea too many, are weake in faith, some ever and anon in their dumpes and feares after some comfort received: and so in other things.

Quest. But how can you tell that this is true faith at all, that is so full of doubtings, &c?

Ans. Yes very well, by this, that the comfort and assurance they sometimes have, they have got it the right way, and came to it by the steps whereby it pleaseth God to bring men to faith by.

2. The spirit of God, which cannot deceive them, witnesseth to their spirit.

3. These signes shew it, see∣ing they constantly and earnest∣ly still seeke the Lord Iesus Christ, and the favour of God; they grieue at their unbeliefe, mourne for it, and strive against it.

They hunger after the Word, they love the Saints of God dearely; they are very feare∣full to offend God, and desire to live an unblameable life, &c.

2. Quest, How chanceth it then seeing their faith is true

that it is so weake?

Ans. Alas there is small need to aske this; for it is easie to have weake faith, but hard to have it strong.

1. Some are but novices newly converted, these being infants must needs bee weake, and have many turne-againes and feares. And if it bee so, its the better signe; for who can looke it should bee otherwise? doe any thinke a new borne childe, or of a quarter old, should goe alone? Christ would have no burthens laid on his yongue disciples, nor strong new wine put into old vessells.

2. Some have small know∣ledge, and therefore their faith must needs be small, and they held downe with many a temp∣tation: as the Disciples that fled from their Master, because they knew little to stay them.

3. Some are not able to di∣scerne

of the comforts offered them, and have no power to apprehend the promise; which is no wonder, for it is not a small thing so to doe, as Samuel at first discerned not Gods voyce.

4. Some want meanes: some that attaine the publike, yet neglect the private helpes of secret prayer, reading and me∣ditation, and so are weake.

5. Some are so close that they keepe all to themselves, and o∣pen not their doubts to some godly Minister or experienced Christian, and so they must needs be weake the longer. Some thinke they were never humbled enough.

6. Some thinke they see and finde more corruption in them∣selves, than can bee in one that is a beleever and the childe of God: though herein they are deceived; for the sight of it, with hatred and resistance, ra∣ther

proves their faith.

7. Some also walke not so carefully, but are carryed too much after the world: or fall into this or that sin, and make not hast out of it againe by re∣pentance, and so weaken them∣selves.

Yet wee are to know, that this weak faith, is true faith; as 1 Tim. 1. Faith unfamed, and like pretious faith, they had with o∣ther the worthy Saints of God. As precious, though not so great; the same holy Ghost the author; the same Gospell the in∣strument, &c.

Little faith is true faith, as well as great, a little man is a man as well as a great man, a little water is as truely wa∣ter as the Ocean Sea, &c.

The Disciples had true Faith, and yet very weake; weake in knowledge: though they beleeved, Matth. 16. that he was the Messias, that should

save the world, yet how, they could not tell: they were igno∣rant of his death; for when he told them of his sufferings, Matth. 20. and Marke 9 34. and Luke 9. 43. yet it is said they understood not that word, and Peter tooke his Ma∣ster aside and counselled him not to goe to Ierusalem to dye,* 1.67 &c.

They were ignorant also of his resurrection; for when Ma∣ry told them of it they beleeved it not.

Of his ascension, Iohn 13 and chapt. 14 when hee spake of a little tarrying with them, and then of his going away, they un∣derstood it not, they knew not whither he went, they said, and knew not the way. Now how weake was this their know∣ledge to bee ignorant of such maine Articles?

Also they were ignorant of Christs Kingdome, dreaming

of an earthly kingdome, and desired to sit at his right and left hand, &c. Yea and in this ignorance they continued even after his Resurrection, as Act. 1. Yea and as they were weake in knowledge, so also in belee∣ving; and therefore fled all from Christ. But weake Faith may prove strong in time: the learnedst Clerke was in his horne book, the greatest Giant was in swadling clouts, the tallest Oake was a twigge, and Faith groweth from a graine of Mustard seede to a tall tree: As from a childe to a man, so corne groweth from a weake blade to a stalke, and eare, and ripe corne therein, &c.

The Disciples,* 1.68 so weak before, afterwards when the holy Ghost was sent upon them, they were exceeding strong, & fea∣red not the faces of the Tyrants. Peter that feared at a damsels

voice, after feared not the whole Councill, Acts. 4. and when God shall please to en∣large them as he doth some by degrees in their health; some in sickenesse, and some in death, they are as strangely inlarged in their Faith as in their length.

If it never prove great, yet weake Faith shall save; for it interests us to Christ, and makes him and all his benefits ours: for its not the strength of Faith that saves, but the truth of our Faith; nor weaknesse of Faith that condemnes, but the want of Faith: for the least Faith layeth hold on Christ, and so will save us. Neyther are wee saved by the worth or quantity of our Faith: but by Christ, which is laid hold on by a weake Faith as well as a strong. As a weake hand that can put meate into the mouth, shall feede and nourish the bo∣dy as well as if it were a strong

hand, seeing the body is not nourisht by the strength of the hand, but by the goodnesse of the meate. As a weake Palsie hand takes a gift of a Prince, as well, though not so strongly as another; so a weake belee∣ver shall lay hold of enough to serve his turne. A childe in the armes can take a peece of gold in the hand; a weake and little eye can see the whole body of the Sunne, as well as a great and strong, &c.

And so weake Faith shall save as well as a stronger. As it was in the beholding of the brasen Serpent, whosoever could looke up to it was cured: all looked not with eies of e∣quall strength; some were pur∣blinde, some bleare-eyed, some weake and dimme with age, some with paine, yet whosoe∣ver looked, though weakly, was healed: so Iohn 3. 16. it is not said, who so beleeveth strongly,

but, Whosoever beleeveth shall not perish, but have everlasting life, Iohn 1. 12.

And the weakest Faith shall never faile or bee taken away: God will not reject it. The de∣vill shall never overcome it, nor did we ever reade that any were rejected for their weake Faith.

Yet this must be understood with good caution, lest any should hence grow carelesse, and say, Why then a little Faith is as good as a great: what neede so much paines? Oh no, though none are rejected for little Faith, yet some are repro∣ved for it: Oh faithlesse genera∣tion, how long shall I, &c.? O ye of little Faith.

It is a blemish to have small Faith, especially after long time or much meanes. And though a weak Faith shall get to heaven, yet with wonderfull difficulty, especially if God send great

tryalls and changes, from health to great sicknesse, sore paine, long diseases, from wealth to poverty; or if there be changes in the Church or Common∣wealth.

As if two were to goe a mile up hill, one very able bodied, good lungs and pectoralls; the other weake and troubled with the greene sicknesse, stopt in the liver and splene, or having ill lungs and in a consumption: one goeth up stoutly and not much bloweth, but holds out strongly; the other ere he have gone a quarter the way, pants as if heart would burst, lookes pale as if he would fall downe; goes a while and sits downe, feares hee shall never get up, then creepes on hands and knees, then beginnes againe a little, then downe againe; at last it may bee with great adoe hee gets up, but not without much doubt and difficulty.

And as if two Ships saile together, the one strong and all tackling sound and good, the o∣ther weake and full of holes, both may get to the haven, but one goeth singing and confi∣dently, the other with much feare of every wave that beates against it, &c. And when it lea∣keth, they are faine to pumpe out the water, and are affraid lest it should sinke, &c.

Therefore it is no wisedome, for any to content themselves with a weake faith: who would be weake that might be strong, poore that might bee rich? For hee that hath but weake faith, shall want the comforts that a strong faith hath, and be ready to be car∣ried away with every winde of Doctrine. Hee shall be unset∣led and set backe by every temptation, and bee very un∣meet to resist great ones. Hee will be ready to faint in every

crosse; unfit to doe any great service, or to suffer any great matter: be ever affraid of Death, backward to his duty, have no boldnesse to come into Gods presence. Finally, none that have weake faith can bee con∣tent with that measure, if it be true; seeing it is a note of all true graces, that they are still growing, from a graine of mu∣stard seed to a great tree; from a childe to a man. And there∣fore they can have no assurance that their faith is true, if being small they are content with that measure, and neglect the meanes of their spirituall growth.

But the Lord of his great goodnesse hath provided wayes and meanes to be used, where∣by wee may grow from weake faith to strong, from a seed to a tall tree, from a Babe to a tall man, &c.

The use hereof is first for

those that have but a small and weake faith, and yet may di∣scerne by the notes and signes of it, that they have a true faith; let them not be discoura∣ged, but bee thankfull to God highly for any, seeing most part have none at all: and so mightest thou with them have perished. Againe, consider that thy little faith is better than the great brags of Hypocrites and vaineglorious Pharisees.

Yea, thy little faith is better than all the world; more preti∣ous than gold that perisheth, though tryed never so much and often in the fire: and there∣fore be thankfull for it.

Neither let the Divell make thee beleeve that it is but a false or a temporarie faith, and that because thou hast so many doubts, therefore thou shalt altogether faile at last: no, the Scriptures tell us as well of the weake faith of the Disciples,

Thomas, Peter, and Nicodemus, as of the strong faith of Abra∣ham, Iob, Paul, and Daniel, and the three Children. This thy weake faith, makes Christ thine, and shall save thee. All the gates of hell cannot pre∣vaile against it.

Againe, this thy weake faith may prove a strong and tall faith; especially if thou beest but a beginner. Then be not dis∣couraged, seeing every thing must have a beginning: thou mayest come to helpe and strengthen others in time. And though thou shouldst die by and by, yet it should bring thee to Heaven.

Yet let none content them∣selves with a weake faith, but having time and meanes, strive for a greater; else wee can have no assurance that wee have any true faith. For, who having a goodly living and but weake assurance of it, desires not that

hee had better Deedes, and old Evidences, and more writings to hold by against all cavillers? So who tasteth of a very good sweet thing, but desireth more of it? And so it is with them that have the first beginnings of spirituall graces.

Who would live, alwayes in a poore condition, if hee could helpe it? and to have but from hand to mouth, from one day to another, and scant that; and nor rather have of his owne for all turnes in health and sicknesse, yea and to helpe o∣thers that need, &c?

Who would bee continually in feare, ready to bee unsettled upon euery occasion? unfit to doe God any great service? or be ever unfit to doe any good? or ever affraid of Death? What a poore life is this?

Alas, if great and strong temptations come, thou must indure long paines and sore.

If persecution come, what shall a weake faith doe then? Alas hee that hath but a groat in his purse, canspend no more. Wee provide not only for faire wea∣ther, but for foule, Bootes and Cloake, and Hood; yea, car∣ry these with us, when it may be wee have no need of them at our going forth, but wee know not what may fall out, ere we come home againe. It may be faire a few miles, and a cleere skie without raine: but after there may come foule weather.

What should the Martyres have done, if they had beene at this wavering stay? Yea how uncomfortably doe wee walke daily, by reason of this weaknesse of faith through our continuall doubts and feares? besides that, our faith is made the lesse fruitfull. And though the divell cannot wholly quench the least measure of

true Faith, yet he may so choak it with the ashes of his temp∣tations, that it shall neither shew light nor heate, &c. Let us therefore diligently use the meanes of strengthning our Faith; as the Ministery of the Word, which is excellent a∣bove other meanes: for as it was ordained of God to beget Faith, so to nourish it, 1. Pet. 2. 1. Ephes. 4. 11. and to edifie the body of Christ: therefore the Apostles returned backe by the Churches w^ch^ they had plan∣ted, to settle and confirme the peoples hearts in the Faith. By hearing the promises of the Gospell laide open againe and againe, yea and offred and thrust upon us still, wee are not onely kept in remembrance of them, but are excited to be∣leeve them, and are much strengthned thereby.

Also thereby heare we more of the nature of God, his mercy,

truth, unchangeablenes: also or divers examples of Gods mercy on others, & of their Faith, &c. So also reading the Scriptures by our selves is a good helpe: Ioh. 5. Search them & meditate on the promises contained in them, and this will bee a good meanes, as David saith, to con∣firme us; Thy promise, saith he, hath quickned mee,* 1.69 &c. But our care must be that we reade with consideration and appli∣cation. Here I may adde this point, what is the smalest mea∣sure of Faith that can bee, to wit, when a man not being able to apply the promises to him∣selfe, and to say, I am perswaded my sinnes bee forgiven, yet out of a troubled heart doth un∣fainedly desire the favour of God above all the world. To this thirsting, what promises be made? Matth. 5. 6. Iohn 7. 37. It is accepted with God for Faith, &c. and doth justifie

the sinner, seeing it is a weake kinde of apprehension. But that we doe not mistake our selves, wee are to know that it is not every kinde of desire, but that which desireth the favour and love of God more than heaven and salvation. We see it in Da∣vid Psal. 4 6. 7. and Psal. 31. 16. Make thy face to shine upon thy servant: Thy favour is better than life, Psal. 63. 2. It is a vehement desire, that cannot bee satisfied without the thing desired: as a woman longing, Psal. 119. 20. 40. as the Hart brayeth after the rivers of water, Psal. 42. 1. 3. It is not by fits, but constant till it obtaineth: as the hungry man till hee get meate. 4. It is joyned with a desire to obey God, and hath good affections, desiring to come under Gods government, as well as to bee ••ardoned: whereas the hypo∣crites desire is cold and slight, by fits and flashes, and severed

from the use of the meanes whereby it might bee satisfied.

The Sacraments likewise are good helpes: As first the Sacra∣ment of Baptisme may streng∣then our Faith, seeing in it re∣mission of our sinnes is not one∣ly signified, but also sealed unto us. Neyther is water more ef∣fectuall for the washing away of the filth of the body, than the bloud of Christ thereby sig∣nified to cleanse our soules from the guilt and punishment of all our sins.

Secondly the Supper of the Lord is of like efficacy to strengthen our Faith, wherein God hath put his Seale to his Word, that by two immutable things, wherein its impossible that God should lie, wee might have strong consolation, Heb. 6. 19. Herein God not onely paints out unto us Christ Iesus; so that as the Apostle saith, wee may see him as it were crucified

before our eies, Gal. 3. 1. but also afresh exhibites and gives him to us, and that every one par∣ticularly; yea and not darkely, but in a very familiar manner, under ordinary signes subject to all our senses, whereby hee would put us out of doubt, that as verily as the Minister gives unto us the outward signes, so verily God gives unto us his Sonne Christ with all his bene∣fites. So that except wee bee worse than Thomas, wee must then beleeve, and bee made stronger.

So that God dealeth with us as mothers who nurse their yongue children; they lap them up warme, and give them both breasts, and so they grow up: so is it betweene God and us.

Another principall meanes of Faith is earnest and devout Prayer, wherby in secret we beg it of God: for though it is not the first meanes of getting

Faith, (for wee cannot pray in Faith, till wee have Faith) yet our Saviour Christ hath taught us, by praying for Peter that his Faith should not faile, how we should get our Faith increa∣sed and established. So the man, Marke 9. 24. Lord helpe my unbe∣leefe▪ and the Disciples, Lord in∣crease our Faith. If wee aske the holy Ghost, it shall be given us, Luke 11. 13. and how much more the graces and gifts of the holy Spirit? Iohn 16. 23.

Fourthly, often medi••ate of the unchangeablenesse of God in his promises in themselves, to others, and to our selves, and the experiences that wee have had of Gods goodnesse to us, and of the truth of our hearts to him.

Fifthly, society and confe∣rence with our fellow-bre∣thren; especially some experi∣enced Christian or faithfull Mi∣nister, and revealing unto them

our doubts, is a notable meanes. For they may much confirme us by their counsells and con∣solations fetched out of the Word, and by their owne ex∣perience laid before us; for it availes much to our comfort to heare that others have beene in our case, and yet now strong in Faith. As its in bodily ailes, so in the spirituall, & Iob 4. 3. 4. Rom. 14. 1. Oh there may bee much good gotten this way, and especially by visiting the sicke, and beholding the faith and zealous resolution of any in trouble, paines, death, impri∣sonment, &c.

Sixtly, fruitfulnesse in good workes is a notable meanes to strengthen Faith, when we bee plentifull in well doing, ready to every good word and worke in our generall and particular calling, to God, to men, &c. For as the Sunne heates a wall, and being heat, it beates, backe, and

increaseth the heat of the Sun∣beames; so Faith brings forth good works, & good works in∣crease Faith: for they be strong arguments to us of the truth and soundnesse of our Faith; and therefore the Apostle ex∣horteth unto them, 1. Cor. 15. Wherefore be stedfast and unmove∣able, alwayes abounding in the worke of the Lord. This being added as a meanes to make us stedfast. A barren life can never have a stedfast Faith: Also walke close with God, as con∣stantly in one thing as in an∣other, not taking liberty to breake off our Christian course and communion with God when we list: but we must hold fast, awaking with God, walk∣ing, with him all day, locking to our hearts and waies at home, abroad, alone, in compa∣ny, in prosperity, in adversity, and so when wee lye downe at night making even reckonings.

And if wee faile in any thing, we must humble our selves, and crave pardon, and never cease till wee be reconciled.

On the other side, if we can walke carelesly, and divers dayes or weekes want our communion with God, our faith will be weake; but con∣stant walking with God bree∣deth strong faith. And there∣fore we are to be exhorted to the use of these meanes. And the lazinessc of many Christi∣ans is justly to be rebuked, who are content with a weake faith long together, and that when they enjoy the meanes of get∣ting more.

If they can but prove they have any faith at all, they much wrong themselves, in not loo∣king for increase.

Oh how ill doe these provide for themselves! If God should lay greater tryalls on them than they bee fit to beare, and

they be at their wits ends, it were just; seeing he need not to fit their trialls to the strength they have, but to that which they might have had.

But if wee have used all meanes carefully, then let us content our selves with that portion which God will give us, and assure our selves, that he will never try us beyond that he will enable us to beare, 1 Cor. 10. 13.

Strong faith,* 1.70 is when a man is full of knowledge of the Scriptures, and so able to resist and meet with temptation laid against him; and withall is strong in apprehension of the love of God, and his promises: so that having got hold, he will not be beat off, nor let goe, but holds firme and fast; so as you may as well wring a club out of a Giants hand: as it is said of Romanus, none could wring the staffe of faith out of his hand.

So Revel. 2. 13. the Angell of the Church of Pergamus could not be drawne to deny the faith, though hee dwelled where Sa∣thans throne was.

Yea, hee that is strong in faith, so beleeves the promise of salvation, as hee is fully per∣swaded of it, and that Christ loved him, and gave himselfe for him; that there is no con∣demnation to him: yea with Paul, that neither life nor death, Angels nor principali∣ties: and Rom. 8. 38. 39. Hee beleeves also the other promi∣ses firmely of protection and defence, though much bee ob∣jected against it, as David, that God was his shield, rocke, strong tower; and though an Hoast pit∣ched against him, Psal. 27. 1. yet because God had promised that he should be King after Saul, he beleeved none could prevaile against him. So likewise hee saith, Psal. 23. 4. Though I walke

through the valley of the shadow of death, I will feare no evill: and Psal. 2. 1. he sheweth that which also himselfe beleeved, that all the oppositions of men were but in vaine against him.

So when all goes against him, 〈◊〉〈◊〉 he beleeves God cannot forsake his. And so Iob, Though hee kill mee, yet I will trust in him. Iob 13. 15. Thus Asa, 2 Chro. 14. though there were so great oddes against him, yet hee be∣leeved; and so also Iehoshaphat. So that God will defend his, as wee see in the example of Da∣niel, and the three Children, who beleeved euen above be∣liefe, and so were delivered.

Thus Mordecay, Ester 4. 14. beleeved strongly, that though the likeliest meanes should faile, yet God would raise up deliverance to his people (to whom he had made covenant) some other way.

The Martyrs likewise had

this strong faith, as shee that said, If you take away my meate,* 1.71 God will take away my hunger.

So the two yongue Davyes that answered their father, If God send us no meate, he will send us no hunger.

And others that forsooke all, and said with Paul, Act, 20. 24. Neither count I my life deare unto my selfe, so that I may finish my course with joy.

Such a faith was in Doctor Taylour that said, hee mised but two stiles before be should he at his fathers house: also, Wee shall have a sharpe breakefast, but a joyfull dinner, &c.

This strong faith is not got∣ten at once,* 1.72 nor at first; but as the bodily stature is by insensi∣ble degrees, so and much more is the spirituall growth of faith, not runne up at once in a night, as Ionahs gourd, but by degrees, and after good time and conti∣nuance in the use of the

meanes after frequent witnes∣sings of Gods spirit. After many experiences of the truth of our owne hearts to God in hatred of all wickednesse, re∣sisting profitable and pleasing sinnes, doing painefull duties constantly, and such as we have had no thanke for our labour in doing of them; these prove to our selves, that wee are the Lords: After many bicker∣ments and combats, and after many experiences of the love of God to us, of his presence with us, hearing our pray∣ers, defending and delivering us, &c.

This strong faith is not of a novice, but of a valiant Cham∣pion. Experience breeds hope that maketh not ashamed: as David by experience of killing a Beare and a Lyon grew reso∣lute, he should kill Goliah; and Paul, 2 Cor. 1. 10. Who hath de∣livered us from so great a death,

and doth deliver us, in whom wee trust hee will yet deliver us.

A Souldier at first is fearfull; but after upon experience of many victories and escapes he groweth couragious. So we.

And God seeth not fit to give a yongue beginner a full assu∣rance; for it would bee to him as a great sayle to a little ves∣sell, to pull him under water: his corruption would take oc∣casion hereby of hurt; and ther∣fore hee bringeth men to it as they be able to beare it.

Now that we may the better discerne it, I will here set downe some notes of a strong faith: and first,* 1.73 hee hath peace, yea an habituate peace with God, peace that passeth under∣standing, and joy of the holy Ghost; and this the Apostle prayeth for, Rom. 15. 13. The God of hope fill you with all joy and peace in beleeving. So that fulnesse of faith breeds fuln••••••

of peace and joy, and also bold∣nesse to come into Gods pre∣sence, Ephe. 3. 12. He••r. 10. 22. 〈◊〉〈◊〉 us draw neere in assurance of 〈◊〉〈◊〉, &c. It makes us to cry Ab∣•••• Father It breeds love, yea great love to God, for faith worke; by love, Gal. 5. 6. So the Apostle, The love of Christ con∣straineth us, 2 Cor. 5. 14. Yea the top of love, that is, zeale for the glory of God.

Another signe is fruitful∣nesse in good workes and well doing; and constant close wal∣king with God.

Strong faith is not carryed away; though never so many and so great ones teach contra∣ry, or labour to remove the be∣leever, yet he is settled, stabli∣shed, and rooted in the know∣ledge and love of the truth: he is not to choose his Religion; no, hee hath gone to worke up∣on better grounds than so.

Hee contemneth the tempta∣tion

of multitudes, customes, examples, and let never so ma∣ny bee of another minde or course, they move not him: though they wonder at him like an owle, hee can pity them upon good ground, and in Faith. When some baite at him, some perswade and pity him, and wish his eies were opened, and, wee wish you good, yet is not he unsettled: As we see in Elias, who stood firme though there were foure hundred false Prophets against him and the people.

So amongst the holy Mar∣tyrs, some poore women have stood out against all the Do∣ctors that opposed them. They are not shaken by the Apostacy of such as have beene great Professors or Preachers, 1. Iohn 2. 19. For none are fallen but the childe of perdition. Therefore they are not unsettled, though many

fall away, yea Professors or Teachers.

A strong Faith despiseth the offers of profites, pleasures, ho∣nours, to forsake his Religion; he will not be enticed and tolld away like a dogge with a crust, he hath assurance of other ma∣ner of things already, which hee will not lose for all the world: as wee see in Moses, who refused to bee called the sonne of Pharaohs daughter: and as for reproaches, troubles, persecution, hee cares not for them; if they come and threaten prison, fire, faggot, this stirres not him, he is resol∣ved, and is as Mount Sion that cannot be moved, but standeth fast for ever,* 1.74 Psal. 125. 1. He endureth the crosse and despiseth the shame, and saith with Paul,* 1.75 my life is not dear to me: And I am not only rea∣dy to be bound, but to die at Ierusa∣lem for the Name of the Lord Ie∣sus, Act, 21. 13. He stickes to

the Word, and builds not on man; therefore though others fall away, yet hee stands fast. As the woman that being told her fellow prisoner was altered and of another minde: If shee be, saith shee, I built my Faith not on her, or any other, but upon Gods Word, and that is not al∣tered I am sure.

If hee have a promise from God, though all seeme to be a∣gainst it, yet hee relies upon it: though it bee delayed, yet hee waites, and saith, though It tarry, wait, and it will surely come, it will not tarry, Hab. 2. 3. Hee feares not troubles, but knowes all comes through his fathers hand, and that man and devill cannot doe what they would: and therefore hee goeth on comfortably to day, to mor∣row, and to the end. In his worldly dealings, which are of most weight, hee useth the meanes and depends upon

God for successe. If he be in trouble, he hastens not out by unlawfull meanes; as David would not kill Saul to shorten his troubles, nor hasten the Kingdome to himselfe.

If hee have small or no meanes, yet having Gods Word for him, he is not discou∣raged, as Asa, Ionathan, and his armour bearer, and Ioshua compassing Iericho; his heart is fixed, hee beleeves in the Lord, hee will not feare; and if heaven and earth should goe together, yet (as David) hee would say, Psal. 27. 3. The Lord is my light and salvation, whom shall I feare? &c. And Simeons nunc dimittis, and Stephens prai∣er, Act. 7. 59. Lord Iesus receive my spirit. Hee can thinke of death without any prevailing feare, and of the grave, saying with Paul, I desire to be dissolved, Philip. 1. 23. He lookes beyond the grave to a joyfull resurre∣ction.

So he can thinke of the day of judgement, and say, Wel∣come Lord Iesus: and though it be the terrour, or may bee of the world; yea and weake Christians shake at it, yet hee feares it not, but can thinke of it with joy.

This is a most excellent thing: Any Faith is a jewell unvaluable, but a strong Faith carries a man through the world like a Conquerour, as our Saviour Christ saith. Mark. 9. 23. All things are possible to him that beleeveth. What a bles∣sed thing it is for a man to live in such a continued constant peace with God, boldnesse in his presence & inward joy! Its a corner of heaven to bee zea∣lous for God in a mans place, to be fruitfull and abundant in good workes, able and ready to comfort many and support the weake, to live without a slavish fear of God or his judge∣ments,

to stand immoveable when others be shaken, to be without fear of death or judge∣ment, and to bee eased in all ones matters, living by Faith; when meanes be used, then to be quiet.

The strong beleever is as Sampson; hee breakes all bands of temptation, as straw, layes heapes upon heapes: he is like one of Davids Worthies, like David himselfe, that having got experience feares nothing; hee walkes up and downe the world like a Giant, higher by head and shoulders than most men, with a strong shield in his hand that the devill himselfe cannot pierce, but it quench∣eth his fiery darts, and also get∣teth victory against the world by his Faith, breakes through an hoast, and leaps over a wall, breakes a bow of steele. It is as farre better than a weake Faith, as a rich mans case, that hath

for all needs; for dyet: as if his minde stands not to one thing, hee hath another: so in his beer, or if need be can call for a cup of wine; so for his appar∣rell, as the weather is: hee hath in time of sicknesse wherewith to send for a Physitian; hee hath for all needes, he can give to one and lend to another. If he list not to goe afoote, he can take his horse. And great oddes there is betweene such a state, and of a poore man that hath for meer necessity, from hand to mouth, and that very barely; and alas, wanting many things, would bee glad to have those things which would relieve his necessity. Or such a difference there is between them, as is be∣tween the case of a harty strong man that can goe, ride, worke, travell, and is hearty without complaint, & another that can∣not goe two or three miles, but is so faint and distempered, that

hee is the worse after it a good while; or a woman that can∣not put out her selfe for faint∣nesse, or if shee doe a little, it is with much trouble, and hath many ailes and complaints.

The Vse is,* 1.76 that every man try whether he have this strong Faith; and the rather, because there be some that thinke they have it, who are but like rogues, that have a counterfeit passe, made by themselves or some other in an ale-house, or under a hedge.

There bee some that having stept out of a lewd and bad course, and being stung a little with the terrours of the Law, presently have fallen to lay hold of the promise, and so all at once have been so fully assu∣red, as they have had no doubts. They imagine that they are able to deale with any body, and thinke themselves fit and able to controll & censure any.

These make more hast than good speed, they fly ere they haue wings, and are like a swaggering fellow with Beere in his crowne, who it may bee, as soone as he is out of his Inne, falls a galloping, and leaves o∣ther men behinde, but ere hee hath ridde seven or eight mile, his horse is tyred, and those whom hee had outstript, over∣take him, and get to their Inne in peace and good time, when as he is abroad in the high∣way.

The Bird that ventures out of the neast ere she hath wings, the Kite or Buzzard catcheth her; so the divell desires no better booty, than such a proud over-hasty person: for as wee have seene by experience, they not knowing themselves, nor the corruptions of their owne hearts, nor having had experi∣ence of Sathans temptations, he pulls them either into some

odde opinion, or else into some foule sinne, as to uncleannesse, covetousnesse, or such like. Howsoever, some of those, as I have noted, have by their sinne beene humbled, and begun bet∣ter, and so in time have come to somewhat, when they had paid full dearely for their hast.

Some never came to good, but as their Gourd sprung in a night, so it perished and withe∣red in another.

Is it not monstrous for a no∣vice, a yongue childe new borne to be a man? saw you ever a childe borne with a beard, or all his teeth? yet this is the like case.

If a childe new borne should scramble out of the Midwifes hand, and runne about the chamber, would it not scare all the company? So is it with these that will make such great haste.

These bee like some proud

yongue man, that hath bought out some of his yeares, impati∣ent of service, and will set up, and have a shop as good as his Masters, (the first day) who hath beene a shop-keeper these twentie yeares, and not having stocke, takes it up of trust, or borrowes upon usurie, and within a few yeares hee is blowne up for debt.

Another that served out his time, and knew what belonged to it, hee sets up with a little of his owne, with one or two of the commodities that belong to his trade, and waites upon God, and gets up by little and little, and his shop mends eve∣ry yeare.

Some other ignorant and carnall people will say, they are fully perswaded of their salvati∣on; oh, no man can make them blanke: but try these by the notes before spoken of, and there is no such love to God,

zeale to his glory, fruitfulnesse in good life, no such comfortra∣blenesse in affliction; but though they be very bold and full of comfort in prosperity, yet they are soone nipt in the head in affliction: like a base swaggerer that makes a stirre in an Ale-house with great words, as if he were some Champion, and be∣ing sent to warres, or dealt with by a man indeed, his heart failes him; so these when they are put to the tryall their hearts faile, and when death and danger appeareth, they are affraid to die. And such againe as were never seene to give a∣ny such regard to the Word, or any carefull attendance on it, or the Sacrament, or any good company; their strong faith, is but strong presumption, it will not abide the touch∣stone.

If any have this strong faith indeed, let them enjoy it, they

have that that few have: and let them nourish it by the meanes, by fruitfulnesse in well doing, and keepe close to God, and get more to it; for the time may come, that all may bee little enough. David as much as he had, yet had none to spare: and if Iob had had a little more faith and patience then he had, it would have done no hurt.

Now the meanes whereby wee may increase from a weake to a strong faith, are, first, with all diligence and care to attend on the meanes, publike and pri∣vate, as hearing the Word, prayer, receiving the Sacra∣ment, reading, meditation and holy conferences.

Secondly, the often experience of Gods love shining in all his benefites: which being careful∣ly observed, will assure us firmely of the continuance of it, seeing he is immutable and unchangeable in his goodnesse.

Thirdly, wee must daily ap∣prove our love towards God by our obedience, both active and passive, being ready to doe & suffer any thing for his sake. For our love towards him will assure us of his love towards us, seeing it is an inseparable fruit, and effect of it.

Fourthly, wee must carefully maintaine our communion with God, and walke close with him, carrying our selves holily and righteously, as in his sight and presence. And if through frailty wee step away, wee must recover our selves speedily, and rise out of our sinne by unfained repentance, and so renew our covenant with God, by renewing our faith in his gracious promises. Fiftly, wee must often and seriously meditate on Gods sa∣ving attributes, as his good∣nesse, mercy, omnipotencie, and truth in his promises, and on

the all-sufficiencie of Christs merits and obedience, which are the foundations upon which our faith is built, and will never faile us, though wee faile in many things on our part. Lastly, we must bee fruit∣full in well-doing, and in the practice of all Christian duties towards God, our neighbours, and our selves; for a barren life and a strong faith cannot stand together.

Now let such of us as bee without it stirre up our selves to use these meanes whereby we may attaine unto it, by con∣sidering the excellencie of it, and what need wee may have of it, and labour to come to it, especially seeing God gives us meanes of much faith.

Let us strive to attaine unto the best measure, and to exceed our selves. This strong faith is so excellent and needfull a thing, that the Apostle prayeth

for it, for the Ephesians, and commends it in the Thessaloni∣ans that their faith did grow daily, and exhorts the Colossi∣ans unto it, Chap. 2. 7. Againe, consider that hereby wee shall give and bring much glory to God, many wayes, as might bee shewed: and that wee shall provide wonderfully well for our selves, and shall doe much good many wayes to others. This world is opposite against goodnesse, therefore if we will hold on zealously, we must get strong faith. Besides, we know not what we may meete with. Folkes provide not for the pre∣sent or forepart of their jour∣ney only, but for time to come, and therefore they weare Bootes, and carry a Cloake, and Hood, when they have no pre∣sent need of them, not know∣ing what weather may come.

In the next place let us con∣sider,* 1.77 that though there bee a

strong faith, yet there is none perfect and without temptati∣on, but with some doubtings. They that have the strongest faith, may be assayled some∣times, though usually they quell them; and sometimes they may somewhat disquiet and hurt them, and yet afterwards turne to their good. The healthfull man, may yet be sha∣ken with two or three fits of an Ague, that may make him take to his cap; and doubting is not mixt with his faith, al∣though it opposeth it.

For Faith is of the spirit, and the regenerate part, doub∣ting is of the flesh, and part unregenerate, and they conti∣nually fight the one against the other. And the divell also will watch his time to oppose it. Neither can there bee any per∣fect faith, because wee know but in part, and therefore be∣leeve but in part,Cor, 13. 12.

Some remnant of corruption and of unbeleefe will remaine, in some more, in some lesse. and though usually faith get the mastery of doubting, yet some∣times the divell or our unbe∣leefe will watch a time to doe us a scare. The Flesh lusteth against the Spirit, and the Spi∣rit against the Flesh, Galat. 5. 17.

Though Abraham were the father of beleevers, yet by per∣swasion of Sarah he tooke Ha∣gar, &c. Rebeccah beleeved Ia∣cob should have the blessing, and God would have it so; yet seeing Esau so neere it, her Faith failed, and shee holpe it forwards with a lye.

David likewise who so strongly beleeved, as appeares in the Psalmes, and by his reso∣lusion not to meddle with Saul, yet 1. Sam. 2 7. 1. his Faith failes, so that he said in his heart, I shall now perish one day by

the hand of Saul, though hee had Gods promise to the contrary: and said in his haste all men are lyars, Psal. 116. 11.

Oh, great difficulties or long delaies, bee often the foiles of Faith, and will try a strong Faith. Iobs Faith failed him when he cursed his day: Moses his Faith quailed at the Rocke: Eliah would bee dead, that fa∣mous beleever, who had raised the dead and shut up heaven: Asa, whose faith was great, 2. Chron. 14. yet chapt. 16. his faith failed foully.

Martha beleeved that if Christ had beene there, Laza∣rus had not dyed, yea and that he should rise againe at the last day; yet when our Saviour Christ went to the Sepulchre, and bid put away the stone, as going to raise him,* 1.78 Oh Master (saith she) hee stinketh: as though he had not been as able to raise him from the dead, as

to preserve him from death whilest he was living.

Sometimes God will leave his to a temptation, to shew them what they bee in them∣selves: and therefore judge not any rashly in whom we have or may see some weakenesse: they may be excellent beleevers, and shall recover themselves again. If thou see any in time of per∣secution recant, yet judge them not, tarry but a while, and yee shall see one come within a few dayes and renounce his recantation, and burne that hand first that wrote it; an∣other going into the Church, and casting downe the host, and cutting off the Priests hand in revenge of himselfe for recan∣ting.

Let therefore those that have such a faith,* 1.79 as they have no doubting, nor never had, (which is the case of divers) know, that they never beleeved

that never doubted. A man were as good say, he were per∣fect and without any remnant of corruption. When many of Gods faithfull servants with much labour and many feares, have got a poore faith, have they got a perfect one they know not how? no, such a faith is too cheape to be good.

2. Againe if we have held the assurance of Gods love firmely a good while, yet if af∣ter it come to be set upon with doubting, marvell not, nor bee discouraged. Nay if you resist and ovecome, it is a good signe of a strong faith; for he is not knowne to be a strong man that was never set upon, but he that hath had strong adversa∣ries, and yet got the day.

3. Moreover, never make account that the Bridegrome shall ever be with us, but that a time will come when hee shall bee taken from us. Therefore

as the Mariner in a calme looks and prepares for a storme, so let us use like wisedome in this case: our faith shall then appeare when it is so tryed.

4. Finally, doe not rashly judge of such from whom thou hearest some impatient speeches, while they were minding their paine; or some doubtfull speech, as, Doe you thinke God will heare me? that I am his? that I shall hold out to the end? For did not David use some such weaknesse? judge them by their usuall speeches and behaviour, and thinke if thou wert in his or her clothes, that thou shouldest shew much more. Many have stood strong in some temptation, and after have shewed weaknesse in farre lesse. We must not think hard∣ly of any of Gods servants, Mi∣nisters, or Christians, that shew at a time some weaknesse: judge them not, they will judge

themselves fast enough.

On the other side, if any now after much heavi∣nesse and long and earnest seeking, have got fast hold, and are now full of comfort, yet doe not promise you shall ever hold it thus, or ever be at the top, or that it will ever bee full sea. Say not as David, I shall never bee moved, Psal. 30. 6. lest if doubt∣ings come againe, wee call all into question. No by no meanes, if you doubt of Gods favour, say that you never made any o∣ther account, and make use of your former comforts, and hold by them. Resist and you shall o∣vercome, and know that ever and anon such things will bee: yea you may be set upon on the death bed, as divers have had combates; sometimes after the Word or deep meditation of Gods mercies, or after the Sa∣crament; how strong and confi∣dent doe you feele your selves?

Oh how you could doe any thing for God, even go through the fire, yet it may not alwayes be thus.

Nay lastly, take notice of a worse point yet,* 1.80 to wit, that a strong faith may not only have some doubtings, but may bee shrewdly oppresled, yea much diminished, at least in respect of the acts and operations of it. Hee that had a strong faith, may come to have but a weake faith, and so he may die (in his owne sense, at least in outward appearance) in a far worse case than hee was sometimes in his life: or so hee may handle the matter, as he may recover him∣selfe againe, as David and Peter did, whose faith suffered shrewd Eclypses, yet got up againe in time. But Asa, I am perswaded in his latter daies, was in worse case much, than formerly he had beene in. Wee see the first part of his

raigne much commended, the latter much worse: and much unbeleefe he shewed, as 2. Chro. 16. in hiring the King of Aram, trusting in Physitians, and put∣ting the Prophet into prison. This is a pitifull thing, like a Crab to goe backward. Some of weake have become strong, but of strong to become weake is a heavie case; as for a man from wealth to fall to a poore condition. For as one that hath been rich can worse endure po∣verty than they that never knew other; so hee that hath beene wont to have peace with God, joy and life to good due∣ties, can hardly beare the want of them.

Now the causes hereof may be,* 1.81 either want of the meanes which are taken from him, or he gone from them; no profita∣ble or usuall Ministry of the Word; the Sucraments but once or twice a yeare admini∣stred

and received, no good company: shut up a strong man, and dye•• him thus, and his strength will soone abate.

2. A second cause is falling into some foule sinne, and not hasting out of it, but lying in it, as David, 2. Sam. 12. or a fre∣quent giving way to ones cor∣ruptions, not lamenting, re∣penting, or reforming them. As fruitfulnesse in good workes strengthens faith; so barrennes weakens it.

3. A third cause is pre∣sumptuously to get out of trou∣ble by unlawfull meanes, weakens the faith shrewdly, especially not hasting out of it by through repentance.

4. A fourth cause is love of the world, and multitude of dealings: many that at thirty, and a while after were in good case, after fall to great dealings, have many farmes, or have the world comming in in abun∣dance,

and so doe wofully a∣bate and faile: I have heard of many in their yonguer dayes, that have seemed very zealous and full of grace, who have shrewdly abated in their later times.

Now the signes of it,* 1.82 are sleepinesse of heart, no life in Christian duties, some times use of the meanes, but with no zeale. How did David doe du∣ties all that three quarters after his fearefull falls? much like the poore Christian who gave thankes, when he went to eate of his stolen mutton.

Another signe is the staying of the sensible worke of Gods Spirit.

Likewise a continuall discon∣tent, unquietnesse of minde and conscience; no minde to the company of the people of God;

Feare of death, the which is a fearefull estate, whilest the

poore Christian liveth in it, howsoever God of his free mercy, at last recovereth him out of it.

What then,* 1.83 is there no helpe or remedie for this? God for∣bid we should say so. That God that pardoned at first, can and will have mercy upon him a∣gaine, though he have plaid the prodigall: for the love of a fa∣ther reaches farre. But yet it will cost him the setting on. As if a father set up his sonne the second time, it it will bee with some checkes, and upon his humble suite, and it may be he must bring some of his kin∣dred to plead and intreate for him: So is it with the poore Christian in this case.

They then that have suffered this losse, had need make a ga∣thering, & get many good Mi∣nisters and Christians to contri∣bute their prayers and counsels to helpe them up againe.

For it is possible to bee reco∣vered (as we see in the exam∣ple of David) though with much adoe, as appeareth Psal. 51. therefore be carefull to see continually what hath cast you behinde hand: Daily judge your selves for your sinnes, till you feele your heart relent and waxe tender in some sort: get under the dropping of a profi∣table and settled ministerie.

Vse the helpe of the Lords Supper: and if ordinary meanes prevaile not, adde thereunto extraordinary; shake off too much dealings, and the delight of the world. And when thou art once recovered, walke more watchfully and warily ever after.

Some have thus recovered themselves; some that in their time were excellent, have pro∣ved very obscure, and much a∣doe they have had to crawle to heaven, that if they had beene

taken away twelve or sixteene yeares before, would have gone with full sayle. And this may be a cause why God therefore takes away so many, when they be at the best.

Secondly, let them not that yet hold their owne, bee high minded, but walke in feare. Beware of these things before spoken of; else you may fall from you excellencie.

Cling to God, be constant in the meanes, that so you may never know what belongeth to this wofull state: for as some die in it with little comfort, and have much adoe to bee comforted on their death-beds, so some have recovered, but it hath cost them deare first.

And thus having spoken of the nature and degrees of Faith, I will in the next place speake of the properties of it. And first I will shew the excel∣lencie of Faith. And this might

be shewed first by the Author of it, in that it is not the worke of Nature, or of our selves, nor yet of man or Angell, but of God only. But of this I have already spoken.

Secondly, it might bee shew∣ed by the difficultie of obtai∣ning it but of this I shall have occasion to speake hereafter. And also by the rarenesse of it, in that few ever have beene true beleevers, Esa. 53. 1. And when the Sonne of man shall come, shall bee finde faith upon the earth? Luk. 18. 8.

But I will not insist upon any of these, but rather shew it by other arguments. And first by that honour which God hath put upon it. Secondly, by the unspeakable benefits which by it are derived unto us. Thirdly, by this that it brings much honour to God, and is al∣so very profitable unto o∣thers, &c.

First, God hath highly ho∣noured it, in that he hath made it the only instrument of our salvation, there being no other condition of the Covenant of Grace, but beleeving, Ioh. 3. 16. Marc. 16. 16. &c. And whereas there are many other excellent graces, yet none of them are appointed to apply Christ, and to be the instrument of our sal∣vation, but faith only. And whereas the greatest venture in the world, is the comming of our soules safely unto heaven, of this, faith assureth us, and that upon good, yea the best se∣curitie, namely the Word and faithfulnesse of God.

Secondly, it is that whereby Christ Iesus and all his benefits are made ours; whereof it is said Rom. 5. 1. Wee are justified by faith, viz. Christs righteousnesse made ours by faith. As our sins were made his by imputation; and he bare the burthen of

them, so his sufferings and o∣bedience are made ours, and we justified thereby, Hab. 2. 4. The just shall live by faith. As without faith we have nothing to doe with Christ, so by this he and all his benefits are veri∣ly and truely made ours: and is not this an excellent thing that intitles us and puts us into pos∣session of Christ Iesus and all his benefits? It is more than if wee had beene a kin to Christ, had had him in our armes, li∣ved in his company, than if we had heard him daily, had eate and drunke with him; nay than to have been his mother, sister, or brother, Mat. 12. 48. 49.

By faith our persons are made pleasing to God, and our workes acceptable: for while wee bee in our owne filthinesse, God cannot abide us, and our best workes are abominable.

It is said that God had re∣spect to Abel and to his work,

and that by faith hee offered a better and more acceptable sa∣crifice than Cain: his might be as good for the outside, but A∣bells was accepted, because it was done in faith by a beleever, the imperfections thereof be∣ing taken away in Christ.

4. By it wee are united to Christ, and made one with him, flesh of his flesh, and bone of his bone, Ephes. 5. 30. lively members of that body whereof hee is head: and so as we have there∣by right to his benefits; so wee draw sap and vertue from him, to dye to sinne and live to righ∣teousnesse, without which faith and union wee bee dead in tre∣spasses, and can doe nothing. An impe not grafted into a stocke, but lying by, withers, and never beares fruit, but is for the fire: so are we without Christ: and as a woodden legge receives no sense or motion from the head; it is but tyed on

with points, so wee without faith; and is not this an excel∣lent thing that makes man a member of Christ?

5. It is the roote of all o∣ther graces. Hence comes peace: for being assured of Gods love unspeakeable, and our pardon and salvation, it ba∣nisheth feare and terrour, and peace comes in stead of it, Rom. 5. 1. yea and joy, as Rom. 5. 2. yea Rom. 15. 13. The God of hope fill you with joy and peace in beleeving, yea as Phil. 4. 7. peace that pas∣seth understanding, and 1. Pet. 1. 8. joy that is unspeakeable and glo∣rious. That as it is unspeakea∣ble terrour to bee under our sinnes and the wrath of God; so unspeakeable joy to bee re∣conciled unto him: so it breeds boldnesse in Gods presence, Ephes. 3. 12. and is not this a goodly matter? yea and that at the day of judgement, when the proudest and boldest sin∣ners

shall with hills to fall on them, Apoc. 6. 16. as in this Epi∣stle, cap. 2. 28. yea it will cause greater boldnesse than was in Hester to Ahashuerosh. It will bring Christ into our armes, so as wee may say with Simeon, Lord, now lettest thou thy serva••t depart in peace, &c. And as Io∣seph's brethren came to him with confidence when Benja∣min was with them: so wee to God when wee bring Christ with us. Hence comes love to God, as it must needs: the love of Christ constraines, 2. Cor. 5. and 1. Pet. 1. 8. Whom though yee see not, yet ye love him: and hee shewes the reason, because yee beleeve in him. So Luke 7. 47. the woman that knew that ma∣ny sinnes were forgiven her, shee could not tell how to love enough: and David, Psal. 103. 3. Blesse the Lord, O my soule, who forgiveth thee all thine iniquitles: and Psal. 116. 11. also, What shall

I give unto the Lord for all his be∣nefit: towards mee? So also it will worke in us love to our bre∣thren for his cause, Gal. 5. 6. faith worketh by love: which is ready to shew it selfe upon all occasions, according to the measure of our faith; to their soules, and bodies, forgiving wrongs, yea forgiving till se∣venty times seven times, Luke 17. 4. which made the Apostles to pray for it, Lord increase our faith, ver. 5. It breedes thanke∣fulnesse: and hence also comes patience, an excellent grace, when faith tells us that it is of our mercifull father that we be afflicted for our good, and that hee will lay no more on us than hee will inable us to beare, 1. Cor. 10. 13. and that the end shall bee happy. These things keepe us from murmuring, and from using unlawfull meanes, or sinking under our troubles. Some have spoken of a stone,

that being cast into the sea in the greatest storme and rage, would calme it presently; but to bee sure, faith calmes the heart where stormes and temp∣tations have beene greatest. It is the loadstone that lookes ever to Christ, as that doth to∣wards the North; and as that drawes iron to it, so doth faith joyne our hearts to Christ. It is like the flower of the Suune, which turnes ever toward Christ, as that doth towards the Sunne: yea, what should I name particulars? for hence comes all obedience. Heb. 11. 7. By faith Noah obeyed in ma∣king the Arke, which was a difficult thing; so Abraham for∣sooke his country, and offered his son.

It purgeth the heart, and chaseth away the love of all evill, and brings in the love of all Gods commandements, and breedes obedience to any thing

that God shall require, Psalm 119. 8.

It makes us not onely wil∣ling to obey God in doing, but even in suffering; to count house, land, wife, children, li∣berty, to be nothing for the love of God, but to sticke to Christ though we lose all these.

To confesse with boldnesse the Name of the Lord Iesus, and his truth, though with never such perill.

It caused the mother to send away her childe that morning, to another nurse, when she was to goe to execution; and an∣other to stand by, and see her childe grievously tortured, say∣ing, I never held childe better bestowed, and thanking God that ever shee bare him: And to forsake them cheerfully, as did D. Taylor and Cutbert Sim∣son, who seeing his wife and children in the way as hee was going to the stake, and feeling

some yearning of bowells, rebu∣ked himselfe, saying, Ah flesh, wouldest thou hinder mee in my journey? well, goe to, thou shalt not prevaile.

It made the Martyrs endure torments, and to neglect father, mother, wife, childe, to follow Christ. See Heb. 10. toward the end, and Heb. 11. toward the end. It made Moyses forsake Pharaohs Court, and to choose rather to suffer affliction with the people of God, than to enjoy the pleasures of sinne, Heb. 11. 25. It made many kisse the stake, clap hands in the fire, and to thanke God that they were worthy to suffer for his name; saying, that though they had a sharpe breakfast, yet they should have a joyfull dinner.

6. It is that that makes the Word, Sacraments, and our prayers profitable to us. The Word when it is beleeved, and particularly applyed to our

selves, then it profiteth us; as contrarily, Heb. 4. 2. The Sacra∣ment of the Lords Supper doth us no good without this; but only offers shells and outward signes to our condemnation, not discerning the Lords body; so guilty of the Lords body, and to eate our condemnation, and so it becomes to us like the cur∣sed and bitter water. Faith is the eye, hand, mouth of the soule, and therefore without that, the Sacrament cannot pro∣fit. So our prayers made in faith prevaile much, Iam. 5. 16. but nothing without it. Iam. 1. 6. 7.

7. It is a notable meanes to further us in our journey to∣wards heaven, to keepe us safe from the mighty adversary of our soules and salvation; A shield to quench his fiery darts, Eph. 6. 16. 1 Pet. 5. 8. Your ad∣versarie the divell as a roaring Lyon goeth about, whom resist.

stedfast in the faith. And this might be shewed by instancing in sundry of the temptations of the divell, which faith quen∣cheth, and like a shield keepes them from piercing the heart.

It is the victory that over∣comes the world. 1. the ma∣nifold ill examples of the mul∣titude, which like a raging streame beares downe all be∣fore it; but they that are groun∣ded fast in the faith are not moved by them.

The alluring and sweet baites of the deceitfull inchanting world, which are most strong and dangerous: therefore wher∣as Heb 11. 37. it is set downe, that they were tempted; among other sore temptations, that is named for one.

Thus the Martyrs were tempted after this manner by the world. Play a wife mans part, save your selfe: if you will returne to the Church and ab∣jure,

you shall have this and that promotion, &c.

More by the inchantments of this strumpet have beene be∣guiled, than by the threats: Faith scornes that any base transitory profit or pleasure should draw his heart, that be∣leeveth, from God, or from a good conscience, or to sell his peace and hope of heaven.

So it overcomes the frownes, threats, and uttermost wrongs that it can doe, despising the crosse, and enduring the shame; contemning any temporary af∣fliction in respect of the love of God, and Christ Iesus, or hazzarding his part in the eter∣nall happinesse. Thus the Mar∣tyrs (as Romanus among the rest) overcame their adversa∣ries, and made them weary, when as they could not tell what to say. If a man had e∣nough of this, hee might goe thorough whatsoever. The

onely conquerour indeed is the beleever, to whom nothing can come too difficult, to doe, to suffer, yea that would pose all the world to doe. So it fenceth us against the temptations of sinne, that arise from our owne corrupt nature: Shall I doe thus and thus, and sinne against my God and mercifull Father? It draweth vertue from Christ to mortifie sinne: It challengeth the promise that saith, sinne shall not have dominion over your mor∣tall body that you should obey it is the lusts thereof, Rom. 6. 12. It gives much glory to God, by be∣leeving things because hee hath said them, to reason incredible, in nature impossible, puts to his seale that God is true. It gets upon the head of reason, when it is at the farthest, and sees quite beyond it, and claps the hands, saying, It is so, it is so.

In Natures schoole wee con∣ceive first, then beleeve; but in

Gods, we beleeve first, and then conceive: conceive what wee can, and what wee cannot, be∣leeve and admire.

Thus we beleeve the Creati∣on of the world of nothing, which most Phylosophers gain∣say, affirming, that of nothing nothing can be made.

So when we be wrapt in trou∣bles, and compassed about, and see no way out, yet to be∣leeve I shall have a good end; as Abraham for offering his Son: yet God had said, In Isaac shall thy seed be called. So Ioshua, and the people for the falling of the walls of Iericho; and Heb. I1. 1. It is the substance of things hoped for, i. e. gives a beeing (to us) unto things that as yet (in themselves) have no bee∣ing; and the evidence of things not seene, that is, a cleere de∣monstration of things that bee not seene. Thus we beleeve the resurrection of our bodies, and

eternall life after this.

Hereby now we beleeve the ruine of Rome, though shee seeme to prevaile, and get the upper hand.

Hereby we hang upon God, when wee see no likely hood or way of helpe or deliverance; so as we can say, I will trust in him, though he kill me, Iob 13. 15. and in long delayes, yet faith holds.

9. Faith is exceeding profi∣table through all our course, and in prosperity many wayes, but especially it is our odde friend in adversitie. Another Simon to beare our crosse. Oh it doth us Knights service; then it holds us up by the chin, that we sinke not, as else we must: so that our head is above water, though all the body bee under. I should have fainted, except I had beleeved, to see the goodnesse of the Lord in the land of the li∣ving, Psal. 27. 13.

This we may see in Iacob; for what had become of him when he heard of Esau's comming a∣gainst him with foure hundred men, but for his faith? It is true that God had made him a pro∣mise; but he had the comfort of it, because he beleeved it.

So Nehemiah, when he look∣ed so pale, yet finding a pro∣mise and beleeving it, hee staid himselfe upon it, Neh. 2. 2.

So many amongst our selves in divers afflictions should sinke, were it not for the faith of Gods promise; much more the Martyrs in their intolera∣ble sufferings.

Our Saviour Christ was up∣held by my God, my God, or else he had been gone.

10. And in the end of our life it is even as a chariot to carry up our soules to heaven, Iohn 3. 16. That as many as be∣leeve in him shall not perish, but have everlasting life. As Enoch

and Elias were translated (though not bodily as they) yet our faith translates our soules up to God, 1. Pet. 1. 9. receiving the end of your faith, the salvation of your soules.

Now is not this an excellent grace that never failes us till it hath brought us to God, and makes death, which is the ter∣rour of the world, to bee a wel∣come messenger?

11. Yet further the names given it in Scripture, and from the Scripture shew so much: For it is called Iustifying Faith, Rom. 5. 1. because it justifies us, which other faiths doe not.

Saving Faith, as Ephes. 2, 8. by Faith yee are saved: for some faiths bee not saving.

Lively Faith, in opposition to the dead faith of hypocrites, that drawes no life from Christ, nor shewes forth any life in godly fruits of good workes.

It is called Faith of Gods elect, Tit. 1. 1. a rare jewell bestowed on none but Gods deare ones, such as he ordained to salvation before the world; not such faith as reprobates may have.

Precious Faith, 2. Pet. 1. 1. of wondrous worth and value: no copper faith, but more preci∣ous than gold, yea than fine gold, 1. Pet. 1. 7. Yea, as Prov. 31. 10. a vertuous woman is said to be farre above the pearles, who is so commended for her faith which made her vertuous: and the wisedome so commended in the proverbs which proceeds from, and is joyned with true faith, is not onely better than silver, and much fine gold, but whatsoever else it can be com∣pared unto.

Most holy Faith, Iude ver. 20. because it is a gift of Gods most holy Spirit, and brings forth holy life, which it drawes from our most holy head Christ-Ie∣sus.

12. It gets us a good repu∣tation in the Church of, God, Heb. 11. 2. It sets us on to doe such workes of piety to God, and charity to men, as doe pro∣cure us as good a report, as vali∣ant men had a great name by their exploits.

13. It obtaines us many a temporary blessing and delive∣rance: as to Asa and Iehosaphat▪ great victories, by their faith∣full depending upon God.

It is not onely profitable to our selves, but to others also: i. e. to our children. Even a pro∣fessor of faith benefits his chil∣dren, interesting them unto Baptism and the priviledges of the Church. But true faith greatly availes the children of such parents, both because God hath made promise to bee the God of such and also of their seede, besides their many faith∣full prayers.

2. Yea to strangers, both

for their soules and bodies, Iam. 5. 14. send for the elders, and the prayer of faith shall save the sicke, i. e. heale him, and restore him to health;yea if heo have com∣mitted sinnes they shall be forgiven. Yea to the very wicked it may obtaine temporall blessings, as Moses his prayer obtained for Pharaoh, and for the murmu∣ring Israelites, and Eliah for A∣hab in procuring raine.

In all these respects, who can but say that faith is an excel∣lent grace? come gaze and look upon it, that you may admire & fall in love withall, as men doe at the goodly house or sumptu∣ous palace of some great man, or Prince, and such things.

No merchandise to bee com∣pared hereto; hee that hath it hath God for his Father, Christ his Saviour, the holy Ghost his Comforter, the Angells to guard him, creatures on the earth, the world it selfe, yea all

things present and to come are his, and he Christs.

Compare it with other things that be excellent, and see it excelling them: what shall I compare it with, wealth, honour, authory, great birth? base things in comparison, not worthy to bee named with things that bee truely excel∣lent.

What then? knowledge of things humane and divine, e∣specially great understanding in the Scriptures is excellent, yet the devill hath this, and the meanest beleever hath a better gift.

The gift of prophecy is an excellent gift, to open the Scripture, discourse of points of Religion and Faith, yea, and ap∣ply the same to the peoples use; a very profitable gift, seeing it may convert many and build up more, yet this a reprobate may have.

The faith of miracles is an ex∣cellent gift, & to cast out devils: hee that had these would with Simon Magus be thought some great man, and such gifts were worthy great reverence, yet these a reprobate might have, Matth. 7. 22. Many will say to me in that day, Lord, Lord, have wee not prophesied in thy Name, and in thy Name have cast out devills? &c. Yea, among other true and saving graces faith obtains the chiefety, as humility, love, patience, sobriety, which though they be excellent gifts, yet they apprehend not Christ; they breede not faith▪ but faith is the mother of them.

Wee may therefore say of faith, as Salomon of the vertuous woman, Many daughters have done vertuously, but thou sur∣mountest them all, Prov. 31 29. Her price is above the pearles; for this is a most precious jew∣ell, and pearle invaluable.

And as infidelity is the most odious vice, the breeder and mother of all sinne, and doth most dishonor God, so is faith the contrary. Vnbeliefe denies God the glory of his power, as if he were not able to fulfill the promise of his truth, or as if he were unfaithfull; and makes a man flee from God, as Adam, and finally, makes Christs com∣ming into the world of no use.

Here see and know who bee the excellent ones in the world; oh true beleevers, Psal. 16. 3. They are called the ex∣cellent. Pro. 12. 26. The righteous is more excellent than his neigh∣bour, that is, who is not righ∣teous: faith makes a man righ∣teous, both by making Christs righteousnesse ours by imputa∣tion, and secondly by drawing sanctifying grace from Christ.

Hee that is not thus righte∣ous by faith, wee say of him as of Ruben, hee is not excellent.

Whatsoever wealth, honour thou hast, whosoever thou art, thou art not excellent; nay whatsoever knowledge, gifts, profession thou hast, without true faith, thou art not excel∣lent, but a painted sheath, a gor∣geous sepulchre: thou hast no part in Christs death, neither is thy person or worke pleasing to God, nor hast thou right to any good thing.

But the true beleever is ex∣cellent, as having attained to a rare jewell, and an invaluable pearle: as may appeare if you looke over the benefits of true faith before mentioned: yea though thou be poore and de∣spised in the world, yet art thou happy. Be thankfull to God, and whatsoever paines thou hast taken to get faith, yet bee glad, seeing thou hast a rich penny-worth.

Wonder that man having stript himselfe of all his robes

of his creation, should yet bee restored to any such glory yet once againe, and that God should ever bestow this on thee which is to so few given. Vse all meanes to nourish this as thy jewell, as the Word, Sa∣craments, Prayer, good compa∣nie, care to keepe a good con∣science: in all things walke worthy of so excellent a gift, staine it not by any sinne wil∣lingly committed.

And doe thou know that hast it not, that thou canst ne∣ver be excellent, till thou doest injoy it. But alas what toyling is there for bafe things, when the most excellent things in∣deed are left unregarded?

God open mens eyes, that they may see and seeke after the things that are truly excel∣lent.

And thus having shewed the excellencie of faith, I am now in the next place to speake of

the difficulty of it,* 1.84 and then of the lets and impediments from whence this difficulty ariseth. For as Faith is excellent, so (ac∣cording to the nature of excel∣lent things) it is not easie but hard to bee obtained. It is in∣deed easie for one to say, hee hath faith; but to have a true and lively faith indeed, is a matter hardly atchieved. So Iam. 2. 14. What doth it profit my brethren, though a man say he hath faith, &c? It is easie to say, I be∣leeve and hope to bee saved by Iesus Christ, but to beleeve in∣deed is very hard, that is, to beleeve upon good ground and warrant. For Faith is built up∣on the Word and promise of God, or else it is no true faith: and thus to beleeve upon the warrant of the Word is not so easie a thing.

For this is not only not in our owne power, but neither man nor Angell can worke it,

only it is of the operation of God.

Oh, Faith is a thing most ex∣cellent, as making Christ ours and us the children of God, and as being the shield which quen∣cheth the fiery darts of the di∣vell, our victory whereby wee overcome the world, and that hand which purifieth the heart in the precious laver of Christs blood. And therefore it is another manner of matter, than for a man to say, I hope to be saved by Christ; seeing ma∣ny of these, have no hearts pu∣rified nor lives reformed.

That is wrought by the mi∣nistery of the Word, sanctifi∣ed by God for that end; but to worke a blinde hope, any means might bring men to that, or to say, I know I am a sinner, and hope to be saved by Iesus Christ.

Againe, the way to heaven is straight, and few finde it; and

this faith is the way to heaven. Few attaine to Faith, Isa. 53. 1. Who hath beleeveth our report? and, When the Sonne of Man commeth, shall hee finde faith upon the earth? Luk. 18. 8.

It is indeed easie to presume; for that is of the flesh, & the di∣vell helpes it forward: but hard to beleeve.

To make this plaine to every man: you shall see that every step to faith is hard. Goe over the way that God brings one to faith, even the worke that the Law must doe is hard. For knowledge, first, even that is hard, in respect of our blinde and dull understanding; and e∣specially our carelesnesse, in not giving our minde to get it, but have so many other things in our head; therefore few get any competency of knowledge, but are grosly ignorant.

Much more is the particular knowledge of every mans own

sinnes, wretchednesse, corrup∣tions, easie? Oh no, there is too much selfe-love in us for this, the proud heart of man cannot listen to it.

Then for a man to be con∣vinced in conscience, that he is the man that is so miserable and undone, to confesse it true of himselfe without any longer posting it off to others.

Next, to be stricken with ter∣rour upon this sight of our mi∣sery; Oh this is rare and hard to come to. Oh no, people can heare the Law, and their mise∣ry, and the judgements of God denounced against their sinnes, and yet not blanke at all. No, they have armour of proofe to beare off that; hearts harder than flint, as impenitrable as a wall of brasse; oh no, their stout stomacke will not come downe. Nay, though God adde crosses, yet it stirreth us up to rage, im∣patience, rebellion, rather than

casts us downe. The Law alone, ••oh it is but words, thunder without lightning, and when deeds come too, yet never the neerer most what.

Ministers feare to preach the Law for terrifying men, and driving them to despaire, but they need not in respect of that great security that raigneth in them. And yet if a man were come to this, were it not a great peece of worke? a Iudas, a di∣vell goes as farre, yet these thinke they goe farre enough. And if they bee thus terrified, yet how few never goe further, ••ut outgrow it againe, wrestle with it, or impatiently fall to ••heir owne course? And if a ••an goe no further than the ••awes working▪ he had as good ever have come to any thing ••t all, for hee shall perish: and ••••ough the hard-hearted one ••••all speed no better at last than ••••e, yet he is quiet in the meane ••••me.

Then come to the Gospells working. Is it easie for a man pressed under the terrours of the Law to be so much as kept from sinking, or taking any o∣ther bad course, by hearing ge∣nerall, that there is a helpe and remedy for sinners, but whe∣ther it bee for him or no, he is uncertaine?

Then againe for contrition: Is it a small thing to breake the heart of a man for, or from his sinne? Oh it is an invincible peece of worke; a man will part with goods, children of his body, or any thing rather than from his lusts, or be brought to a deepe dislike of his courses, and vexation with himselfe for them, to cleere the Lord, and condemne himselfe, to become teachable and gentle, a schollar willing to be ruled by God i•• whatsoever course he shall pre∣scribe him.

And then for him still to at∣tend

on the ministery of the Word, that hee may see what God will doe for him in time; Is this easie? And as he is scarce able to advise himselfe, so the divell makes him beleeve if he should tell others, hee should discredit himselfe.

Then when this poore man is wrestling and winding out of his bands, faine hee would pro∣ceed to confesse his sinne, and cry to God for pardon (as hee seeth need enough) and incou∣ragement from God, so to doe, and thus to unload himselfe: but then the divell blindes his eyes, hardens his heart, and stops his mouth that he cannot utter his complaint to God as hee desi∣reth, in any sort; but when hee would, the divell brings confu∣sion into his soule, that he can∣not tell almost how to goe a∣bout it. Indeed he doth it, but so awkely and coldly, as hee is vexed with himselfe; and

thinkes, If I could mourne, and powre out my heart to God, I would not doubt of mercy; but I am lockt up, I cannot doe it. And at this passe the devill holds many a poore soule a good while without comfort: and though God doth accept the will for the deede, yet hee himselfe is not so satisfied.

Then when hee findes that God meanes as verily to shew him mercy, as hee feeles him∣selfe to stand in neede of it, yet doe you thinke it is easie for him to come to a thirsty soule after it? True, hee seeth cause enough to thirst, finding him∣selfe quite empty, and seeth that if hee have not mercy hee must perish. It doth his heart good to heare of the promise, which is made to the thirsty, because they shall be filled, and they onely. But now he can∣not finde such a thirst as he de∣sires, but a fulnesse; he knowes

if he could thirst he should bee satisfied, but hee cannot finde it: Oh, saith he, thirst requireth sense, yea it is the sharpest sense and desire; which I cannot finde. Now though God wil•• accept his desire, and give him both thirst and water of life too in time, yet in the meane while he is without it.

Then come to the last point before beleeving: Is it easie to come to sell all, to deny our selves, and take up our crosse daily that wee may follow Christ? oh these beloved sinnes that he hath committed spiritu all fornication so long & so oft with, now to part with them all for ever, is a matter of great difficulty. Is is true, for any good there is in them hee might, but to our nature this is a hard worke.

Then when hee comes to buy the pearle, to goe through and strike up the bargaine, to

apprehend the promise, and ap∣ply it to himselfe; doth not many a one stand straining courtesie, and is full of feare, as thinking that it is not true to him, or that it is too good a bargaine, seeing others carry a∣way the pearle, but he holds it in his hand, but dares not put it up as his owne? so that if God should not hearten and streng∣then him, he would goe neere to lose it now when hee is come to the upshot. Well, at last hee fastens on it. But when hee hath done so, can hee hold it fast this weeke and next moneth? in a while is hee not in his dumpts, doubting again and full of feares?

Well, when he hath attained faith to beleeve the maine pro∣mise, even of pardon and salva∣tion, yet there bee many other subordinate promises, as of per∣severance, of sufficient grace to carry him through all difficul∣ties

and temptations, and is it easie to beleeve these? hath not the poore childe of God some toile with this, when hee be∣leeves his salvation, and yet sometimes feares he shall never hold out to the end? especially if long or sore paines, or per∣secution, and the fire should come, notwithstanding that God hath promised as wel these as pardon and salvation.

And some inferiour promi∣ses also of outward things are hardly beleeved: as, not failing of any needfull thing, that God will lay no more upon us than he will make us able to beare. Is it easie to beleeve these? and are not even beleevers often∣times at their wits ends, and ready to faint in temptation of poverty, danger, and such like? I speake not of living by faith, and having this at all turnes through our course, which is a high point, (and of which it

may be I shall say somewhat ere I part with this point of faith) but even to beleeve things, and that wee shall bee in all estates upheld by God, at the first espe∣cially, is a hard thing.

Then by this I hope you all see, that faith is no easie matter; for if every steppe to it be diffi∣cult, then the whole is not easie. Oh no, som cannot beleeve, Ioh. 5. 44. some will not beleeve, cap. 5. 40. but few do beleeve to be sure, as appeares too plainly.

If so,* 1.85 then for us Ministers; our duety is to travell much in this point, and to bring people to it, and to think that it is not enough to glance at it, or now and then to speak somewhat of it, but wee must dwell upon it, and think it as wel-spent time, and that it is as needefull a part of our labor as any other, and none like it, as without which indeed all is nothing, & that withall it is very hard.

And that we thinke not that every one that can say the Creed, ten Commandements, and Lords Prayer, and can say he is a sinner, and can speake of Christ, is straight a beleever, and fit to come to the Lords Supper; or some that bee faire conditioned and better than most others, or then they have been, straight that they bee be∣leevers, when as any of any true insight can see no likelihood of faith in them. It is good to hope the best, and to give encouragement to smal things; but we must tell them, some∣what is yet wanting to make them true beleevers, else this makes people careless. O lament the carnall security of men in these daies, who make wide doors to bring them to heaven.

This also confutes that er∣roneous and blinde conceit of the vulgar sort,* 1.86 that it is an ea∣sie thing to beleeve, as appeares

too plainly by their words and courses. For first for them∣selves; they thanke God they bee fully perswaded they shall bee saved, and have no doubt of it: But how came you by it? Nay that they cannot tell. But this is suspicious to have goods in our house, and not to know how wee came by them. They that have true faith, know how they came by it ere they had it. How long have you had this perswasion? Ever. That is e∣nough to prove it nought; for faith is not bred with us, and he that is a beleever can remem∣ber the time hee was no belee∣ver. And what paines have you taken for it, what hath it cost you? they can say nothing to that: It is therefore too cheape to bee good, and of the right stampe.

I thought you that said it was so easie were furthest off from it.

To presume is easie indeed, but not to beleeve: aske the belever, he thinkes it the har∣dest thing in the world, hee could better doe this and that, than hee can beleeve. No, no, though they that never knew what the burden of sin meant, and so not the worth of Gods mercy, make a sleight matter of beleeving, and can doe it with∣out any doubting, yet they that have had their eyes opened, and hearts humbled, cannot so easily shake it off, it is too great a matter.

Also for others, they shew that they thinke it easie, and they wonder at them that bee troubled, and have doubts: and comming to any such in sick∣nesse, they rate them, and bid them, Beleeve foole; canst not beleeve? thou art a foole indeed. But yet the servants of God that goe about it in good ear∣nest, ••••de it a hard peece of

worke; and indeed how long is it ere many can fasten on it? Therefore let those that came by it at ease suspect themselves: though some childe comes into the world with lesse paine to the mother than others, yet none without some.

Also hereby it appeares they thinke it easie, because many put it off till the last, and thinke to have it at their command. No friend, the time of sicknesse and the death-bed, is a time to use and spend faith in, not to get it; neither thinke thou to get it then that hast it not now.

3. But as for thee who hast attained grace to beleeve, doe thou thanke God highly that hath brought thee thorow such a difficult peece of worke: thy father and thy mother, all the Ministers in the Countrie, and all the Angells in heaven could not have done it for thee, there∣fore

be thankfull.

Thou hast beene brought thorow many difficulties, thou hast sayled by many a sand where others have sunk them∣selves, and betweene many a rocke where others have split themselves and beene cast a∣way, as betweene senslesse blockishnesse and despaire; and when thou camest to bee con∣trite, remember that it went not over too soone, till it had made thee thirst and sell all. And many miscarry at these plots.

And know, as it was difficult to get faith (and thanke God for it) so now whatsoever paines thou takest for it, thou wilt not part with it againe for any thing: Wilt? No.

So know also, that thou shalt finde difficultie to keepe and ••ourish it.

4. Let none count of it as a thing got with a w••t finger▪

and at their pleasure, and there∣fore put it off till death, or seeke it lazily: but, as for a matter of great difficulty, lay for it be∣times. If a malefactor lay not for a pardon till hee be on the ladder, hee may be hanged ere that come; so many are dead ere they get faith, they went a∣bout it so late and so lazily: then they would have oyle, but while they are seeking it, the Bridegroome comes, and they are shut out, as it is with many that know they must have faith, and have gone about it, but too late.

Let us then be content to take paines about it, and that in time, and though we obtaine it not by and by, yet follow it, & think no pains too great for it; be not content to take only one step, and so thinke to have faith by and by, but let us wait our time for it, one thing after mother, as others have done.

The next point after the dif¦ficulty of faith,* 1.87 is to speake of the fewnesse of beleevers, and then as a reason of it, come to the lets. Not onely as Paul saith, all men have not faith, but few ever have had, or have it. When the old world was drowned, & only Noah & his fa∣mily preserved, how few were the number of true beleevers? When the Church was in a fa∣mily, as of Abraham, Isaac there were Ismaels and Esau's. In the Prophets dayes, how few? Esa. 53. 1. When our Saviour Christ came, how few beleeved on earth? hee came among his owne, and his owne received him not, and both Iewes and Gentiles conspire to put him to death.

And even amongst us, take ignorant, prophane, civill worldlings, and hypocrites out of townes, and how many will be left.

At this houre there is little faith, most have no meanes of faith, most of those that live under the meanes get no faith: there were three bad grounds and but one good. Few finde the narrow way. There are ma∣ny called, few chosen; so when Christ shall come, shall hee finde faith upon earth? Luk. 18 8

Quest. But how can wee tell that there be few Beleevers?

Answ. The grosse ignorance so common in most parts of the Land, doth plainely shew it; for without knowledge no faith, seeing it is the first thing in faith.

2. So much wickednesse of life against the first & second table, as wee should soone see, if wee should go over the Commande∣ments, & most be tainted with foule sinnes: they that bee not, yet live in some sinnes (as civill persons and hypocrites) though not so grosse: as unfaithfulnesse:

And the hatred of the children of God, which being so com∣mon, prove certainely that there is no faith; for faith pu∣rifieth the heart, Acts 15. 9▪ 1. Ioh. 3. 3. faith is not idle not barren, but fruitfull, casting out all knowne sin, and loving the contrary.

And therefore let every bo∣dy looke about them,* 1.88 and feare themselves, except they can prove it well.

Now the cause why so few attaine to faith, is because there are many lets and impediments which hinder them from it. But of these I will speake here∣after, when I come to handle the ninth point (which I pro∣pounded) in its due place.

But howsoever it bee a mat∣ter of great difficulty to attaine unto a lively faith, yet wee are to know that it is most necessa∣ry for all that will be saved; and therefore in the sixth place I

will shew the necessity of it. And first, it is so necessary, that without it we can have no com∣fort in this life, nor salvation hereafter; no life of grace here, nor of glory in heaven, Ioh 3 16. Mark. 16. 16. Act. 16. 31.

Wee can have no right to Christs death, but remaine in our owne filthinesse. It is faith onely that makes Christ ours by Gods appointment; no right to his obedience, but lie under our sinnes and guilt, lyable to the curse of God, and to beare our owne burden.

Without faith it is impossible to please God, Heb. 11. 6. seeing there can bee no person nor worke pleasing till wee have true faith. Wee can have no spirituall life without it, but we remaine starke dead in our sins, not able to move a finger in any good action nor to think a good thought: for without me you can doe nothing. Iohn 15. 5. neyther

can we draw any vertue or spi∣rituall life, but from Christ by faith; and by it wee being knit to so loving a head, and the fountaine of life, wee are made alive to God, Ephes. 2. 1.

We can have no peace, much lesse joy without it. There may indeed bee a false peace, and men are ready to cry peace, peace, but it will end in warre: men (eyther never feeling the burden of sinne, or imagining themselves in a good case when they bee farre from it) may have, as many have, a false de∣ceitfull peace, but no sound one. Its but a mad laughter and car∣nall joy.

There is without it no bold∣nesse in the presence of God, to call him father, or to aske any thing of him, much lesse bold∣nesse to commend our selves to him in death, or boldnesse at the day of judgement.

Our Saviour Christ said, Fa∣ther,

into thy hands I commend my spirit, Luke 23. 46. And so David, Psal. 31. 5. Lord, into thy hands I commend my spirit: for thou hast redeemed me.

No love to God, Luke 7. 47. the woman loved much, be∣cause shee beleeved that many sinnes were forgiven her, nor that we loved him, but he loved us first, 1. Ioh. 4 19. nor to our bre¦thren; for then wee love them in Christ, when wee beleeve that wee are children of the same Father.

No zeale for God, or obedi∣ence in doing or suffering; wee cannot mortifie our earthly members, and crucifie our be∣loved sinnes: oh no, till wee be assured that God hath done great things for our soule. So to take up the painefull course of godlinesse. Much lesse can wee suffer for Christs sake, before by faith wee beleeve that hee suffered so much for us.

Without faith wee can have no right to a bitte of bread; no means to resist the world or the devill, for it is the shield of faith that quencheth all his fie∣ry darts, Eph. 6. 16. 1. Ioh. 5. 4. it is the victory that overcomes the world; and it overcomes also the flesh and our corrupti∣ons, drawing vertue from Christs death. No meanes without it to make us patient, much lesse joyfull in trouble, as we are bidden, Heb. 10. 35. 36.

No comfort in our life; for what sound comfort but from hence? Psa••. 4. 6. 7. so no joy in death; for if wee know wee shall perish, or are in doubt whither we shall goe, wee can have no joy but horrour and terrour.

Wee can have without it no salvation after this life: for hee that beleeves not, is condemned already, Ioh. 3. 18. Mark. 16. 16. He that beleeves not shall be dam∣ned;

God hath sanctified no o∣ther way to heaven.

It is the wedding garment, which whosoever wanteth, can never sit downe with Abraham, Isaack, and Iacob, in the king∣dome of heaven, but shall bee bound hand and foot, and cast into utter darknesse, whatsoe∣ver else he hath, Math. 22. 13.

It is the oyle in our Lampes which wee must have, or else wee shall never enter with the Bridegroome, but shall be shut out, though we cry, Lord open unto us.

It hath ever beene necessary; for even by this have all beene saved from the beginning. By it our Elders were well repor∣ted of, Heb. 11. 3.

Ob. Indeed many are com∣mended for faith, but it is faith in some particular promise, as, Noah, That hee and his should be preserved in the floud; and Abraham, That he should have

a sonne, &c. but not for justify∣ing faith.

Ans. Wee must know they had faith in the Messiah to come, who was revealed though dimly, and from that promise they also beleeved o∣ther particular promises made by God, but from that as from the originall and fundamentall promise of all the rest.

So Christ saith, Abraham saw my daye, and rejoyced, Ioh. 8. 56. so 1 Cor. 10. 3. the Israelites did eate the same spirituall meate.

It is necessary to all kindes of persons, rich, poore, and both one way; old, yongue, that bee of any discretion, they must have faith or else no sal∣vation.

The poore cannot be excused by their poverty or want of learning, nor the rich dispensed with; but all must have faith.

Every one must have a faith of his own; for every man must

be saved by his owne faith: not the childe by the parents, hus∣bands by their wives, or con∣trariwise, though they had the greatest beleever in the world to their father or husband. It is true that the parents faith bene∣fits the childe, but to apply Christ to him it can no more doe, than my eating can fat or feed another, or anothers wea∣ring of cloathes can warme mee.

It is not a thing needfull, and very needfull; yet so as we may make ashift without it, and bee saved, but not doe so well: but of absolute necessity, seeing there can bee no well-beeing without it. As a key is a thing very needfull to open a doore that is lockt, yet not so necessa∣ry, but that some other shift may be made: as you may picke the locke, it may be, or breake the doore open. But not so here, where there is no other

means, for this is the onely key, no picking the locke, no brea∣king open the doore; none can come to heaven by stealth or violence, whether God will or no. And all that come there by his knowledge, and will, must come by faith.

Then what a miserable case are all they in; that have not the meanes to know Christ,* 1.89 and therefore cannot possibly be∣leeve in him? oh lamentable state of huge Nations and peo∣ple in this case!

The workes of God are won∣derfull; severity towards them, toward us bountifulnesse. How should wee pitty and pray for them, and wonder at Gods mercy to us, and our portion! Was not Goshen a happy place over Aegypt was? so wee to them: And Amos 4. 7. God cau∣sed it to raine in one Citie, and not another, and that it rained not on, withered. Thus it is with us: And

oh thrice happy they that know the day of their visitati∣on.

Secondly, it serveth to teach us Ministers to bee very much and carefull in handling this most necessary point of faith; and in teaching the things most fit to worke faith: As the doctrine of the Law to hum∣ble men, then of Christ, and of Faith; what it is, the necessity of it, and how it is wrought, and how we may know it.

And not content our selves to teach this duty and that, and to inveigh against this and that sinne. For we have done the people no good till they be be∣leevers.

To what purpose is it to urge the people without faith to doe this, and forbeare that? as if one should bid a lame man or one with great bolts on his legs to run for a wager, or a sicke man to goe to his work

or meate. Till a man be made alive by faith, and have a state in grace, it is but lost labour. And yee see that the most a∣mend nothing by preaching, because the doctrine of faith is no more insisted on.

If one should fall to mend, and to leave this sinne, and doe that duety, what were this, not comming from faith, and not being universall? they are but workes of an hypocrite, and of a restrained man, by the com∣mon gifts of the Spirit. And what if wee could restraine all our Parish? one converted man and beleever were better than they all: for this will on∣ly ••ase his torments, and bee somewhat better for others that live with him, but save him it will never.

This is to build without a foundation, and to put a peece of new cloath into an old gar∣ment, and new wine into old

vessels. Paul in all his Epistles first dwells on the things that serve to bring to faith, and in the latter part of them comes to particular dueties, &c. and so ought we also to doe.

This makes the people also trust to their doings, so that if they reforme somewhat at preaching they thinke they be in a happy case, because so few do thus much; but for want of knowing this, that without faith it is impossible to please God in a∣ny thing wee doe, they deceive themselves.

As Popery doth foolishly, that calls for a good life, & the meane time overthroweth the foundation of it, a true faith: so when wee stand beating upon this and that point, and do not care how seldome we urge the point of faith, alas, what do we? It is great pity of the losse of so many good exhortations for want of a foundation. True it

is that all such points in a mixt congregation must bee taught, yet so, as still wee oft be harping about the things that should worke faith, and especially in such places where most are without faith quite.

Thirdly, it may serve for comfort to all that know truly they have faith. Oh let them thinke what they should have done without it; they had bin miserable creatures: and there∣fore that they study how to bee thankfull to God that hath wrought it; that they nourish it daily, that it may increase, walke worthy of such mercy, and shew forth the fruits of it.

Fourthly, it is for reproofe of most people, that regard any thing else but this, which is not at all, or but little regarded; tith mint and annise, and le∣goe weighty matters, cum ber themselves about many things, but chuse not the good

part, Luke 10. 42. At last every body would be assured, and on their death bedde they send for the Minister: such a Christian would borrow oyle of others, but they have but for them∣selvs; & therfore many are shut out, though they cry, Lord, Lord, &c. If it bee good in death, it is to be sought for be∣fore in time; many seek know∣ledge and gifts, but few seeke and make sure of a true faith: yea many regard not this point of faith at all.

Others couzen themselves with every counterfeit; they hope well, &c. People either beleeve not what we say of the necessity of faith, or else con∣ceive they have it when it is nothing so. If they beleeve it not, let them confute us; if they cannot, why then do they not labour after it?

Oh that I had grace enough to lament and weep abundant∣ly;

oh that my head were a fountaine of teares, that I might powre them out abun∣dantly for the misery of peo∣ple, whom God hath made happy in respect of time and meanes, but they unhappily neglect that that should make them happy here, and hereafter for ever.

Fifthly, it serveth for instru∣ction to them that have it not; Oh let all both high and low looke to this, and bee ashamed you have spent your time so badly as to bee without that, which if you dye without you must needs perish.

Let not the poore finde ex∣cuses by their poverry or want of learning.

And you aged, looke you about you, seeing you have one foote in the grave; if the other goe in too, woe be to ma∣ny of you.

You yongue ones that be of

any understanding, know you also that your life is uncertain, and that if you dye without faith, you are undone.

And you parents, traine up your children religiously in the understanding of the princi∣ples of Religion, and urge things upon them, that by your meanes and Gods blessing on the publicke Ministery, faith being wrought in them, you may have much comfort of them, if they bee taken away in their yonguer yeeres.

And you husbands, long and labour to see faith in your wives, and wives in your hus∣bands, and be not content that they live a peaceable life, and that you want nothing; and therefore you will not disquiet your wives and husbands a∣bout such things, seeing so you might fare the worse.

Oh beware of such carnall thoughts, and labour each with

other that you may be brought to faith. And know, that true beleevers cannot bee content that their husbands, or chil∣dren be only civill.

The seventh point which I propounded to handle,* 1.90 and last property of Faith, is the perpe∣tuity of it. And therefore in the next place I am to shew, that true justifying faith is per∣petuall, and that wheresoever it is, it can never bee lost, over come, nor taken away, nor wholly faile, but abideth to the end.

It is true that a temporarie faith may bee lost, such as wee reade of some, Luke 8. 13. that beleeved for a season: as the seed in the stony ground soone springs up, but after withereth. And such likewise as build on the sand, which soone faile, and fail when the winde bloweth, and the storme ariseth: but he that buildeth on the Rock, the

flouds and windes cannot move him.

Temporary faith is so called because it lasts not; but this ar∣gueth there is a faith that en∣dureth, which is that immor∣tall seed that never dyeth.

Yet wee must know, that the reason of our never losing our faith, is not for any strength in our selves, but from the might of God, else we might lose our salvation every day: but it is not in our owne keeping, as Adams, but in Gods, 1 Pet. 1. 5. & 2 Cor. 1. 21. It is God that stablisheth us with you in Christ: and therefore though wee bee weake in our selves, yet we are able to doe all things through Christ Iesus which strengtheneth us. Phil. 4. 13.

When we apprehend Christ by faith, wee doe not so much apprehend him, as hee doth comprehend us; and therefore if wee could let him goe, yet

hee will not let us goe, nay hee will not let us let him goe: as Ieremiah 31. 34. & 32. 40.

As wee are knit on our parts to Christ by faith, so on Gods part by his Spirit, which is al∣mighty and unchangeable, and holds us to him for ever.

Now this may be proved first by many testimonies of Scrip∣ture, Psal. 1. 3. The faithfull are compared to a Tree planted by the River, and Ieremiah 17. 8. the same are planted into a head so full of sappe and spiri∣tuall life as can never fade, Psal. 15. 5. with 2 Peter 1. 10. Psal. 112. 1. Psal. 125. 1. 2.

And Iohn 3. 16. Iohn the Bap∣tist telleth us, that he who be∣leeveth on the Sonne hath al∣ready passed from death to life. Rom. 8. 1. There is no condem∣nation to them that are in Christ: and therefore hee can∣not lose his faith; for if hee could, then he might perish.

So Iohn 6. 35. our Saviour gi∣veth a reason of that, Iohn 7. 38. such a one that hath rivers flowing out of him cannot thirst, &c.

Secondly, this may bee also proved by strong reasons. For first, the election of God, which is unchangeable, and the foun∣dation of God stands firme, as is implyed by that speach of our Saviour, Math. 24. 23. where he saith, that the false christs would if it were possible deceive the very Elect.

But every beleever is Elect of God, as appeareth, in that Faith is called the faith of Gods Elect, and Act. 13 48. e∣lection is made the cause of be∣leeving.

Secondly, the will of God, which is unresistable, and who made the world, by his will; and doth whatsoever hee will both in heaven and earth, hee wills it, Ioh. 6. 39 40.

Thirdly, the love of God is unchangeable; for whom he lo∣veth, to the end hee loveth them. Iohn 13. 1. Ier. 31. 3. I have loved thee with an everlasting love: therefore vvith loving kindnesse have I drawne thee. And his gifts and calling are without repentance. Rom. 11. 29. that is to say, his saving gifts: for common gifts may be lost; and some saving gifts in some degree and for a time, as peace, joy, gifts of grace, but the essentiall gifts to salvation, vid. Faith and Sanctification, these be never taken away, only they may be abated, and the de∣grees may be lost, at least in re∣spect of their acts and operati∣ons, but not the things them∣selves,

Fourthly, the union of the Beleevers with Christ, is so true and reall an union, as that it is also indissoluble, we being flesh of his flesh, and bone of

his bones, Ephe. 5. 30. what Gi∣ant will suffer his limbes and members to bee pulled away? and how much lesse will Christ suffer any to pull a member from him, and so to leave him a maimed and imperfect bndy?

Fiftly, it may bee proved by Christs promise and intercessi∣on, (who is ever heard) both for Peter, Luk. 22. 32. and Iohn 17. and now his intercession in heaven for all his Saints.

Ob. But wee may have so many enemies, and meanes to pluck our faith from us; as also so great troubles may come in rushing upon us, as may deprive us of our faith.

Ans. Well, the Lord knoweth to deliver his out of temptation, 2 Pet. 2. 9. yea and not to lay more on his than hee inableth them to beare: and hee will also give an issue with tentation, 1 Cor. 10. 13.

Also the divell is thus and thus strong, yet Iohn 10. 29.

My Father is greater than all, and none can plucke us out of his hand; and faith is a puissant shield which quencheth all his fiery darts, Ephes. 6. 16. And if the world be against us, faith is the victory that overcomes the world, 1. Ioh. 5. 4.

Ob. It is said in the fifteenth of S. Iohn, verse 2. that every branch in Christ that beareth not, he taketh away: whereby it see∣meth that a man may bee a branch in Christ, and yet beare no fruit, and so bee cut off and burnt.

Ans. The answer to this may serve for many such pla∣ces; which is true, and not an evasion, videl••et, some bee true, some seeming branches.

Ob. Iudas, Simon Magus, Demas, Alexander, had faith, and fell away, and lost all.

I said temporary faith may bee lost, and such had all these, of whom that is true of all, that

the Apostle Iohn speaketh, 1. Ioh. 2. 19. They went out from us, but were not of us; and of Iudas alone, Iohn 17. 12. None of them is lost but the childe of perdition, Rom. 11. 17. And whereas the Apostle saith that some of the branches were broken off, hee meaneth not the elect or true beleevers, but some that were of Abrahams stocke and poste∣rity according to the flesh; in whose stead the Gentiles which were not of Abraham stocke were grafted in.

Ob. David and Peter had true faith, and yet lost it.

Ans. I answer, that they lost not their faith; for Christ prayed for Peter directly that his faith might not faile, Luk. 22. 32. and therefore it failed not, seeing hee was heard in all things. Their faith onely was covered for a time and lay hid, and the working thereof was interrupted: but though they

were in a swoone, yet they came to themselves againe.

Indeede, Psal. 51. vers. 10. David prayed God to create in him a cleane heart, but hee spake according to his owne feeling, not as it was in truth.

Ob. But what say you to all the caveats, as Rom. 11. 20. Thou standest by faith, be not high mind∣ed, but feare?

Ans. This is meant not of the particular elect of God, but of the whole Church, and bo∣dy of the people; for his elect cannot finally fall. Secondly, by such admonitions and ca∣veats, he putteth a bar against it that they may not fall.

Ob. 1. Cor. 10. 12. Let him that standetb take heed left he, fall, and Heb. 12. 13. Make straight pathes for your feete, left that which is lame be turned out of the way, but let it rather bee healed, Phil. 12. 12. Worke out your owne salvation with feare and trem∣bling.

Ans. Such speeches are u∣sed to awaken hypocrites, and to make beginners looke to their foundation; or if they be directed to good Christians, then we are thus to understand it, that God who hath appoin∣ted they should not fall, hath appointed to keepe them from falling by these admonitions and dehortations. Otherwise also they may be intended not to make us feare our falling quite away, but so farre as wee may fall, or to doe any thing unworthy of our hope; and to walke in feare, that we doe not remit any thing nor flacken our pace in the waies of godlinesses yet true faith may bee hindered for a time and hidden, and a man may lose the sense of it, and the actions and workings thereof may be hindered, but the habite cannot quite bee lost.

Even as fire may bee so cove∣red

with ashes, as no heat, nor light can bee seene or felt, yet when the ashes bee uncovered and more wood laid to, and blowed upon, it will flame out againe, and shew it selfe both in light and heate. So, as the Sunne out of a thicke cloud a∣gain breaketh out & shineth; or as a man in a deepe swoune see∣meth dead, but let him alone, or use meanes, and by and by he comes againe to himselfe: and when hee was at worst, one might perceive a little breath and pulse, &c. So in this swoune of a Christian, we shall perceive complainings and mislikings of himselfe.

As the trees in winter blowne with strong windes, which yet indeede make them roote the faster, and by frosts and blasts are nipt, which yet hurt not the trees, but kill the cankers and hurtfull wormes: and howsoever in the winter

they seeme dead,* 1.91 yet in the spring,* 1.92 when the Sunne and Showers come, they shoot 〈◊〉〈◊〉 and bud, and beare both leave and fruit.

And this may serve to con∣fute those erroneous spirit that teach the contrary, as Pa∣pists and Pelagians, who (〈◊〉〈◊〉 other of the heretickes) will bring seeming places, and wring them to their own•• meaning, and goe against direct and most plaine Scriptures.

Secondly, it serveth for•••• singular comfort to all true be∣leevers: For if Gods election, will, love, and our union with Christ be strong enough, the•• are wee safe, and Christs praier heard. Therefore be of good comfort, and bee holily secure in respect of the end, onely bee carefull in respect of the meanes; and bee thankefull to him that hath thus provided, in whose might also wee stand.

Thirdly, what an exceeding encouragement and provocati∣on is this unto all to make them labour to get this faith, which is of that unspeakeable worth? and being gotten, can never be lost more. What end∣lesse toyle doe men take for that which they are uncertaine, whether ever they shall obtaine it; or if they doe, they know not how soone they shall lose it? It would kill ones heart to toyle for it, and when we have it, may straight lose it. But it is not so of faith, which being once gotten can never be lost.

Fourthly, it also teacheth us what to thinke of the finall fal∣lings away of such as have see∣med great in the Church of God.

But lest upon this doctrine,* 1.93 any should sucke poyson, and waxe proud and carelesse, I will tell you of some fearefull things, that may make every

Christians heart to tremble within him. Besides that de∣cay that I have spoken of in the end of the point of strong faith, a Beleever may suffer a most grievous revolt, and fall •••• farre, as may make all that heare of it, much more that see it, to quake.

A true beleever may 〈◊〉〈◊〉 waxe proud (and that usually is the roote of Apostacies and cause of downefalls) he may I say waxe proud in himselfe, in his knowledge, gifts, and his owne strength, as Peter did, as having had some experience of the power of the grace of God in him; hee may thence come to a carelesse and overly per∣formance of holy duties, and use of the meanes, thence to a neglect of the meanes, thence to a giving way carelesly to his inward corruptions, without repentance of them afterward for a time, hence he may easily

drop into some foule sinne, as David, and from one to ano∣ther: or into a course of base living, which by the continu∣ance of it makes it odious to wit, to be a companion of base persons, a bibber with those, with whom somtimes he would have beene loath to have spo∣ken with in any familiar man∣ner, a gamester at home and a∣broad, spend away his time basely abroad, and in wrangling and contention at home, and become a most ill example in the family, though somtimes he were so zealous, as that hee toll'd on others to goodnesse, even the worst plow-boy hee kept; hee may come to a care∣lesse neglect of the ministery of the Word, Sabbath, and o∣ther times and places of Gods worship, shunning all good company as much as possible can be. In this hee may conti∣nue long with a senslesse and hard heart.

Hee may by the occasion of this, come to lose all his sense and feeling of his peace with God, and in his owne consci∣ence, boldnesse with God, all his credit with the Church, and become a dead logge to a∣ny thing that is good. Yea, here∣upon when God shall awaken his conscience, he may come to horrour and feare, and a woun∣ded soule, not only not feeling any faith, but even feeling God a revengi••g Iudge, ready to cut him off, and give him his porti∣on with hypocrites: hee may further (as it usually falls out) have some heavy crosse fall up∣on him, under which hee may lye in a fearefull case wrestling with it, and the everlasting vengeance of God, yea he may bee given up to Sathan to bee tempted to Atheisme, to blas∣phemy, impatience, to despaire. And herein hee may make all that feare God and know him

to shake their heads, and grieve ••n their hearts for him; and he ••ay also set open the mouthes ••f the wicked against him, and ••o become a common scorne, ••n every ale-bench. Yea the ••ood-gates of blasphemy may ••ee broken open against him, and the Gospell, and the way of God may through his fearefull ••••all be exceedingly ill spoken ••f, and many thereby defiled; and hereby many weake ones may be shaken, and the wicked confirmed greatly in their vile course. Yea hee may continue ••ong in this case, and yet may recover againe, so as hee may ••estirre him; for it will cost him the setting on, and hot water, and more than ever it did at first: Or hee may recover in part, as some peece of his com∣fort, but never any thing like that he had: Or hee may be freed of his outward affliction, but not lightly of both. But he

may lye under both, and so 〈◊〉〈◊〉 with terrour, and never com•• to a sensible apprehension 〈◊〉〈◊〉 mercy againe, and so dye, 〈◊〉〈◊〉 that it shall bee doubted of 〈◊〉〈◊〉 hands, even the most charita∣ble, whether he is gone to hea∣ven or hell. And this God 〈◊〉〈◊〉 doe, to shew to the world 〈◊〉〈◊〉 he will not ••eare with sinne 〈◊〉〈◊〉 his owne, especially presump∣tuous sinne; and to make 〈◊〉〈◊〉 Christians beware, and to 〈◊〉〈◊〉 the wicked that there 〈◊〉〈◊〉 maines fearefull things 〈◊〉〈◊〉 them.

Oh most fearefull case 〈◊〉〈◊〉 heare of. Would one 〈◊〉〈◊〉 thinke that a Christian 〈◊〉〈◊〉 come to this passe? Yet 〈◊〉〈◊〉 things may bee shewed in 〈◊〉〈◊〉 examples of David & 〈◊〉〈◊〉 som in the one, sons in th'other The wonderfull sinnes of Da∣vid, his admired horrone, com∣pared to breaking of 〈◊〉〈◊〉, 〈◊〉〈◊〉 temporall afflictions sent upon

him, and that followed him, (the blasphemy of the enemies of God by his meanes.) And though he by Gods mercy be recovered perfectly, yet he car∣ryes the scar to this day.

But Salomon, besides these things in David, fell much more fearefully; so that his Sunne seemed to set in a blacke cloude. For it is questioned this day by Divines, whether he everrepented or no, or dyed a reprobate. And the Lord hath of purpose left him so without any infallible and evident te∣stimony of his repentance, though wee have arguments enow from the Scriptures to prove him to die the servant of God.

Now as this was a foule a∣basement to Salomon, a man to whom God had twice so appea∣red, a man the wisest of men, and one of the holy men of God, whom he used as a pen-man

of the Scriptures; and therefore inspired with the ho∣ly Ghost, as appeareth, 2. Pet. 1. 21.

So what a fearfull fall is this for a man that sometimes hath had a firme perswasion of Gods love, peace in conscience, bold∣nesse with God, credit in the Church, that hath provoked on many to good, and now him∣selfe fallen from all, into the contraries of all these? For this is as if a rich man should come to beggars state. I heard of a woman so rich & so proud, as shee having her house neere the Church, would have it laid with clothes all the way for her to go upon, and other things accordingly.

But she car••e afterwards to that poverty, as she would goe up and downe to neighbours to borrow a peece of bread or cheese, being ashamed to beg it our right; and being sicke, lay

basely, but that neighbours brought in some things to lay on her.

Now to a spirituall eye this woefull fall that I have spoken of of a beleever, is farre more fearefull.

Ob. If it bee so, then as good or better not to trouble ones selfe about Religion, or the getting of Faith.

Ans. God forbid: for though some one or few may bring themselves to this misery through their carelesnesse, yet many and most doe, and may enjoy the sweete peace of it till they attaine unto the end of it, even their salvation.

And the worst estate that e∣ver a beleever can come to, yet is better than the best of an un∣beleever. We might as well fall wholly and finally as thus farre, and lye so long, but onely for Gods unchangeable love and good hand. And therefore

thanke we God that hath kept us, when wee have seene others fouly fallen.

But this use hereof is to bee made,* 1.94 to wit, to make all Chri∣stians cast away pride, security, and carelesnesse, and to walke in holy reverence and humili∣tie. Some having gotten some∣thing, and finding some change, boastingly will say, They have now got past perishing; and as for faith, that they can never lose. But beware, and examine well, lest this prove but a tem∣porary faith; for usually true faith is jealous and suspicious of its selfe. But if you cannot perish nor quite lose your faith, yet may you fall so farre as may make you a spectacle & scorn to Angels and Men. What if a man shall not bee hangd for his faults? yet if he be whipt at the Carts taile through divers Market townes, set on the Pillo∣ry, and lose his eares, may not

this bee bad enough? therefore beware of pride, and of the neg∣ligent and carelesse use of the meanes, and of the neglect of them publicke and private, and falling from the society of Gods people, and of giving way to our inward corruptions and lusts, and of any grosse sinne: or if we have dropt into any, let us make haste by true repen∣tance to rise out of them a∣gaine. Cling to God and to the meanes, and a conscionable humble use of them. And if you feele any thing contrary, spy it, and shake it off quick∣ly, lest yee bee brought by de∣grees to this fearfull state.

But what should such a one doe that is fallen into this woe∣full case? It is possible hee may bee recovered: Oh if there bee any such in this place, God grant I may speake to your hearts. I am sure I know such. If there bee any here that lives

neere such, and have had ac∣quaintance with them, I would pray them to finde a time to tell them from mee, nay from the Lord, what you have heard, and what course they must take if ever they meane to attaine unto salvation. These would be holpe by praiers, especially of those that have been provo∣ked to goodnesse by their coun∣sell and callings; and they are to know, that there is a possibi∣lity of recovery, as wee see in the Prodigall.

To which end, they must a∣base and throw downe them∣selves before the Lord, in the most lowly manner that they can possibly, lying groveling on the ground, kisse the earth; yea, if they could possibly goe under the earth: then they must most humbly confesse and rippe up all with a most heavie heart, judging and condem∣ning themselves to the pit of

hell, and worthy to bee cut off for ever: yea and aggravare their vile sinnes by Gods great mercy shewed to them above 〈◊〉〈◊〉.

Then must they lye downe under the hand of God, being content and willing that God should doe with them in corre∣ction as hee pleaseth; yea they must cut themselves (in holy revenge) short of some of their lawfull liberties, and never leave crying and pleading till they obtaine some little hope.

And if they feele but the least moving of the Spirit and comfort, Oh they must be high∣ly thankefull, and follow it till they have obtained it in greater measure. Neyther must they thinke to speed soon, but if they can after long time, they have cause to think themselves hap∣py; neyther is it like that they shall finde God easie to bee in∣treated and found of them, who

have so much provoked him to just displeasure. If with much adoo and long earnest seeking, comfort bee obtained, they may thinke themselves well. Then must they for ever after abstaine from the very appearance of evill, and cling to the meanes, and suspect themselves, even in their best dueties, lest ever they should decline againe, seeing then their case would be worse than ever it was before.

Having shewed what faith is,* 1.95 the cause, meanes, degrees, and properties of it, it now followeth, according to the or∣der which I have propounded, that I should set downe the signes, by which examining our selves, wee may certainely know whether wee have a true faith or no But because it is a thing which is not granted of all, that a man may ordinarily attaine to this knowledge;

therefore before I come to shew the companions, fruites, and signes of faith, whereby e∣very man may try and examine himselfe whether he hath true faith or no, I will first handle this question, Whether a man may attaine to this knowledge: that I may not seeme to begge the question, or to ground the following discourse upon an uncertaine supposition ; and first I will prove that it is possi∣ble, & then how it may be done.

First then it may appeare that wee may certainley know whether wee have true faith, because the Apostle bids us try our selves whether wee bee in the faith: which he would not have done, if it were a thing that could not be tryed and knowne; yea hee addeth further in the same place, 2 Cor. 13. 5. Know you not that Iesus Christ is in you, except you be reprobates? Againe, in 2. Cor. 2. 12. The Spirit of

God leaves us not to doubtfull ghesses, what things God hath given and we received, where∣of faith is one and a principall, but would have us certainly to know them, 1. Ioh. 2. 3.

Of this certainety of know∣ledge we have also examples; as of David, Psal 116 10. I belee∣ved, therefore have I spoken: Of Iob, chap. 19. 25. I know that my Redeemer liveth, &c. And of Paul, 2. Tim. 1. 12. I know whom I have beleeved, and Rom. 8 38. 39.

Ob. Yea but these were ex∣traordinary men, and knew it by extraordinary revelation.

Ans. No such thing; for the Apostle Paul telleth us, 2. Cor. 4. 13. that we have recei∣ved the same Spirit of faith, i.e. he and the rest of Gods Church and children. Also the Eunuch.

Act 8 knew he beleeved, seeing he professed his faith, & desired Baptisme for the confirming there of. So the blindeman, Iohn

9 38. saith, Lord I beleeve. So al∣so this appeareth by the man∣ner of making the confession of our faith; I beleeve, and so forth: which sheweth, a man may know that hee beleeveth. Againe, if a man may bee assu∣red and know that hee shall bee saved (which I have proved before) then he may know hee hath faith, seeing there is no salvation without it.

And who can thinke that God would worke so necessa∣ry a grace in his, and they shall not know it? for what com∣fort then were there of it?

And finally, is this wrought so secretly and lies it so still in a man that hath it, that it can∣not be discerned?

Ob. The heart is deceitfull, therefore who can know that he hath saith?

Ans. True, the heart of an unregenerate man is deceitfull, and a ••••••ble false heart: but in

a regenerate man his heart is made new and true, a single and simple heart, Isa 38. 3. And though a regenerate man can∣not know his heart in every particular, and every winding thereof in smaller things, yet in all maine and essentiall things he may know how it is with him, especially being wil∣ling to know as the servant of God is. Cannot a man be truely said to know his house that knowes all the roomes of it, though some odde hole under the staires, or lobby in the top of the house bee unknowne to him?

Ob. Many have thought they have faith, and yet had not; therefore wee may be mi∣staken as well as they.

Ans. This proves nothing, because some have beene decei∣ved, therefore no man can tell. Though some man dreame he ••ates and drinkes, or is greatly

rich, and waking findes it con∣trary, and that hee is poore and hungry; this proves not but that hee that hath meate, and drinke, and riches, knoweth he hath them, and is rich, Though one in Bedlam besides him∣selfe, having got a little peece of paper in his hand, falsely conceites that hee can shew all kinde of learning out of it, and that hee is wiser than all the learned men in the Countrey, this lets not, but that hee that is truly learned may know that he is so.

And why is it that some thinke they have faith, and have not? It is because they bee willing to deceive them∣selves, or else they might know, but either they will not try at all, or else so slightly they will try themselves, or be tryed of such as cannot or will not trye them to the purpose: now doth this let, but that they that

〈…〉〈…〉

Some have received them∣selves and others a long time, as Iudas and many others, who yet if they would have through∣ly tryed themselves, or dealt truely, and submitted them∣selves to others tryall, might have knowne: but not doing so, no marvell though they be de∣ceived.

As for example, some coun∣terfeit coyne is so like that which is good and currant, as that it is not easily discerned, (as they say there is much counterfeit gold abroad now, brasse underward, but double guilt on the outside) now if this be not tryed at all, or by one that toucheth it lightly, so that it goes not thorow the guilt, it may goe unknowne: but if this be brought to a skilfull Gold∣smith,

and tryed throughly by the Touchstone, it may bee knowne. And so it is in the tryall of counterfeit faith.

Ob. Some that have faith, yet make great question and doubt whether they have it or no, nay cannot bee perswaded they have any at all. And there∣fore it is not a thing that can certainely be knowne.

Ans. This particular proves not against a generall, some know not, therefore none doe know, &c.

It is true some that have true faith, yet are not sensible of it, and know it not. They know they have beene about it, but know not certainly that God hath wrought it. And these be of two sorts, first, novices who being newly come to faith, are not acquainted with the worke of God, and are therefore jealous and suspicious of themselves▪ as all true be∣leevers

are: yet this makes not but that Christians of more standing, & that know the fruit of Faith, 〈◊〉〈◊〉 know they have it; and so shall they in time. As Samuel was at first unacquain∣ted with Gods voyce, and be∣ing called by God, went to E••, but afterwards hee made an∣swer to God, when hee called him, as knowing that it was his voyce: So these having some answer, and comfort from God, thinke it is but some de∣lusion of the divell, or of their owne heart; but upon better knowledge and experience, they know assuredly that it is God who hath spoken this comfort unto them by his Spirit.

The other sort are beleevers that be in some great and sore temptation, who have knowne that they have had faith, but now indeed make doubt of it, and in their owne feeling have none. Yet this makes not, but

that they that bee in no such temptation doe know their faith; And that these also in time, when the temptation is o∣ver, shall know it againe. As for example, A man by accident having gotten a great blow on the head, or being in some fit of a burning Ague, knoweth not what he saith, or doth, or hath; yet others that bee not in this case may and doe know, and so ••hall hee againe, when his fit is ••ff, and hee come to himselfe. And so also it is with some Christians, when they are in the fit of tentations, or spiri∣••uall desertions, they cannot ••••dge of their state, but when ••hese are over, then they are ••ble to discerne it. Therefore 〈◊〉〈◊〉 conclude, That a man may know that he hath faith, if hee ••ave it, though not every one ••an at all times.* 1.96

And this serveth to rebuke ••hem that know not whether

they have faith, yea or no, and yet are content to goe by thinkes. Goe from one end of the Church to the other, and how few can make a wise an∣swer to this question, Have ye any faith? I hope, or I thinke•• have, will some say. Doe you goe by thinkes? Doe you but thinke so? what, is it because you cannot come to know? what a shame is this, that you suffer such a necessary thing to hang by the eye-lids? what if God had taken you away, or deeply visited you? would (thinkes) have, comforted or carryed you through? Doe you but thinke so? I thinke you may perish for all this. Yea have you beene long at this passe, and doe you but thinke so, and yet are there∣with content? then I doe not thinke, but am sure, that you have no faith at all: for if you had any, you would not be con∣tent with thinkes, but desire

to make it sure.

Some poore weake, yet true Christian, is not indeed cer∣taine of it, but yet they faine would bee, and are not content to continue in that case.

You goe not by thinkes for your evidence of your house and land: or if you did so sometimes, yet hearing of some claime laid to your land, you have searcht it out, and had counsell; And now you say, I have them in my boxe lockt up sure, I feare no man: So saith a true and wise Christian, I have my Evidences here laid up in my heart, I would bee loth they were to seeke now.

2. It serveth also to rebuke them that deceive themselves by thinking they have faith, when it is nothing so. What, is it because they could not know? If they be deceived, it is the divell and their owne hearts that have deceived

them, for God hath provided that they might know.

But people are willing to be beguiled, else they would try better. Now what madnesse is this to deceive ones selfe in that, whereupon lyes our utter undoing?

3. It serveth likewise for in∣struction to all, and to teach them to take paines to know out this matter.

For hath God beene so gra∣cious as for our comfort to give us meanes, by which wee may know assuredly how it stands with us, and shall we be slothfull and negligent in the use of them, and so hinder our knowledge and assurance?

The fourth use respects those that know, and can well prove they have faith, (let them bee highly thankfull to God that provided such meanes where∣by they are come to this blessed estate, and hath made them

also so happy as to know it) oh what a jewell is this, so to know that they are in the state of grace, that they are the peo∣ple of God, & that all shall turn to their good here, and to their everlasting glory hereafter, seeing hereby they are fitted to goe through prosperity, and adversitie, life and death!

And for them that have faith, and yet for unskilfulnesse, by reason of their small experi∣ence, never knew it, or by temp∣tation have lost the feeling of it; they are to know, that it may be so, they know it not, al∣though they have it: For as many children have right to lands, that know not of it, so is it with them in respect of their heavenly inheritance.

So likewise the other in temptation, must yet for a while bee judged by others ra∣ther than by themselves; which if they doe, they shall come to

see it with their owne eies shortly, if they diligently use the meanes to attaine unto it.

And thus having proved that wee may come to this knowledge and assurance that wee have a true faith;* 1.97 I will shew in the next place how we may come to know it, setting downe those infallible markes and signes of faith, upon which wee may safely ground our knowledge. Wee may know that we have faith by the ante∣cedents▪ and consequents thereof; by the causes of it, and the effects; by what went be∣fore it, and by what doth fol∣low and accompany it; and by considering both how 〈◊〉〈◊〉 is wrought, and how it is or ••eth.

And not this disquisition 〈◊〉〈◊〉 are to know, that we may have the best judgement here of, not by one of these alone, but by considering them all together. For if wee judge onely by the

fruits of faith (as most doe) and never looke to the causes, meanes, and manner of work∣ing of it, wee may be deceived, seeing an hypocrite may doe many things which might well beseeme a beleever, and goe far in many dueties, and in the reforming of many outward evills, and yet in the meane while is utterly desthtute of a true justifying faith. And many times the fruits in a true Chri∣stian bee so weake, especially at some times, and in respect of their owne feeling, as if we goe by these only, hypocriticall and counterfeit faith will be taken for true faith, and true faith counted no faith. But when we conjoine them, them both give evidence each to othen, and both together give such strong and certaine assurance to him that hath them, that can not de∣ceive him. And therefore it will doe well it wee join; these one

with the other. If one can go along with them all, though it be but weakly, yet he shall have better evidence than hee that hath but one or two, though they seeme to bee in a greater measure, & nothing of some o∣ther at all. For hereby many de∣ceive themselves, whilest they go by halfes, snatching up some things, and nothing at all in many other. First then wee will examine our faith by the causes of it. If a man be brought along to faith by those steppes that God brings his to faith by, that is a good evidence that he hath faith. As if a man bee going to a place, and hath been told by one skilful in the way, that hee must goe by such a Church, then by a tust of ashes, and a foure way leet, then by such and such a marke: If hee goe by these one after the other till he come to the place, hee concludes that is the place, be∣cause

he came by every of those marks which before were told him: not by some one or two, but all of them one after the other; and not by things like them, but the selfe same he vvas told of. And so also vve may be assured that vve are come to have true faith, vvhen vve can discerne in us the markes and signs of it concurring together.

The steppes by vvhich God bringeth a man to faith by the working of the Law and the Gospell, I have handled at large. I now referre them to three heads, Illumination, Hu∣miliation, and Desire after Christ. First for Illuminati∣on; God enlightens the under∣standing vvith the sight and knowledge of the miserable state vvherein vve stand by rea∣son of sinne and punishment, and our unability to get out of it of our selves. And this not only in generall, but particular,

that that is my state. And then by the Gospell enlightens him vvith the knowledge of the doctrine of Redemption by Christ, as, that God hath of his free grace appointed a suffici∣ent meanes of salvation by Christ Iesus, and that by his death, and sufferings, and obe∣dience, &c. & that he hath done this, though not for all, yet for all beleevers, and onely for be∣leevers; and that hee may have his part in it, if hee can be∣leeve. And though this bee but small, yet it is the first step, and not to bee left out; for many come not thus farre. As for all ignorant persons that know not these things in some sort, they have no faith; and if they thinke they have, it is a vaine shadow, and no such matter, nor possible. And therefore ig∣norant persons must berowzed up to know these things.

Next, God humbles all that

he vvill vvork faith in; and first hee smites them vvith terrour by the Law, for the miserable state they see and feele them selves in, and casts them down, though not all in like degree, as I have said before: then the Go∣spell offering mercy and spea∣king so kindly to all, though never so bad, if they doe not exclude themselves. And this breakes the heart with griefe for sinning against so patient a God as God hath beene to him all his dayes of rebellion, and that now offers him mercy. Thus hee is in a holy despaire of any helpe or good in himselfe,* 1.98 and is ashamed and confoun∣ded in himselfe,* 1.99 willing to take any course that God shall pre∣scribe him; saying with the laylour. Acts 16. 30. What shall I doe to be saved? but resolving never to goe backe to his old course, or to doe as hee hath done. And thus he is cast down

weary, sick, and lost.

Thence God brings him to a desire after Christ, and to have pardon in him & the favour of God. Not a cold lazie wish, as of Balaam, that he might die the death of the righteous, without any indeavour to live their life: but the panting of the heart, sighing, longing, and groning, as the Hart brayeth after the river of waters, Psal. 42. 1. Which inward longing and desire of the heart, is ex∣prest and uttered by humble confession and condemning of himselfe, and with earnest cries for mercy, as we see in the ex∣ample of the Publicane and the Prodigall.

And then he further worketh in him that hungering after Christ, and thirsting that can a∣bide no delay, but breaketh through stone walls, useth all meanes of obtaining Christ, and preferres him before all the

world. And maketh him willing and ready to sell all, to buy the pearle, that is, the most profita∣ble or pleasing sins.

Now let us try our selves faithfully,* 1.100 by these two latter signes, and the particulars of them, and as our heart maketh answer, so make use of it. If we cannot deny, but God hath thus dealt with us, then who dare speake against this? And therefore if this bee your case, you must take knowledge of it and bee comforted, seeing they are much to bee blamed, who though they cannot deny but that it hath been thus and thus with them, yet still doubt they have no faith, and thinke that they never begun right. For what would these have to cer∣tifie them? Is there any thing more sure to bee built on than the Word of God? and will not this serve your turnes?

It is true I grant that it is

good making sure of the foun∣dation, and herein one cannot be too carefull; yet where it is well, it is well. If one have digged to a firme bottome, and cast out all the light earth, and then have laid the foundation and groundsells of his house, and every body, and even skil∣full workemen say it is well, shall one yet goe and pull it up againe, & say one cannot be too carefull? such an one may justly be thought weak and childish: so is it also in our spirituall building.

There are therefore two ex∣treamities here to be avoided; the one to be carelesse in laying a good foundation; the other out of needlesse scrupulosity to spend all our time and paines a∣bout it, and never to go forward in the building that we may fi∣nish it. And at this passe the de∣vill holds many a long time, which is very unprofitable, and

they complaine of their dul∣nesse, and many other faults, when this doubtfulnesse and unbeleefe is the maine cause.

But where these proceedings have not beene (as in how few are they to bee found) there is no faith; and therefore such re∣maine in the state of condem∣nation to this day. In which case there are very many re∣maine at this day, seeing few be humbled; many continue prophane persons, and onely ci∣villy righteous persons; and some are onely slightly hum∣bled, and having got comfort are never more grieved, where∣as a true beleever even after faith, grieves still for his daily sinnes, whereas these thinke it enough that they were once grieved, and therefore now grieve no more for their foule sinnes. How few can bee brought on their knees? or to trouble themselves in com∣ming

to a holy despaire in themselves, and how few come to be teachable, or to make an holy use of what they have learned?

Oh they are too jolly, they cannot away with any such sad matters; and well they reserve it, till they may have it in Hell, world without end.

How few also (as it might easily be shewed) are they that come to any other desire after Christ except lazy wishes? for why, they have no sense of their owne misery.

How few come to those humble confessions and hearty cryings to God for mercy, but content themselves with that late and lazie Lord have mercy upon mee? Some feele in them∣selves flashings at starts and fits, after a stirring Sermon, or after they have beene in the house of mourning, or seene some heavy hand of God, or are in some

affiction: but how few attaine to that high prizing of Christ, and that thirsting after him? Oh no, they prize at too high a rate, other bables of profits and pleasures, to make high ac∣count of Christ. Others will, as farre as they can have Christ and the world together, but if they must needs part with one, they will leave Christ rather than the world.

And whereas Christ requi∣reth that they should sell all to purchase the pearle, they will part only with some, but not all, and so God and they part. And surely well worthy is hee to lose his part in Christ and all his benefics, that preferres any lust before him, and the favour of God: These set too base a price on Christ ever to have any part in him.

And here we might well take occasion to lament the misery of most people whom God

hath made happy in the meanes of faith and salvation, only they make themselves negligently and wilfully miserable for want of grace to make use thereof. Here then such people are to be exhorted that they would be∣thinke themselves, and while life and meanes of grace last, that they lay about them to bee possessed of this unvaluable pearle, which if they get, is suf∣ficient to make them happy a∣lone, and if they misse it, all things else will doe them no pleasure.

By the plentifull meanes which through Gods mercy we enjoy, he maketh us more hap∣py than most of the world. But by our owne carelesnesse and contempt, wee will make our selves more miserable than they. The Lord open peoples eyes.

Moreover, wee may know that we have a true faith by the

companions and fruits of it, which I will here briefly goe through. Some be markes and companions of a Faith that hath attained some degree and strength. And in this number is peace of conscience, which if it be sound, is an evident signe of a strong faith, as might (if it were needfull) be shewed at large. For it might be proved by Scripture, that Peace comes from Beleeving, and that it must needs bring strange peace, where trouble was before.* 1.101 And howsoever there bee a counter∣feit of this peace in hypocrites, yet when tryalls and tentati∣ons come, it will soone vanish, and so easily be discerned from the true peace of the faithfull.

And joy of the holy Ghost unspeakable and glorious. 1 Pet. 1. 8. Also thankfulnesse to God, as Psal. 116. 12. and Psalme 103. 1. Now what counterfeit of it is in the hypocrites or wicked?

and how it differs from their joy, and how it may bee inter∣rupted: How also wee are to admire at the unspeakable goodnesse of God, both for the greatnesse of the mercy, the rarenesse of it, seeing it is gran∣ted to so few: Also at his daily bearing with our weaknesses, & faults. But these are points al∣ready handled by these authors I last quoted, and therefore for more brevity sake I referre the Christian reader onto them.

Another companion of a strong faith is bold confession of the name and truth of God, even before the enemies there∣of.

Also contempt of this world, willingnesse to dye, and lon∣ging to bee at home with the Lord Iesus.

But besides these markes of a strong faith, there are other signes of the smallest measure of true faith.

First, a purified heart, Acts 15. 9. and a change wrought in it from the love of all evill, to the love of God and all his commandements.

Secondly, a reformed life in one thing as well as in another, little as well as great, to God as well as to men, secret and o∣penly; and that not by fits, but at all times.

Thirdly, love to God, decla∣red by our care to please him, our feare to offend him, our griefe when wee have done a∣misse. And also love to them that love God.

Love for his sake to men, and even an indevour to love our e∣nemies.

Now this love towards o∣thers is declared by doing good unto them according to their need and our owne abilitie, and by forgiving them that wrong us.

But especially we shall shew

that we have a lively faith by loving the Saints in whom Gods Image shines most, & who are most deare to God, and from whom wee may get most good.

And those that be not yet, to seeke to winne them on, espe∣cially them under our care, or such as are neere to us; as pa∣rents their children, and chil∣dren sometimes their parents, one neighbour another; as Mat. 9 & Acts 16. Psal. 51. 13. Then shall I teach transgresson the way, and sinners shall bee converted unto thee. Isa. 2. 1. So Philip being called, findes Nathanael, and bringeth him to Christ,Iohn 1. 45.

Another signe of Faith, is, when those that beleeve have an carnest desire after more faith; and therefore a care to use the meanes for that end and purpose. For finding them∣selves weake, and the divell bu∣sie in opposing their faith, they

desire to have it strengthened, and having gotten some assu∣rance, they desire a stronger, as the Eunuch, Act. 8. and ha∣ving tasted so sweet a thing, they desire more of it: and therefore they long for the meanes from Sabbath to Sab∣bath, Sacrament to Sacrament, and for good companie.

Also true faith is jealous of it selfe, and desires to trie it selfe, and is willing to be tryed by o∣thers; and the most searching ministrie pleaseth him best that hath it, or the Minister or friend that will sift him most throughly.

The use is, that every one of us trie our selves,* 1.102 by these signes: And if our hearts can say in Gods presence without dissembling, that both God hath thus brought us along, and then that wee finde these com∣panions last named, then know, that God hath wrought true

faith in you and done that for you that he hath done for few, that ever were, are, or shall be, & that which is of more worth than the whole world. Take knowledge of it that you may be thankefull, and comfort you shall have enough, to doe, to nourish it, and walke worthy of it, and to goe through this evill world, though you doe not stand with its and ands, being doubtfull and uncertaine whe∣ther you have faith or no. The divell labours to hinder you from proceeding, seeing hee could not let your comming thus farre. It is a great hinde∣rance to profiting, when peo∣ple are not resolved whether they have yet any faith: If you can abide the weight of the Sanctuary, conclude upon it; you can have no surer ground to build on than the Word of God.

You complaine of dulnesse,

when your selves are the cause: where these things bee, know that there is true faith; men do not gather grapes of thornes, nor figges of thistles; Matth. 7. 16.

Againe, if there bee no faith, but where these antecedents and consequents bee, then I te∣stifie to the world, that there is very little faith in the land of England, as might easily ap∣peare if I should goe over the severall fruits of Faith before specified. For how few have purified their hearts? how few have any earnest endea∣vours, or any hungring or thirsting after Christ and his righteousnesse? how many have their hearts fraught with the love of all evill? how few either reformed at all, or but where they list, and by fits?

And yet whosoever lives in any one knowne sinne, let him

know to his face, hee hath no true Faith. By which it ap∣peareth, that there be but a few beleevers; the more shame for them that have had all that meanes.

How few are there that love their neighbours, seeing all contraries to love abound? and as for love to the Saints, that they doe as a dog a pitch-fork, seeing they cannot of all sawce abide them.

As for desire after the means; a Sermon, or no Sermon, Sacra∣ment, or no Sacrament, all i•• one; and for being examined, they will none of that, no, they doe not meane it: they have a figgetree, but it will bee cursed because of the barrennesse.

Well, many talke of Faith, but assuredly it is but as Saint Iames saith, a dead Faith, that will doe them as little pleasure when time comes, as a dead horse will him that hath a long

journey to ride. Oh have none Faith but such as you talke of? It shall be as the Lord will; and as hee hath set downe in his Word: where these signes bee not, assuredly there can bee no Faith.

True Faith is a Lady or Queene, attended by a great traine of many excellent ver∣tues: * 1.103 shew me thy Faith by thy workes, shew a great Lady by her traine; even this great La∣dy Faith by that great traine of graces, with which the Apostle Peter saith it is attended, 2. Pet. 1. 5. 6. 7. &c. Therfore that Faith the world talkes on, which is but a formall profession of Reli∣gion, without all power of true godlinesse, is but a roguish Faith that goeth alone basely, or a raggamuffianly Faith that hath a sorry ragged reformati∣on, and some shewes of some vertues, but none sound and substantiall. The times that

wee have lived in and enjoyed the Gospell, may challenge more than such a vaine Faith, which the smallest meanes and the dimmest times might have wrought and challenged.

And thus much of the signes of Faith:* 1.104 now it followeth in the ninth place, that I intreate of the lets and impediments, whereby men are usually hin∣dered from attaining unto it. To which end wee are to know, that there bee many lets within and without men to keep them from Faith; and so great, as few ever attaine it. True it is there bee many helpes to Faith, espe∣cially in these times, and to 〈◊〉〈◊〉 above many others: For i••••••∣merable numbers there are in the world abroad, who have no meanes at all.

They before our Saviour Christs comming saw all in types and shadowes; and there∣fore but dimmely, and were to

beleeve in a Messias to come, whom they knew little of. They 〈◊〉〈◊〉 our Saviour Christs time had small helpes in comparison of us. It was a worthy faith in them that beleeved in Christ, when hee was in his swadling ••louts, as old Simeon and many others. Also in them that belee∣ved in him when hee went up and downe as a man of no repu∣tation. But wee know Christ to be dead, risen the third day, ascended into heaven, and sit∣ting at the right hand of God in unspeakeable glory, having overcome all his and our ene∣mies: and therefore now it is much more easie to beleeve than in those daies; And also we have the new Testament, Christ come out of his fathers bosome, all things so cleere and plaine, plentifull promises, and heaven (as it were) set open: wee have the Word and Sacraments, wherein Christ is crucified be∣fore

our eyes; the Ministers of God beseeching us to bee through faith in Christ recon∣ciled unto God, 2.Cor. 5. 20. We have also many worthy exam∣ples of beleevers gone before us, Martyrs and godly men and women among us, that lived and dyed in the comfort of their faith, and are gone to rest. Many examples likewise of the fearefull judgements of God against unbeleevers. Yet there be also many lets to faith, and these both from our selves, and also from the divell, and the world.

[ 1] The first Let is Ignorance, a strong & invincible bar, seeing there can not possibly bee any true faith without competent knowledge of the principles of Religion. This is very common, sometimes through the fault of Ministers, that either preach not, or very seldome, or after a flanting manner, soaring aloft

the peoples capacity, and not stouping to their weaknesse, or not Catechising and opening in order, and handling the grounds of Religion. Some al∣so from the people themselves; for if Ministers were more de∣fective, yet there is light in the Word, and men might with paines get knowledge: and therefore peoples ignorance is affected and wilfull. Some care not for comming at the Word at all: the rich have oxen, farmes, pleasures to hinder them, the poore sit by the fire, or lye in bedde, or if they come, they sit and sleepe, or looke up and downe, not minding what they heare, and so the devill steales it all away. Some never thinke nor speake more of it when they bee out of the Chruch.

In which regard the Mini∣sters of the Gospell are to bee perswaded, for the love of God,

to have a care and compassion of the peoples soules, in assu∣rance of a blessed reward, and to take paines, and wise and fit paines too, that so if the people get not faith, yet the let might not be in us.

For the people also, they are to bee perswaded to rowze up themselves to the getting of knowledge, that so they may bee fitted to attaine unto faith.

The second Let is the light esteeming of the Gospell: As there are few that be cast down by the Law or bee moved, so they make as light account of the Gospell; it is not precious, nay scarce welcome to them. They thinke that God in offe∣ring salvation by Christ, and tendring the promise, seeks his owne good and not theirs, and that God should bee beholding to them if they receive the Go∣spell, rather than they to God for making such an offer;

whereas they should fall down and blesse the Lord that ever such tidings should sound in their eares.

3. Some thinke it impossi∣ble to be assured of the forgive∣nesse of their sinnes and of sal∣vation; and therefore never go about it.

This is but their owne wretched lazinesse, furthered by Sathan; for it is nothing so. The impossibility lies in no∣thing but in themselves; if their proud stomackes could but stoope, and come downe to see and feele their vilenesse, and to goe out of themselves, and to seeke for salvation by faith in Christ, and could but renounce all their beloved lusts, it would be possible enough, yea easie; but that they will not doe. But hath not God commanded us to give all diligence to make our Election and Calling sure? 2. Pet. 1. 10. And is it not then our

owne fault if we neglect it?

4. Some thinke it not im∣possible, but exceeding difficult and therefore like the sluggard that will not put his hand to his mouth, nor out of his bo∣some, nor goe out into the cold to provide necessaries for the preserving of his life and so di∣eth and perisheth in his sloth; so is it with these lazie Christians in this case, whereas the diffi∣culty (there being a possibility) should but whet on their de∣sire, especially seeing it is for a thing infinitely of value, and more worth than all their pains which they take for the obtai∣ning of it. See what difficulties men goe through by sea and land for a little pelfe, and shall wee bee lesse painfull in seeking for the rich treasures of spiri∣tuall grace and heavenly glo∣rie?

5. Some thinke it needlesse, because they suppose that they

may be saved without so much adoo. A good hope indeede is well; but if troubles and death come, they shall finde all the as∣surance they can get little e∣nough to carry them through, yea to helpe them to mortifie their lusts, corruptions, and carnall affections, or to conti∣nue them in a good course.

6. Some bee conceited of their owne righteousnesse, and so thinke they have no neede to labour much after faith in Christ; like the Laodicean and Pharisee, and the yongue man in the Gospell, All these have I kept from my youth. The civill man thinkes to bee saved by keeping touch, living orderly, keeping his Church, and pay∣ing every man his owne, and by being liberall in giving almes to the poore: and there∣fore thinkes himselfe in case good enough, without going out of himselfe or making such

adoe, what shall they need the Gospell that can keepe the Law? or if they faile in some things, yet by that time, God hath set the good against the bad, they hope there will be no great oddes betweene them.

But these men must know and confesse their Civility, and carnall wisedome and righte∣ousnesse to bee dogs meate and abominable in Gods sight, and cast it all downe,* 1.105 as Paul did, or else they shall never finde mer∣cy with God: Nay friend, God hath put in a strong barre a∣gainst a mans own righteousnes, so that there can be no going to heaven that way. Doest thou boast of a filthy clout?

6. Some are so prophane, as that they will not bee stirred by all the terrours of the Law, and so goe not one step to faith.

Some are cast downe, but weare it out againe, being utter∣ly impatient of the paine and burthen.

Some beginning to sorrow some what for sinne, as soone as they feele any, straight cast the whole burthen on Christ, and so never tarry till they come to hunger and thirst after him.

Some seeming contrite, and having many good parts, yet stand with God for a little, and will not part with some one lust that spoyles all. And these never buy because they will not come to the full price, and God will abate nothing of it.

8. Some thinke if they should begin, they should never hold out, and therefore that they were as good not begin at all. But let such get forth first and make some entrance into the course of Christianitie, and then take thought for the other after.

9. Some thinke they must not only part with their belo∣ved and profitable sinne, if they would come to this faith, but

also that they must take paines to take up a strickt course of godlinesse, which will require much labour, and abridge them of many delights and profits, of which they cannot thinke with any patience. And will not thinke you, the pleasure, comfort, and benefit of faith pay for all these, and make you great gainers by the exchange?

10. Some thinke they shall bee mockt, reproacht, and scorn'd as Purita••s,* 1.106 cast off by their friends, huncht at, and jusled to the wa••s, of which disgraces they are utterly im∣patient; and the love of the friendship of this world is a great let to many. And indeed in it selfe it is no small matter to endure all these, if wee have no other strength but our owne naturall abilities.

But to these I give this an∣swer, if thou gettest favour with God, whose soever friend∣ship

thou losest, yet art thou happy. If thou losest prefer∣ment, or beest jusled and despi∣sed in the world, yet thou must rejoyce in thy gaines by Faith, for the time will come, when they that doe it, will wish they had beene thy halfe.

This vile amity with the world is the enmity of God, I am. 4. 4. and he that will have the worlds good will, let him know, he can never have Gods. Wee cannot serve God and Mam¦mon, Math. 6. 24.

The divell also will lay in such a number of objections,* 1.107 and stumoling blockes, as wee cannot passe by without some paines and difficultie. As he will for before us the falls of pro∣fessours, and the varietie and difference of opinions in points of religion which are among those that professe Christiani¦tie. Seest thou not, will he say, that there be some of one, some

of another opinion? some thinke that we may bee assured of our salvation, some say nays▪ Therefore never trouble thy head with any thing at all, fol∣low thy businesse and live qui∣etly. Also thou seest that most Noblemen, Gentlemen, and great ones, trouble not them∣selves with any such thing, nay many Preachers and learned men live at their pleasure; and therefore bee not thou so pre∣cise, nor make such scruple.

Also he labours to keepe the faithfull preaching of the Word, from a place or people, or at least to make it ineffectu∣all. Also he makes them beleeve that they have it, when they have it not, but onely a temp∣ting faith or presumptuous con∣ceit.

The temptations also of the world are great lets to faith. First the love of the world, and eagernesse after it, lets ma∣many

from faith. And how excellently well might many doe, if it were not for the world? But that must goe for∣ward, whatsoever the Word, Sacrament, Sabbath, or any thing else doth. They have no leisure to set their hearts on these, for their many and great imployments. Or if they be∣gin, the world puts it out a∣gaine, and choakes the Word, and every good thought.

Moreover,* 1.108 the small num∣ber that labour after Faith, or take any such paines to get it, is no small let to the obtaining of it; two in a parish, and three in a Towne, one in a Hamlet, and for a man to goe alone, and to be a wonder in Israell, is a thing much against the haire.

To goe against the streame is hard. But if you will needs follow the multitude, you must speed as they doe. You should know that the way to heaven,

is straite, and few finde it, and so be content to goe alone to heaven rather than not at all.

Their bad counsell likewise is another great let: for they that give ill example bee as bad of their tongues as in their lives,* 1.109 being ready thus to baite and taunt you. Oh you bee so precise, and shall no bodie bee saved but you, and a few more? what is become of our fore∣fathers, who made no such a∣doe, and yet I hope you will not say, but that they are saved? and what shall become of Lords, Ladies, Gentlemen, ma∣ny Ministers and learned men, that doe not thus, and of most part of the people? you will bee wiser than all your neigh∣bours.

This is I confesse no small thing to beare and resist. Ma∣ny of good hopes have from this a great let in their way. Some come flattering, some

perswading by worldly wise∣dome; and will bee incensed to anger if you hearken not unto them.

If these prevaile not,* 1.110 then they raise up Persecution, and as hard measure as the times and lawes will give leave.

No marvell then so few come to faith.

2. If any,* 1.111 will come to faith (which they must doe, or else they shall never come to Hea∣ven) then make account to have lets enow, and to meete with an armie of Hindrances: and therefore provide your selves accordingly, and bee couragious and resolute; for if any thing will hinder you, you will never come to faith.

And let them in whom this true faith is, praise God, and wondring at his gracious boun∣tie make much of it. Let this be the second use, admiring his mercy that he should helpe us

thorow so many lets.

Let nothing hinder us from getting faith, for then wee lose our soules, therefore resolve to breake thorow all, and bid the flesh, world, divell, stand backe, casting off feare, and favour, leaving off beloved sinnes, ta∣king paines, in the godly life, with the rest of this kinde, which let and hinder many, be∣cause they doe not shake them off.

And know that if every of these lets be well weighed, they will appeare to bee but toyes, shewes and fraybugges, and not of moment: wee should there∣fore breake them off, as Samp∣son the cords, and take leave to save our soules. But if wee be tyed by these as a drunken man is hang'd many houres by a bush in his path, it is a signe that we are left of God to bee snared and taken: for they that are of God stride over them,

like David leape over a wall, & are content rather to go alone to heaven, thah with company to hell. Yea though we meet with Persecution, let it not hinder our Christian course, seeing all that will live godly with Christ, must suffer persecution, and if we suffer with him, wee shall likewise raigne with him, 2. Tim. 3. 12. and 2. 12.

But rather seeing God hath given us so many helpes, let us use them carefully, and listen to Gods reasons which hee useth to move us to faith, which be weighty; as, his high esteeme of it, his readinesse to helpe, and the infinite benefits that come to us by beleeving: and contrariwise the infinite punishments that come upon unbeleevers both in this world, and the world to come.

Every one of which reasons is sufficient to weigh downe all that can be objected to the con∣trary.

And so much of the lets and impediments of Faith: now it followeth in the last place that I intreate of the contraries of Faith, by which it is most opposed.

The contraries to Faith are Vnbeleefe on the one side,* 1.112 and Presumption on the other; for every vertue is in the midst be∣tween two vices, as Christ be∣tween two theeves, as liberali∣ty betweene covetousnesse and prodigality

So is this Faith betweene Vnbeleefe which falleth short,* 1.113 and Presumption that shootes as farre over. These be as two dangerous rockes, and Faith sailes safely to Heaven between them both. But most, split themselves on the one or the other of these: one beleeves not where there is a promise, the other beleeves where God ne∣ver spake. First I will speake of Vnbeleefe, which is when

men beleeve not the Word of God; for Faith hath respect unto the Word, and builds up∣on it, and beleeves it, but Vn∣beleefe doth not so.

Now as in Faith▪ there bee three things, Knowledge, As∣sent, and Application, or Ap∣prehension; so there bee three sorts of Vnbeleevers, some ig∣norant, not knowing the will of God; some knowing, and not assenting to it, but denying it; some knowing and assen∣ting, and yet not particularly applying it to themselves. And of these I will speake severally.

And first of the Ignorant, which bee of two sorts; first such as have no meanes of Knowledge: as Pagans, that live farre out of the pale of the Church, and from the sound of the Word, that never heard of the true God, of mans mise∣ry, of Christ Iesus; these not knowing, cannot possibly be∣leeve.

This is one kind of unbe∣leevers who are under a woful•• necessity of perishing.

Ob. Iohn 15. 22. If I had 〈◊〉〈◊〉 come and spoken unto them, they had not had sinne.

Ans. That is, their sinne had not beene so great: or thus▪ They had some cloake and co∣lour for their sinne, as in the latter part of the verse. But now they have no cloake for their sinne. This Ignorance doth not wholly excuse any, partly because of the light which wee have voluntarily lost in Adam; & because it is Gods just judg∣ment for their sinnes, that they have not the Gospell. Those that have meanes, eyther lesse or more, eyther amongst the Papists or our selves; and yet have no competent measure of knowledge of the will of God; this is yet a thousand times greater sinne, 〈◊〉〈◊〉 b••ing affected ignorance, 2 Pet. 3. 3. 〈◊〉〈◊〉

person is but as a horse in a mans shape. An oxe or asse is better than hee; for they know all they should or can, but so doe not they; therefore their end will be worse. It was un∣happy for these, that their lot fell to live in these times and places: for light being come into the world, men should seeke after it, and if they doe not, their condemnation shall be the greater. Let such know that ignorance is a thing that God hateth and forbiddeth, Psal. 32. 9. Be not like a horse or mule which have no under∣standing, Ephes. 4. 17. 18. 1. Thes. 4. 13. and complaines of such, Isa. 1. 3. The oxe knoweth his ow∣ner, and the asse his masters crib; but Israel doth not know, &c. and Isa. 28. 9. whom shall hee teach knowledge? and whom shall hee make to understand do∣ctrine? and oftentimes threat∣neth to punish, rendring this

reason, Because they know not me, saith the Lord. And againe, God will render vengeance against all that doe not know him. 〈◊〉〈◊〉 is the mother of all errours and heresies, not (as the Papist falsely affirme and teach) the mother of devotion; for if the people bee blinded with igno∣rance, it is easie to make them beleeve any lies.

Secondly, such as know the Word of God, but acknow∣ledge not the truth of it, but deny it: as lewes and Turkes that acknowledge the old Te∣stament, and deny the new, and Iesus Christ the summe of both: Papists that acknow∣ledge Christ but in part,, ma∣king him but a part of a Savi∣our by joyning partners with him in all his offices.

Also Atheists and Epicures that deny all, God or Devill, Heaven or Hell, and the im∣mortality of the soule. The

family of love that turne all the Scriptures into an allegory, and so deny all, are also a cur∣sed kind of unbeleevers.

So also all others that deny eyther the whole Scripture, or any fundamentall points of Re∣ligion, &c.

3. Such as know and ac∣knowledge the whole Word of God, and every part of it to be true, but apply none of it to themselves in particular, to yeeld obedience thereto: and this is grosse unbeleefe and e∣nough to condemnation. As when men beleeve in generall the doctrine of mans misery, and acknowledge it true in particular, but are not at all humbled hereby, or driven out of themselves: That know the doctrine of salvation by Christ, and of Gods readinesse to par∣don and save repentant sinners, and his promises to shew mer∣cy to all that seeke it aright, yet

are not moved thereby to de∣sire and seeke Christ with the affection as they ought to doe

So also when men beleev•• the threatnings, in generall a∣gainst sinne and sinners; but 〈◊〉〈◊〉 not particularly apply them 〈◊〉〈◊〉 themselves, that hereby they might bee bridled from evill▪ Nor are moved by the promi∣ses to well doing and a godly course, in generall, or to this and that particular vertue or duety, yet are nothing induced thereby to take up that course of godlinesse, or the practice of this or that duety in their own lives.

This sinne of Vnbeleefe is oft forbidden in Scripture, as by our Saviour Christ to Tho∣mas, Iohn 20. 27. Be not faithlesse, but beleeving. Heb. 3. 12. Take heede brethren lest there bee in any of you an evill heart of unbeleefe in departing from the living God.

So the people are oft re∣proached

for it, Psal. 106, 24. They beleeved not his Word: and our Saviour Christ doth of re∣buke it in his Disciples. Oh yee of little faith, Math. 8. 20. and Luke 24. 25. Oh fooles and slow of heart to beleeve all that the Prophets have spoken. And this is a greater sin than the world 〈◊〉〈◊〉 aware of. Men thinke theft, murther, drunkennesse to bee hainous, and indeede so they be; but unbeleefe is far worse: for it is the mother of these and all other evills.

It was the first sinne that crept into Eves heart, whereby Satan prevailed over her when she begunne to falter about the Word of God, making a per∣adventure and doubt of that which God had peremptorily set downe. And ever since it is deeply rooted in our nature, and is the mother of all our o∣ther sinnes; as contrariwise faith is of all obedience. Not

to beleeve the mercy of God in Christ, is the cause why 〈◊〉〈◊〉 continue still in sinne. As 〈◊〉〈◊〉 beleefe in the other promises for men not beleeving th•••• they bee the Lords, and cons••∣quently that hee will present and provide for them; hen•• comes covetuousnesse, and 〈◊〉〈◊〉 unlawfull courses of craft an•• violence, that overflow an•• beare sway in all their actions; hence comes running to wit∣ches, and using other unlawf•••• meanes in trouble, &c. or car∣nall confidence and trusting in those meanes that are lawfull. What sinne can you name that comes not from unbeleefe? It was the cause of all the Israelite murmuring, tempting of God, disobedience, and persecuting the truth, as wee see in the Apo∣stles example, 1. Tim. 1. 13.

This sin is woefully rooted in our nature,* 1.114 as wee see in the example of the old world,

which had warning both by the ministrie of Noah, and al∣so by those reall Sermons of making the Arke, and seeing Noah make provision, and lay in for all creatures, yea and when they saw all creatures come to Noah and entred into the Arke, and yet for all this they beleeved not that there should come a floud.

The like example we have in Lotts sonnes in law,* 1.115 who when they were warned of the de∣struction of Sodome, they counted it as a mocke, an idle jest.

And this may also appeare not only in the Aegyptians who saw Moses and Aaron come with such signes,* 1.116 and then after with such plagues, and yet would not beleeve, that God was God, and would have his people let goe:

But even in the Israelites themselves, who discovered

their notorious unbeliefe, fre•• the first murmurings, wh•• Phar aoh encreased their 〈◊〉〈◊〉 them and after they had see the signes from God by M•••• and Aaron, and for againe the red Sea, for all their mi••••••tie and miraculous delivera••••••▪ Aegypts first borne smitten, 〈◊〉〈◊〉 none at all dying or miscarry•••••• in Goshen, and after they 〈◊〉〈◊〉 seene many other signes. So•• gaine after they had gone ••••••drie ground thorow the re•••• Sea, yet if they wanted but•• little water, they murmured a∣gaine, and to Aegypt they would, murmuring against Mo∣ses and Aaron. Was it, because there were no graves there that you have brought us ou•• to kill us in the Wildernes not∣withstanding the Lords pro∣mise of bringing them into Ca∣naan, and his confirming it by so many miracles.

This also is plainely to bee

seene in the Iewes notorious unbeliefe,* 1.117 when our Saviour Christ came into the world, notwithstanding all the Pro∣phecies which foretold it, 〈◊〉〈◊〉 all circumstances of it, as 〈◊〉〈◊〉, place, and manner, were ful••••••led in him. And though at 〈◊〉〈◊〉 Baptisme, a Dove appeared and lighted upon him, and a voyce from heaven was heard, saying, This is my beloved Sonne in whom I am well pleased, Mat. 3. 17. And notwithstanding Iohns Testimo∣nie of our Saviour Christ from time to time, and his owne mi∣raculous workes, such as none ever did; as casting out divells by his word, stilling the Sea, healing desperate and old diseases by his sole word, yet for all this and many other cleere evidences of his divine nature, they hated and persecu∣ted him to death, as a Prince of ill doers. Yea though the Apostles by their joynt mini∣strie,

continued preaching of Jesus, yet would they not bee brought to beleeve in him; though also they had seene no small miracles at his death, as the Sunne darkened, the vayle rent, the graves opened, the dead raised. Yea this unbeleefe is not only in the wicked who far unto God, depart from us for wee desire not the knowledge of thy wayes, as it is Iob. 21. 14. and mutter and cavill against Gods service, saying;

It is in vaine to serve God; and what profit is it that wee have kept his ordinance? as it is Mal. 3. 14.

But there is also a root of it even in the children of God, as in David who complained that his feet were almost gone, and that hee had cleansed his heart in vaine, Psal 73. 2. 13. and 1 Sam. 27. 1. doubted that hee should 〈◊〉〈◊〉 day perish though hee had a promise from God of the

contrarie: and in Zacharie, Luk. 1. 18. and Thomas, Ioh. 20. 25.

Now the hainousnesse of this sinne of unbeleefe hereby ap∣peares, in that it defiles both our persons and all our actions: yea all Gods ordinances unto us are defiled thereby.

In that also it is a sinne most odious to God,* 1.118 Heb. 10. 38. But if any man draw backe, my soule shall have no pleasure in him. Where more is meant than spoken, after an Hebrew man∣ner of speech, as though hee should say, I abhorre all those that fall away through unbe∣leefe.

And this must needs be so; for as faith giveth much glory to God, so unbeleefe the contrary: Faith puts too the seale that God is true, unbeliefe makes, (with reverence to his Majesty be it spoken) God a lyar, see∣ing thereby men give no credit to his word, but thinke his

word to bee winde, his threats but as fray bugges, and his pro∣mises as nothing but bubbles and dissemblings.

Now if an honest man can∣not endure, to bee thought a lyar, or dissembler (for how will he plead with such a one as distrusts him?)

Nay, if Russians themselves count it such an indignitie, as no lesse than the stab is revenge enough, what may the Lord of heaven & earth doe when such an affront is offred unto him?

How hainously will it bee taken by that Amen, that faith∣full and true witnesse, abundant in goodnesse and truth, whose word is so firme, that Heaven and earth shall fall, but not one jot of his word shall passe unaccom∣plished, Mat. 5 18. whose word is not only a word of truth, but the truth it selfe, Iohn 17. 17. who keepes covenant and mercy, and ever did; for whom

did God ever deceive? what promise hath he broken? kept he not his word with Adam? and with Abraham fulfilled di∣vers promises? as also with all the rest of his servants. Where∣of it is that his servants have alwayes beene so glad when they have got a promise from God, as Nehe. 1. 5. 8.

Furthermore consider,* 1.119 that God hath punisht this sinne from time to time. As in the old world fearefully, in Lots two sonnes in law, the Jewes in the Wildernesse, who all pe∣risht through unbeliefe, only Caleb and Ioshua came into Ca∣naan, who beleeved and fol∣lowed the Lord constantly; the rest, as it is in the Hebrewes, were shut out for their unbe∣liefe.

The lord also who would not give credit to the word of the Lord by the mouth of the Prophet, perished in his unbe∣leefe,

2 Reg. 7. 19. 20. also the Iewes thirtie foure yeares af∣ter our Saviour CHRISTS time, what dreadfull judge∣ments of God by the Romans, came upon them, as never was since the world begun? and they lye under the judgement of God for the same till this day. So the Iewes not belee∣ving the word of the Lord by Ieremy, Ier. 44. 28. shall know whether his word shall stand or theirs.

Yea God hath not spared it in his owne servants, as Moses and Aaron, who for their unbe∣liefe were debarred from en∣tring into the land of promise, Numb. 20. and Zacharie, Luk. 1. was strucke dumbe because he beleeved not Gods word. Yea the Lord hath prepared a wo∣full place hereafter for the un∣beleevers, Revel. 21. 8. that is, for those that sinne through to∣tall unbeleefe; for there is great

oddes betweene such, and those that shewed unbeliefe in some particulars. So that as this sinne is odious and dishonoura∣ble to God, so most hurtfull to our selves. It hinders us from many a comfort and blessing, which we might else have in this world. As our Saviour Christ could not doe many workes among some for their unbeliefe sake, Marke 6. 5. And our Saviour Christ telleth Martha, Iohn 11. 40. that shee had almost lost the sight of that glorious worke of Lazarus his raising, by her unbeliefe.

Thus wee lose the fruite of many a prayer through our un∣beliefe; for wee are bidden when wee pray, to beleeve and so we shall obtaine, Mark. 11. And the Word becommeth unprofitable if it bee not mixt with Faith, Heb. 4. 2. and so of the holy Sacrament.

Yea it is damnable; for who

so beleeves not is condemned already, Iohn 3. 18. and if yee beleeve not that I am he (saith Christ) you shall dye in your sinnes, Iohn 8. 24. Much world∣ly griefe, distrustfull care, un∣lawfull shifts, come from un∣beleefe▪ yea many make away themselves hereby, as we see in Iudas: and so many among our selves being in debt, or feare of shame or trouble, make a∣way themselves through their unbeleefe; and this also is the cause why most flinch in time of persecution.

This condemnes all these sorts of unbeleefe,* 1.120 and the whole world: for the whole world lyeth in unbeleefe. First, the Pagans are under a neces∣sity of perishing; for igno∣rance will not excuse them, because God made man righ∣teous at first, and is not now bound to give them know∣ledge.

So that to them God hath shewed severity, but to us bountifulnesse, if we have grace to make good use of his boun∣tifulnesse, else wee may make our case seven times worse than theirs. Our duety is to pray unto God to send his Word among them, that they may come to the knowledge of the truth, and so bee saved. And a happy thing it were if men would so doe, and use all other good meanes to bring any such to the saving know∣ledge of God and his truth. If they had but halfe the minde to it, that they have for backe and belly, it would not bee hard to effect it. But especially woe bee to those that have meanes, and yet bee ignorant. These love darknesse more than light, and so they heate the furnace seven times hotter for themselves. Many such doe swarme a∣mongst us, who are ready to

excuse their ignorance by say∣ing that they bee not booke∣learned, and that they have o∣ther businesse: and these in their fond conceipts be suffici∣ent excuses for them; but let such know, that God will pull off these figge leaves.

2. This also condemnes such as deny the truth of God and the Gospell, even Iesus Christ, as Turkes and Iewes wholly, and Papists that doe so in part. For such wee must pray unto God that hee will take the vaile from before their eyes, and cause the light of his truth to shine unto them, and thank God for our selves, &c. And the like duety wee must performe for all other Here∣tickes and damnable unbelee∣vers. And so also we must re∣turne unto God thankes and praise for our selves, who hath not onely caused the light of his truth to shine unto us, but

also hath opened our eyes to see and discerne it.

3. It also condemnes the third sort, which so swarme a∣mong our selves, that there are few others to be found. This nation is an unbeleeving and unfaithfull nation: for univer∣sally though people acknow∣ledge the truth, both of Law and Gospell, yet are they mo∣ved with neither, nor driven out of themselves, and hum∣bled by the hearing the do∣ctrine of their misery, nor allu∣red to seeke mercy as they ought by the doctrine of the Gospell. The threatnings a∣gainst sinne denounced never so fearefully, yet keep them not from their wicked wayes, nor the promises made to godlines, provoke and encourage them to goodnesse. Who is moved at any of these? but though they know them, yet they doe as they list. But let all such take

notice of the many threat∣nings against sinne and wicked waies in generall, Psal. 1. 6. Psal. 9 & 11. But alas, the most men are so farre from lay∣ing these threatnings to heart, that notwithstanding they have seene execution of these threatnings upon others, yet they dare live in the same sins. As for example in the sinnes of Sodome, which were punished with fire and brimstone from heaven. So of the people of Is∣rael, for which they were car∣ried into captivity, Exod. 30. 16. So of our brethren of the Pala∣tinate and Bohemia at this time. Thus when God hath threatned heavie judgements against particular sinnes, yet men are not moved thereby, but securely and presumptu∣ously continue in them: as the threats against the breach of the Sabbath, Exod. 34. Ierem. 17. 27. so against adultery, Whore∣mongers

and Adulterers God will judge, Heb. 13. 4. But alas, how few are made to stand in awe, and to keepe from these sinnes, or are brought to repentance for them, but runne on still as the horse rusheth to the bat∣tell?

So the promises made in ge∣nerall to the wayes of godli∣nesse,* 1.121 as Psal. 128. 1. Psal, 112. 1. and so to particular vertues, as to Faith, Patience, Constancy, to diligence in Prayer, to Libe∣rality to the poore, especially the Saints, yet who are encou∣raged hereby to the practice of these vertues and Christian du∣ties? No, notwithstanding we have had meanes of Faith so long, yet who will beleeve our report? how few are brought to true Faith in Christ Iesus? notwithstanding that God hath set seales to his Word by mercies and punishments on the Land. May we not there∣fore

feare that some judgement cannot be farre of, as that God will snatch away his Word and bestow it on some other people which will bring forth better fruits of it, Rom. 11 10. For if God spared not his own people in former times, how can we hope that hee will spare us? Deut. 32 20. If a man pro∣mise to helpe us in time of our danger, oh it comforts us grealy: But Gods promises in his Word give us not the like contentment. If we have not a pawne wee trust not God, but are ready to fly out one way or other. And for every particular unbeleefe, let us la∣bour to make all men see the grossenesse of their sinne, that trust God no further than they see or feele him. Such sinne more heinously than they bee aware of, seeing no lesse than condemnation is the end of all unbeleevers.

Let all men therefore be per∣swaded to labour to get this bitter roote to bee stubb'd up, and to be instant in prayer un∣to God to doe it for us. For it is God onely that must roote it out, or else it will never bee done. To which end let us know that it were better that ratts baine were in our belly than this in our hearts. And therefore let us shame our selves for it, and strive against it.

First consider the heinous∣nesse of the sinne, the disho∣nour to God, the hurt to our selves.

Consider againe the infal∣lible and unchangeable truth of God; and the experience that others and wee our selves have had of it. For if wee looke into the holy Scriptures wee shall finde that God hath fulfilled his threatnings against the wicked, and doth daily in

our times: and also his promi∣ses to his servants. Have not the damned in hell and many of our companions found God to bee true in his threatnings, and yet will not this make un∣beleeve? which of us but hath found God just of his promise? and more we should if we had marked the same; yea let the servants of God labour earnest∣ly against this; for oh what a roote is in us still? alas how poore is our faith? how great is our unbeleefe? If trouble a∣rise wee are dasht by and by; if wee have meanes, oh how jolly are wee? but if not, or weake, then how soone are wee nipt in the head? How weake are we in the maine promise, and so in the other? oh how it offends God? oh how it hinders us? oh what hurt comes of it even to his best servants, who have smarted for it! and how shall wee doe for Faith enough to a∣bide

the fiery tryall and dayes of persecution?

Now we are to consider also of the other extreme,* 1.122 Presump∣tion, which shootes over as far as the other comes short, as be∣ing very bold and confident where there is no ground or promise.

As when men presume, and make themselves sure they shall be saved, that if roome shall want in heaven, the Prophets and Martyrs must come out to give them roome, and yet did never looke one steppe towards Faith, were never humbled, lost, sicke, never felt hunger, thirst, and never found will to part with their lusts to buy the pearle. Now howsoever God hath made promise of mercy to such, yet to no other; nay he hath plainly spoken the contra∣ry, namely, that hee came not to call the righteous, but sinners to repentance, Mat. 9. 13.

Againe, men are presumptu∣ous when they are confident, they shall be saved though they live in some knowne sinne or sinnes, and doe as others doe, especially if they bee civill ho∣nest men, though they have no dram of religion in them to God-ward, no knowledge, faith, or saving grace, when as God hath spoke no such thing, nay the contrary, as 1 Cor. 6. 10. Be not deceived, neither fornica∣tors, nor Idolaters, nor adulterers, nor effeminate, &c. shall inherite the kingdome of God.

So also when they thinke that they shall doe well enough though they walke after the stubbornnesse of their owne heart: As the Scribes and Pha∣risees, who presumed that they were in good estate, because they had Abraham to their Father, but Iohn called them a generation of vipers, & our Sa∣viour Christ told them that the

••••vel was their father So when ••••en cry the Temple of the ••ord, and presume because it is ••••ong them; that they may doe ••ell enough howsoever they ••••ve in knowne sins, Ier. 7. 4. 9. ••••ey are like those among the ••••eople of Corinth, whom the ••postle bids not to be deceived, c. 1 Cor. 6. 10.

When men (also for outward ••hings) are very confident, as ••••at God will provide for them, ••hey are sure they shall never ••ant: very confident also in ••heir journeyes, to buy and sell ••nd get gaine; and they doubt ••ot of it, ••am. 4. 13.

So when women are confi∣dent in their travell, and in the meane time have no cause nor ••ny ground at all, as having no care to walke in the feare of God, and in his wayes, where∣as to such only as thus doe all Gods promises are made. And therefore they which doe no

such thing have just cause ra∣ther to expect his wrath and fearefull judgements. God said to Abraham, Walke before me and bee upright, Gen. 17. 1. and then, I am God all-sufficient. And, no good thing shall bee wanting to them that walke uprightly. Psal. 84. 11. And, such as feare God shall lacke nothing that is good. And,* 1.123 bee knoweth to deliver the Righteous out of trouble; and how to give an issue to the temptation that they may bee able to beare it, 1 Cor. 10. 13. and yet none are so confident for these things, as they that have least right to them.

Also it is great presumption when men are bold to commit sinne, because God is mercifull, and to put off their repentance, because though their state bee not good, yet it shall bee well enough, and as well as the best for God is mercifull, and they will call to him for mercy, and

he will heare them whensoever they call (from which pre∣sumptuous sinnes David prayes to be kept and preserved. Psal. 19. 12.) when yet hee saith the contrary, Mat 7. 21. and Prov. 1. 28. as wee see in the example of Esau, and the foolish Vir∣gins.

Thus also men presume when they thinke that they can re∣pent when they list, when yet the Scripture telleth us in Ti∣mothy, that it is God that must give us a heart to imbrace re∣pentance, and to come out of the snare of the divell, 2 Tim. 2. 26. and that wee cannot of our selves so much as thinke a good thought, 1 Cor. 3. 5.

Now this is a most foolish sinne for men to build without a foundation, to challenge to themselves that which nothing pertaineth to them, to gather and take up that, that was ne∣ver laid downe for them; for

men to bee so bold as to ma•• new wayes to heaven, and •• make new Scriptures, whic•• God never thought of, nor ev•••• it entred into his heart.

If this be presumption, 〈◊〉〈◊〉 a heynous sinne,* 1.124 then God be mercifull to the land of Eng∣land; for it is a presumptuo•••• Nation, and a bold, and th•• without any warrant fro•• God. They thinke most i•• England shall bee saved. It 〈◊〉〈◊〉 the voyce of Ministers and peo∣ple. For doe not many Mini∣sters every where admit all i•• their Parishes to the Lord Supper, good and bad, beleeve•• and unbeleevers, whether pre∣pared or unprepared? now he that is a worthy Communica•••• (as none else ought to come to the Lords table) shall be sure t•• be saved, as having right 〈◊〉〈◊〉 Christ.

And are not the people lik•• wise when Ministers teach, 〈◊〉〈◊〉

shall be saved and most perish, ready to say this is true in re∣spect of Infidells and Turkes, but yet the most in England shall be saved. And indeed if you should goe into all pari∣shes, even the rudest and most ignorant, and g••e•• from the Chancell to the Bellfree, and aske them if they bee not per∣swaded they shall be saved; is there any almost make any doubt but that all sorts, igno∣rant persons, civill persons, pro∣phane worldlings, hypocrites, all shall be saved? And if any in some places make doubt, it is but a small number that have least cause; but for the rest, ei∣ther they are perswaded their case is good already, or else at least they can make it good when they list, for when they have but a minde to hold up the finger, and call to God for mercy, they are sure of it. So that all bee assured. But upon

what acquaintance I pray you? and where and what bee your grounds? Nay then you must pardon them, for either they have none, or as good as none; they hope God did not make them to damne them; and that they have not led their life so ill to bee damned. Also they are well thought of by their neighbours; and they have great crosses in this world, and therefore they shall have joy in another. Or else they are rea∣dy to say contrariwise, that they thrive in the world, and there∣fore are beloved of God, seeing hee bestoweth on them such blessings. And I pray where did God say these should be sa∣ved that bee thus? They must get to heaven by strong hand whether God will or not, or else come in and God not know it; for none shall come there with his good will, but such as come according to his Word.

And whereas they say that God is mercifull; It is true; but yet let them know that some have found him just too, and so shall they also: for of all others, presumptuous persons are the furthest off.

Also this Land is wonderfull bold, and confident against all enemies and dangers: Tush (say the most) we have peace with all Nations, and if wee should have any enemies, yet we need not to care for any, if wee bee true within our selves. Also God hath defended this Nation these sixtie yeeres, as in eightie eight, and at the Kings com∣ming in, and from the powder treason, and so hee will doe still, we have no feare.

I acknowledge it to bee true, that God had mercy on this Nation formerly, when it had lesse meanes, and more truth of heart to profit by them:

But doth that follow, because

he hath done so, therefore he will do so still, especially now when as the Nation growes worse & worse; for as the meanes and mercies of God abound, so the abominations of our Nation a∣bound more and more: as hor∣rible contempt of God and his Word, prophanation of his ho∣ly name, and Sabbaths, drun∣kennesse, whoredome, oppres∣sion, contempt of Gods ser∣vants, hating the wayes of God, and calling it Puritanisme when men make conscience to walke in them. Yet we thinke our selves so happy as having such a godly King, wise Coun∣cell, learned Clergie, and safe from all danger. And therefore though God call to fasting, wee fall to feasting, masking, playes, wherein religion and the pro∣fessors thereof are gybed at and derided. Isai. 22. 12. wee live in the same sinnes that Sodome was destroyed for, and yet

rest secure, and cry peace; and in which the Iewes lived, and for which they were carried captive, 2 Chron. 36. 16. and yet we blesse our selves, as if wee were in no danger: yea wee are greater sinners than our bre∣thren in Germany, and yet what desolations are sent upon them? though we in the meane time for the same and worse sinnes are not moved to feare. But like sinnes will bring like punishments, Levit. 18. 28. And therefore what can be expected but Gods heavie punishments, when as men are growne so impudently prophane, as to make playes against all that in sincerity of heart make consci∣ence of serving God, under the odious name of Puritans? and when as others also take de∣light in seeing and hearing them.

May wee not rather feare to speed as Ioshua, and the Israe∣lites

who when they had con∣quered Iericho, next morning hast up to doe the like to Ai, making no doubt of victory; but when they came there, they were put to flight before their enemies, and thirty slaine, to the great griefe of Ioshua and the people. And why? there was sinne among them, that weakened and betrayed them. So wee being like them in respect both of their sinnes and vaine confidence have just cause to expect the like issue. Or as Sampson who telling his harlot, that if hee were thus and thus bound, hee should bee weake, and when the Philistims came, hee rouzed up him∣selfe, and brake all, contemning all their power and attempts, because hee knew his owne great strength. But at last when hee brake covenant with God, and told her his strength was in his vow to God of a Nazarite,

and if hee were shorne hee should become as weake as a∣nother man; then shee having cut off his haire and brought in the Philistims, he thought to have got away as at other times; but all in vaine: for now his strength is gone, and hee so faint, that hee falls into their hands, and is constrained to grinde without his eyes and be∣come a scorne to all his ene∣mies, whereas if he had beene truer to God, hee would have preserved him from all these miseries.

So when any danger comes wee may thinke to scape, and doe as before, but wee may hap to be deceived. There is too much sinne amongst us, and breach of covenants with God, that hee should defend and de∣liver us as in times past. The Lord awaken us, that wee may see our sinnes, and labour to prevent his judgements by

speedy repentance God calleth us out of our sins, by his yeerly afflictions, by the great troubles of our brethren, & wastings of other Churches; to fasting and prayer: but loe the contrary, joy and gladnesse, slaying oxen, and killing sheepe, eating flesh and drinking wine, &c. Isa. 22. 12.

But let us take heed, that we heare not the like doom from God which hee denounced a∣gainst them: Surely this ini∣quity shall not bee purged from you till you dye, saith the Lord of Hosts; So Isa. 28. 15.

Furthermore, let us take notice of divers other parts of presumption, as to thinke our selves happy, and the Lords, when as wee never looke one step towards Faith, or to attaine any part in Christ; to thinke we shall be saved, and that wee bee good Christians, though we live in some known sin.

But thinkest thou indeede to be saved? yea, art thou so sure of it that none can put thee down? and yet walkest thou after thine owne hearts lusts? why know, that the Lord who is truth it selfe, hath said that he will not be merciful to these men that shal bless themselves in their heart, saying, I shall have peace though I walke in the imagination of my heart, to adde drunkennesse to thirst: but the anger of the Lord and his jea∣lousie shall smoke against them, and all the curses written in Gods booke shall lye upon them, and the Lord shall blot out their name from un∣der heaven, Deut. 29. 19. 20.

Also do you live in sinne, and deferre repentance, and thinke to doe well enough, because God is mercifull, when yet ma∣ny of your predecessours have found and doe now in hell find him a just God? Againe, dare you presume that God will bee at your call, whensoever you

hold up the finger, when as you see that Esau and the foolish virgins found it contrary; yea when as you heare God him∣selfe professing, Prov. 1. 24. 28. that he will laugh at their destru∣ction, who have not hearkned to his voice, calling them to re∣pentance: and that shall bee the help they shall have in the time of their neede. Thou that rec∣konest without thy host must reckon twice, and once in hell as it is to bee feared, if thou thou changest not thy course. No, Friend, no: If such as thou art bee saved, God must make new Seriptures first, which hee will not doe to pleasure thee. How dare any presume to live in many sinnes, and yet hope? when as they see how God cast out the Angells from heaven into utter chaines for one fault; so Adam and Eve out of Para∣dise for one sinne; and so se∣verely corrected Moses and

Aaron for one faile at Meribah. Nay our Saviour Christ found him a just God, when he stood as our surety. Thou preparest a backe way, and makest gates of thine own to heaven, & pro∣misest great matters to thy selfe, but God never said any such thing: Oh vaine Foole! And thou lookest for great things from God which be pro∣mised in his Word, but never lookest to the conditions to be fulfilled on thy part: as if a man should occupy a mans land and take all the profits, and never thinke of paying any rent; but such are worthy to bee turned out to lye in the streetes. A∣gaine know, that many dye upon presumption to one of de∣speration; Also that it is great madnesse to presume they can repent when they list; and therefore put it off, when they bee called unto it, seeing the Scripture telleth us that we

be dead in sinne, and that wee cannot thinke a good thought: and surely it is to be feared, that God will not give them repen∣tance at last, that have despised it all their lives.

There are thousands that make no doubt when they live, and at their death, but that they shall goe to heaven, who yet are no sooner dead, but the de∣vill takes possession of their soules. But because there is some seeming similitude be∣tweene Faith and this Pre∣sumption, I will set downe some differences betweene the one and the other: for they differ as much as a rotten post guilded over, doth from a thing of mus•• sie and pure gold.

1. Faith hath a ground from the Word of God, and beleeves because God speakes; presumption hath no such ground, but onely selfe con∣ceit, the pride of his owne

heart, which makes him thinke that, that is not, and because he hath got such a thing in his head; and therefore hee is as a man that dreames that hee ea∣teth, and when hee awaketh is still an hungered.

2. Faith proceedeth from knowledge going before; for a man cannot beleeve what hee knoweth not: but presumpti∣on is joyned with ignorance oftentimes, and the more igno∣rant the more bold, according to the old Proverbe, None so bold as blinde bayard. For if they knew the law of God, the nature of God and themselves, they could not be so bold.

3. Faith proceedeth from some measure of true humi¦liation, and from seeing and feeling his owne mise∣serable estate. Presumption knoweth no humiliation, but proceedeth from a good con∣ceit of their owne righ∣teousnesse,

as the Pharisee, and the yongue man in the Gospell, Laodicea, &c.

4. Faith is gotten with dif∣ficulty, and by many steppes it is come unto. Presumption is bred with a man, and it never cost him any labour in seeking, stri∣ving, hearing, prayer, confe∣rence, but comes at ease, and at once. And yet if presumption be any Faith (as they that have it conceit it is) it is a very strong Faith; for it is very con∣fident, and yet got at once and at ease: the which is proofe e∣nough against it; for base things grow apace, but things of worth more slowly. Presump∣tion like Ionahs gourd comes up in a night: Ill weeds grow with speed.

5. Faith is joyned with doubting both in the working of it, and after: for the flesh lusteth against the Spirit, and there is a continuall combate

betweene them in the beleever and the regenerate man, and the devill opposeth the Faith of such a one; therefore they are not soone settled, but are like a man cast into the sea, who swimming towards a rocke is beate backe oft with waves. Presumption never had any doubting, they never doubted of Gods good will in their lives, they thanke God, and would be loth now to beginne; yea they wonder at a number of fooles that cannot beleeve, see∣ing there are many who are ne∣ver troubled with any doubt∣ings, nor know not what they meane. But let such know to their small comfort that the reason hereof is 〈◊〉〈◊〉 the strength of their Faith, but be∣cause being wholly carnall, corruption fights not against corruption, and because the de∣vill is no enemy to presumpti∣on, but helpeth it forward, Vide

Negus, cap. 17.* 1.125

6. Faith purifieth the heart & reformeth the life,* 1.126 abandoning the love of al & every sin;* 1.127 for it beleeveth and applyeth Christ, not onely for justification and Redemption, but for Sanctifi∣cation also. A theefe desires on∣ly a pardon for his faults, but not for good lawes for better ordering of his life. So a pre∣sumptuous person desires to have the pardon of sinne, with∣out any desire to leave and for∣sake it. The presumptuous man hath a corrupt heart, that re∣penteth of no sinne, though it refraine from some; some it lives in, what it likes best; some in the second Table, but many shamefully cold & care∣lesse in the first. Faith as it looketh for, and challengeth mercy from God, so it is care∣full to returne thankefulnesse and obedience to him againe: but presumption lookes for all

from God, but never thinketh of keeping conditions on his part. As Faith applies Christ to it selfe, so it giveth himselfe to Christ againe: but the presump∣tuous or temporary doe not so. As Herod gave himselfe not to Christ, but to Herodias; Iudas not to Christ, but to the bagge, &c.

7. Faith goeth like a Lady attended with a long traine of vertues, as love to God, to men, especially the Saints, pati∣ence, temperance, &c.

Presumption goeth like a ragamuffian without any such companion; for you shall see divers of these that shew ney∣ther true love to God nor men, especially the Saints, that pre∣sume more than any other.

8. Faith feeling it selfe weake, and much opposed by unbeleefe, and set upon by Sa∣than, is carefull to cling to the meanes of the Word, Prayer,

Sacrament, that it may get more strength and increase. But Presumption cares little for the meanes: a sermon or none, one or two, all is one, and the Sacrament only at Easter, neg∣lecteth the repetition of the sermons, or prayer, yea it thinketh on no such matter, nay the lesse the better, yea e∣specially it never useth any stir∣ring or searching meanes, but the lesse they use such meanes, the stronger is their perswasion, howsoever sometimes com∣ming to the meanes, they have a little unsettled and disturbed their thoughts. Faith is the stronger for means: presumptiō is the stronger for want of the true means indeed, not using a∣ny more than their own devo∣tions and blinde superstition.

9. Faith abideth even in af∣fliction, in sicknesse, trouble, losse of friends, goods, and health, &c. for it seeth God still

as a mercifull father, even when he frownes, and can kisse his afflicting hand. Also it holdeth up its head in some measure (though not without con∣flicts) in times of persecutions and oppositions. But Presump∣tion faileth at such times, and one pricke of a pinne will let out this blowne bladder. It is nipt in the head in time of trouble, and becommeth like a stone as Nabal, or sometimes being awaked out of his false confidence, it falleth into the contrary extreme, even to de∣spaire: As Iob saith, Will hee call upon God at all times so say I, Will hee beleeve at all times? And in time of persecution his great brags come to nothing, but turns plaine craven, as we see in Peter for a season. Though all men deny thee, yet will not I: I will go to prison and dye with thee, &c. yet see what it came to: But prevailingly & deadly,

see it in Doctor Pendletons ex∣ample.* 1.128 Faith makes no hast out of trouble by any unlaw∣full meanes: presumption ca∣reth not much how nor by what meanes deliverance comes, so they bee out of their trouble.

By these let every one of us trie our selves, that true belee∣vers may receive comfort; and those that presume may bee humbled in the want of true faith, to wit, such as are bold, without ground, get it at ease, and shew no fruits, would have all from God, but returne no∣thing to him againe in token of thankfulnesse. It is presump∣tion, the divell and your selves, who have beguiled you. If you looke not better to it, and get a better foundation, your con∣ceites like a Castle of come∣downes will lie in your necke, and presse you to hell.

And because thou presumest

upon mercy by late repentance, and crying, Lord have mercy upon me, know, that thousands bee now in hell for this tricke: for though God hath promised mercy to the humble, yet not to the presumptuous; and that many such as presume have not had so much time, or if they had, yet God hath pronounced that not every one that saith, Lord, Lord, shall bee accepted of him, Mat. 7. 22.

Having almost finisht this Treatise of Faith,* 1.129 I thinke meet to adde yet one thing as very needfull, to wit, how wee may use our faith, and what be∣nefit we may make of it, which is not onely to have it, and to bee saved by it when wee goe hence, but to live by it here: for we may have use of it at every turne, in every estate wee are or may bee in, and in all things that wee goe about: which is not knowne or practised (not

only not of the world wh•••• have no faith) but even of ma∣ny Christians that have it, and yet know not to use it, and s•••• it on worke in every thing 〈◊〉〈◊〉 they ought; and thereby li•••• the worse, and have lesse com∣fort. As a man that hath a weapon but no skill in handling it, who may be wounded by his adversary for all that. And as a man may have an herbe in his garden, and yet not know∣ing the use of it, may endure a great deale a paine, whereas by the right use of it hee might have eased himselfe of his griefe and sores.

This is called Living by Faith, which is a thing required by God of his people, Hab. 2. 4. where God having threatned judgement against the Iewes by the Babylonians, doth after∣wards promise deliverance a∣gaine, but not yet.

What then (may one say)

shall become of the people of God in the meane time? They shall live by Faith, and depen∣ding upon God, waite for the ••ccomplishment of his graci∣••us promises, The just man ••hall not only live eternally by ••is faith, but even here also in his life they shall live by faith, ••nd that a comfortable life not∣withstanding many troubles, ••••at they are subject here to ••eet with.

This living by faith is to feed ••pon the severall promises of ••od made in his Word, and to ••pply them to our owne selves, ••ccording to all our needs, and ••uphold comfort, and encou∣••age our selves, against temp∣••tion & unto every good duty. ••ore plainely and fully thus. ••od hath made promises in his ••ord to us of all sorts, most ••recious and comfortable, ••hich hee would have us to ••••leeve and depend on, and

that will make our lives com∣fortable.

For the Lord knowing that our lives have many difficul∣ties, temptations, duties to bee performed, and that wee are to meete with many crosses, hath (purposing to helpe us in all these, as alas else wee shall fall short) made us promises of his ayde, assistance, protection, and deliverance, that wee might be∣leeve and waite, till wee see the accomplishment of them; which if we beleeve, they shall be fulfilled in due time to our comfort; but if wee beleeve them not, wee lose the benefit of them. God hath made pro∣mises of all kindes of things spirituall, temporall, and eter∣nall. Spirituall, as that hee 〈◊〉〈◊〉 forgive our sinnes, and remember our iniquities no more; Ier. 31. 34 that wee shall be all taught of Go•• and have his Law written in 〈◊〉〈◊〉 hearts, that if wee aske the 〈◊〉〈◊〉

Ghost, hee shall hee given us; Luk 11. 13. that his grace shall bee suf∣ficient for us; 2 Cor. 12. 13. that hee will never depart from us, and that hee will put his feare in our hearts, that wee shall never depart from him, Ier. 33. 42. that hee will bee with us to the worlds end, Math. 28. 20. and that hee will fi∣nish the worke hee hath begun, Phil. 1. 6.

And some of these promises he hath made to all Christians, some particularly to some sorts; as to the hungry, that they shall be satisfied, Math. 5. 6. to the weary, that they shall bee re∣freshed, and to mourners that they shall be comforted, Luk. 4. 18. Mat. 11. 28.

So to this and that vertue, as to faith, they that beleeve shall not perish, but have eternall life. Ioh. 3. 16. They that trust in the Lord shall never bee moved or confoun∣ded, Psal. 125. 1.

To obedience, see the innu∣merable

promises, Deut. 28. and Levit. 26. besides else-where. To patience, that the patient abiding of the righteous shall bee gladnesse, Proverbs. To perse∣verance, he that holdeth out to the end shall be saved, Math. 24. 13. they that bee faithfull to the death, shall have the crowne of life, Apoc. 2. 10. To uprightnesse, Psal. 84. 11.

To the feare of God there are also innumerable promises, and to them that love God.

Also to every good dutie, as to the hearing the word, that wheresoever two or three he gathe∣red together, there Christ will bee in the middest of them, Math. 18: To prayer, whatsoever wee aske according to his will and in his Sonnes name shall bee granted, 1 Ioh. 5. 14. Ioh. 16. 23.

To meditation, conference, and to the use of the Sacra∣ment, that God will bee with us, blessing our labours.

Of temporarie things, as, both preservation from all evill things, as, hee will keepe his under the shadow of his wings, Psal. 91. 2. 3. watch over and preserve us as the Apple of his eye, Zach. 2. 8. That also hee will give his Angels charge of us to keepe us in all our wayes, Psal. 91. 11. That he will save us in the fire and ••he water, that they shall not burne•• drowne us, Esa. 43. 2. And giving of good things, God will not faile us nor forsake us, Heb. 13. 5. and that all these things shall bee ministred unto us, Math. 6. 33. that those who feare God shall want nothing that is good, Psal. 34. 10. that wee shall eate the fruit of their labours, Psal. 128. 1.

Yea in our troubles and affli∣ctions, that he will lay no more on us than hee will enable us to beare, 1 Cor. 10. 13. but will give an issue with the temptation; that all things shall worke together for our good, Rom. 8. 28. that he will

deliver us out of them in due time, Psal. 34. 19. Great are the troubles of the righteous, but the Lord delivers them out of all, &c. Hee will deliver us in sixe troubles, and the seventh shall not hurt us,* 1.130 Call upon me in time of trouble, and I will heare thee, and thou shalt praise ••ee, Psal. 50. 15. Thus also he hath made to the faith∣full promises of heavenly and eternall things, as, that after the labours of this life ended, hee will translate our soules to his heavenly Kingdome: This day shalt thou be with mee in Paradise, Luk. 23. 43. And this is implyed in the Parable, where the An∣gells carry up Lazarus soule into heaven, Luk.16. Hee that overcomes shall inherit all things, and shall sit with me in my throne, even as I also overcame, and am set downe with my father on his throne, Apoc. 3. 21. Also of a glorious resurrection of our bodies, Who shall change our vile

body, and make it like to his glori∣ous body, Phil. 3. 21. It is sowne in corruption, but shall bee raised in incorruption, 1. Corinth. 15. 42. Also of eternall life in both soule and body after the day of judgement, as in 1. Thes. 4. 17. Then wee shall bee ever with the Lord. And Matth. 25. 34. Come yee blessed of my father, inherit the kingdome prepared for you. Iohn 10. My sherpe heare my voice, and I give them eternall life, and will raise them up at the last day.

There be generall promises to all that feare God, and parti∣cular promises to some kindes of persons, as to them that suf∣fer persecution for righteous∣nesse sake,Matth. 5. 11. to the orphanes, widowes, strangers. There bee absolute promises, and promises conditionall. Conditionall bee the promises of things temporall, which God will fulfill to his children, as shall stand with his glory

and their best good. Absolute promises are they of things spi∣rituall and eternall, to wit, that hee will not faile to give so much grace to his, as shall bee sufficient for their salvation, and at last eternall life.

Also there be direct promi∣ses in the Scripture, and promi∣ses by consequent. The direct we have heard, as that which was made to Abraham of a sonne, Gen. 18. also to Paul, that not one in the ship should lose his life, Act. 27. By consequent, as thus. If we finde any pro∣mise made to one godly man in Scripture, and no speciall rea∣son expressed why it should be peculiar to him, then wee may take it as a promise made to us, as being also the children of God. Thus the Apostle, Heb. 13.5. disswading from covete∣ousnesse, useth a reason from a promise which was made to Ioshua, I will not faile thee; but

yet pertaines to all Gods peo∣ple.

2. Whensoever we see that any of Gods people have pray∣ed for any good things, and beene heard, if it were not pe∣culiar to them, we may take it as a promise to us, and looke for the sames as David Psal. 22. 4. encourageth himselfe to speede, Our fathers trusted in thee, and thou didst deliver them, they trusted in thee, and were not confounded, they praied to thee, and were delivered.

5. Whensoever wee see God hath done any thing for his children (which was not peculiar) we should expect that hee will doe the like to us; for God loveth all his children, and whatsoever is written, is written for our learning, Rom. 15. 4. Thus Saint Iames exhorting to pati∣ence in trouble, useth Iobs ex∣ample, * 1.131 Ye have heard of the pati∣ence of Iob, and have seene

the end of the Lord, meaning that wee shall have such an end too, if wee be patient as hee was.

Now then God having made such excellent and sweet•• promises of all kindes, our part is to beleeve and apply them to ourselves, and they shall bee fulfilled to our comfort.

And thus are wee to doe for our spirituall or temporall life, and also for our eternall. For our spirituall life, for our sal∣vation, our sanctification, and perseverance therein, and the meanes thereof; for in all these stands our spirituall life, and wee have promises of every of these, which if we beleeve, wee shall have a spirituall and com∣fortable life.

As first for my salvation; When I beleeve still, and every day hold fast this, that I am the Lords (so I awake as the Lords to day as well as yesterday, and

so lye downe at night, know∣ing that once the Lords and e∣ver the Lords, and that whom be loveth, bee loveth them to the end) therefore (I say) I hold fast (by leading a godly life, and renewing my repentance and my covenant with God) the perswasion that I am still the Lords, as he hath before recei∣ved me to mercy, and his mind varieth and changeth not. This is to live by faith in one part, and what a comfort is this still to hold fast my faith? And that not onely when I feele the fa∣vour of God, but when all seemes contrary, yet then to beleeve still, is to live by faith; so that whatsoever temptation of Sathan, or my owne unbe∣leefe, or want of feeling com∣meth in the way, yet to hold out this shield of faith to quench the fiery darts of all Sathans temptations, this is to live by faith.

So in the matter of my san∣ctification I have great use of my faith, to further me therein, both for the avoiding of evill and doing good. For I must doe this or that duety, because I know its the will of God, and not do the contrary, because its forbidden, not for this or that sinister reason.

First for the resisting of evill, as mine owne strong corrupti∣ons; these must be mastered: but how? I must resist and strive a∣gainst them: but when as I may thinke and feele I shall never prevaile over them, then I must live by faith, grounded on Gods promises, as, God hath said his grace shall bee sufficient. And this with such promises will en∣courage us to set against them, when by faith we beleeve that God hath promised, and will help us, and blesse our labours; or else wee shall resist with no courage. So againe wee must

resist the devill. Yea but what likelihood is there that wee should prevaile, he being as hee is, and wee as wee bee? Hath God made no promise to helpe in this case? Yes, hee hath said, Resist the devill and hee shall flye from you, Iam. 4. 7. So for the world (which wee have to op∣pose) God hath told us, that greater who that is in us, than hee that is in the world, 1. Io. 44 Now we resisting thus by faith in as∣surance of victory, shall fight the more comfortably: so that if the flesh object and say. I know not how I can scape be∣ing carried away of the world; the answer hereunto is, Live by faith. So for doing the con∣trary good; God calleth for many dueties at our hands: as from the Magistrate, Minister, Householder; how shall we do these duties, seeing we have no power? live by faith: for hath not God said, feare not, I will be with

thee, as to Moses, Exod. 3. and 4. so to Ieremy, cap. 1. Say not I am a childe, for thou shalt goe to all that I shall send thee.

So that here is use of our faith, to encourage us to goe about a∣ny duty God calleth for of us; seeing hee will enable us to it.

So to the duty of merciful∣nesse, or any such, God hath promised not to forget our labour of love, which wee have shewed to∣wards his name, in that wee have ministred to the Saints, and doe minister; but will reward the same both in this world and the world to come, Heb. 12. 6.

So for defending the truth a∣gainst cavillers, or before Ru∣lers. Alas I cannot tell what to say, I shall shame all. Feare not but live by faith. God hath said, it shall bee given thee in that same houre what thou shalt speake, Math. 20. 19. and, I will give, thee a mouth and wisedome, which all your adversaries shall not bee

able to gainesay or resist, Luk. 21. 15. But I may be called to suffer persecution ere I dye, and alas I feele no fitnesse nor ability to endure the fiery tryall. Well, care not for to morrow; doe the present duties which God requireth, and spend thy time well, and then leave that to God, and live by faith: he will give us strength whose power is perfected in our weaknesse.

So for perseverance in our Christian course, how shall we doe this, we see no strength in our selves nor likelihood that wee shall hold out, but have cause rather to feare the con∣trary; for there are so many adversaries which daily op∣pose us, that they may hinder us in our course?

And againe such grievous sick∣nesse, long paine, and trouble, as I may easily sinke or be impati∣ent. Care not for hereafter, which is a sinne as well in spi∣rituall

as temporall things, but let us commend our selves to God, assuring our selves that he who hath begun his good worke will finish it.

So for the means of grace, as u∣sing the Word, Sacrament, pray∣er, meditation, conference, here is great use of faith; for what heart can we have to use these meanes, but when wee by faith use them, beleeving that God will blesse them to us, for right ends and encrease of his gra∣ces? for he that blesseth mens-outward labours, will not bee wanting to our spirituall en∣deavours. This heartens us to take paines in them, yea when wee have felt no benefit by them for a time, yet to, beleeve and waite, and use them still: So that though Sathan per∣swade us to forbeare them, say∣ing, Thou gettest no good by them, but rather aggravates thy sinne, and increasest thy con∣demnation.

Well, yet I will use them, seeing God hath pro∣mised to be with them that use them carefully. If I goe by Sea or Land in great danger, oh what shall I doe? live by faith in Gods promise of protection, in all thy wayes, as Ezra 8. 25. and 31. compared: so Iacob when hee heard that Esau was comming against him; prayed, beleeved, and went on.

For our temporall life, here is also great use of faith: daily it is requisite, that every one have a Calling, in which to live and serve Gods providence for his maintenance. Now it is requisite first, that wee be sure that our Calling be a lawfull Calling.

Secondly, that it bee our cal∣ling, and not anothers into which wee have intruded our selves; for then if it bee an unlawfull calling or not our calling, we can looke for no

blessing. But if wee have our calling from God, and walke in it with a good conscience, then may we first assure our selves of Gods protection, who will care for us himselfe, and hath given his Angels charge to keepe us in all our wayes, and therefore may bee comforted whether wee be at home or a∣broad, on horsebacke or on foot: in respect of our selves, night and day that God will watch over us, and no ill shall fall out; and for our change also and family in our absence, so long as we are called by God to be from them, as the Lord promised, Exod. 34 23. 24.

So for successe in our lawfull businesses, when we have used the meanes, and commended the same to God by prayer, wee should live by faith, and take no carking care for the event, for this is to overload our selves needlesly and vainely;

and it is Gods part, which wee ought not to incroach up∣on, but leave it to the ordering and disposing of his wise pro∣vidence, and being assured that hee will giue that successe that shall be best, wee should rest in this, and quiet our selves.

So when we are about a bar∣gaine, wee should use the best and wisest lawfull meanes wee can, and then commit it to God, and so bee at rest, and a∣voide those scornes that the world pull upon themselves, pining themselves with care, and casting in their heads, and breaking their sleepe: Oh but how if I should not have this bargaine, if any should come betweene ••e and home; if the party should not bee at home when I send, or will not stand to his word? how if this and that should come betweene and hinder my bargaine? So for time to come, wee must leave

that to God, fayling of no law∣full meanes, but yet using them without any carking care. How shall I doe if I should bee lame▪ when I am old, or when my lease is out? live by faith, and God will provide against all these doubts and difficulties.

So for our children; how shall my children doe for mainte∣nance? let us goe as farre as we can, and leave the rest to God who is all-sufficient to provide for them, and to perfect all that wherein we are defective. A••d this we shall finde to be a great quietnesse to our mindes. So when crosses come, there is great use of our faith. The Lord hath thus disposed of it, ••e will turne all to good, and lay no more upon me than he will en∣able mee to beare, and make a good end in his due time. And so whether we have meanes or none, little or great, yet let us live by faith, having the pro∣mise

of a strong, mercifull, and just God, and not limit the Lord for the time of our deli∣verance, nor for the meanes whereby wee shall bee delive∣red, but leave it to him, depen∣ding upon him, who hath said hee will not faile nor forsake any of his, & if they call on him in their trouble, he will deliver them. And so bee patient and waite without discomfort or breaking out into murmuring and impatiency; yea still waite, though helpe come not by and by, and so soone as thou expe∣ctest and desirest. So also in respect of our eternall life, wee must live by Faith, namely, that wee shall one day come to it, and herewith encourage our selves in our painefull labours, and all the crosses of this life, knowing and beleeving that heaven will pay for all, and that our momentary and light affli∣ctions shall bee abundantly re∣compensed

by that eternall weight of glory which they cause unto us.

In the end of our life wee have also neede of Faith to as∣sure our selves of a happy de∣parture, and bee bold to let our soules goe, knowing (though devills swarme in the aire like flies) yet the holy Angells shall carry up our soules into the joyes of heaven; and also wee may commit comfortably our miserable body to the grave, in assured hope of a glorious re∣surrection unto glory and bles∣sednesse, and so of eternall hap∣pinesse with God both in soule and body for ever.

This living by faith God re∣quireth, and bids us we should put our faith to use; as Ephes. 6. 16. we are commanded to take it to us as a shield, so that wee should not onely have it to bee saved by, but daily and hourely to use it, and live by it.

Thus have the holy servants of God done in all ages, Abra∣ham after God had made him a beleever, is called out of his country from house and home, and kindred, to goe whither God should shew him, but hee knew not whither; so that as blind folkes follow their guide, so hee followed God and lived by faith.

So it was promised him that in his seede should all the Nati∣ons of the earth bee blessed, and yet hee had no childe, nor no likelihood of any; hee being old, and his wife also old, and barren at best, yet hee beleeved and waited upon God for the accomplishment of his promise, and consulted not with reason, but cast himselfe wholly upon Gods word and promise, and at last had Isaac. And when hee had him, in time hee is bidden to goe and offer him up to God, notwithstanding this crosse

(the Messias being to come of his seede) crost his salvation, and of all the world: and yet he obeyed, and for the promise let the Lord alone for that; knowing that hee that made it was able to keepe it, and to breake it his truth would not suffer him. Being asked, here i•• the wood, but where is the sa∣crifice? he answered that God would provide one; Oh un∣speakeable Faith. Noah also lived by faith, as wee see in his story, both in making the Arke, and getting in of the creatures: he disputed not how shall wee ever bee preserved in this stinch of the creatures of the Arke? nor what should become of them when all were drow∣ned; hee made no such questi∣ons, but did all in Faith, went in and continued there by Faith, and came out by Gods appointment.

So Isaac lived by Faith, wait∣ing

for the promise of a seede, in whom all Nations should be blessed; the which came not of twenty yeares after, and yet he waited, not changing his wife, nor taking any other, but relied upon God by faith in the use of lawfull meanes. And so belee∣ving hee conveyed the blessing to his posterity by Faith.

Iacob did so in all his trou∣bles, in going downe to Meso∣potamia, in returning when hee heard of Esaus comming a∣gainst him with foure hundred men. For then did hee com∣fort and strengthen himselfe by grounding his faith upon Gods promise; O Lord, thou that saiest returne into thy country, and to thy kinred, and I will deale well with the, deliver mee I pray thee from the hand of my brother; and so using the meanes, hee went o••••. But how should he scape his fingers? God promised to doe him good, that is enough for him.

And thus hee gave comman∣dement to be buried in Canaan in token of his Faith, beleeving that his posterity should inherit that land.

So Ioseph gave commande∣ment of his bones, and Moses, Heb. 11. 25. 26. David likewise notably lived by Faith, in all his troubles, as it is to bee seene in his Psalmes; in greatest dan∣gers commending himselfe to God, and refusing to helpe himselfe unlawfully by hurting Saul, because God had promi∣sed him the Kingdome: Though an hoast (saith hee) pitched a∣gainst me, yet mine heart shall not feare, Psal. 27. So Psal. 23. 4. Not but that sometimes his Faith was shaken a little (for neither he nor the rest had beene men if they had been perfect) but they recovered it againe, and lived by Faith.

So hee did notably discover his living by Faith, 1. Sam. 30. 6.

For when the Philistines had burnt Ziklag, and the peo∣ple ready to stone him, it is said that hee comforted himselfe in the Lord his God, and said, Into thy hands I commed my spirit: thou hast redeemed mee O Lord God of truth, Psal. 31. 5.

So Nehemiah, cap. 1. when he heard of the misery of his peo∣ple, fell to prayer, clinging to a promise that he knew made by God, that hee had read and markt out of Deutronomie: and so in other things.

So Ezra would not aske the King a guard to go with them, though the way were full of danger, but committed him∣selfe and his company by Faith to Gods keeping.

And Mordecai discovered his Faith in his speech sent to He∣ster, Hest. 4. 14. namely, that if she failed to speake to the king in the behalfe of her nati∣on, God would send delive∣rance

to his Church some o∣ther way. Some other way? which way trow you did hee see? nay that he could not tell: Indeede if shee had used her best skill, it had beene much to expect a recalling of such a de∣cree, and there had beene use of Faith. But though she should faile, yet to beleeve God would helpe some other way, this ar∣gued a great Faith. And why was hee so confident? because he knew they were the Church of God; and therefore that they could not be cut off.

So Ester her selfe being thus urged, used the meanes, and said, If I die, I die, I will doe it by the helpe of God; a worthy Faith, as we would easily see if wee knew and weighed well her case. Such a Faith was in Iob, that said, If God killed him he would put his trust in him, Iob 13. 15. Thus also Paul lived by Faith, both for spirituall life,

Rom. 7. and for temporall life, 2. Tim. 4. 17. 18. and for eternal•• life, 2. Tim. 4. 7. 8.

So the Martyrs, as appea∣reth by their couragious and faithful speeches in extremities of danger: As, that if God sent no meate, hee would send no hunger: That their enemies could do no more than God would suffer them; and that either God would abate the force of the fire, or else in∣crease their strength. As also wee see this in their faithfull commending their soules into the hand of God: Lord Iesus, receive my spirit.

So many godly Saints in our times have shewed their confi∣dence by their comfortable speeches both in life and death.

For our further provocati∣ons hereto,* 1.132 understand some reasons. It is a great glory to God that we live by Faith: For then wee make him a God in∣indeed,

when wee trust him on his bare word against reason, and when wee see nothing to perswade us, but rather the contrary. Then wee make him our God, when wee so put our confidence in him, and in pro∣speritie and adversity, when we have meanes or no meanes, for our soules, bodyes, for us our selves, and for our friends and family, for this and the other life.

As Ioseph tooke this most kindely of his Master, and e∣steemed it the greatest benefit that he could have bestowed on him, that hee trusted him with all hee had, Gen. 39. 8. so God takes it well at our hands when wee trust him on his word, seeing it is a putting to our seale unto it; though herein wee should doe no more than there is wonderfull cause wee should, yet we are weake to doe it: Lord increase our faith, and

pardon our unbeleefe. And therefore God hath recorded the examples of beleevers, as taking such pleasure in them as he would not have them for∣gotten, and for our learning. The contrary, how dishonou∣rable is it to God the faithfull and true witnesse!

2. It is a wonderfull bene∣fit to our selves, and maketh our life sweet; For it freeth us from much heart-griefe, car∣king care and sorrow, & much unprofitable trouble we put our selves to; as might easily ap∣peare, if wee should examine particulars. And what a com∣fort every of these is to beleeve them: As first for our spiritu∣all life, daily to hold fast the as∣surance of the favour of God.

Also in the matter of sancti∣fication, what a heartening is this to resist evill, and to doe a∣ny good duty, when we beleeve God will be with us, in the one

and the other, to give us helpe against our corruptions, or Sa∣thans temptations, and to ena∣ble us to any duty he calleth us to. So what a comfort to be∣leeve our perseverance, not∣withstanding wee thinke of Sa∣than, and the worlds power and our weaknesse, and whe•••• wee heare of the falls of good∣ly ones, who seemed of fa•••• greater strength than we.

So what an encouragement is this to the Word, Sacrament, Prayer, when wee beleeve wee shall get good by them? So for our temporall life, looke over the particulars of that.

And for our eternall life, what a comfort is it that when our troubles be many and great yet wee may ease our selves, by considering of the blessed en•• of all, when wee shall enjoy e∣verlasting rest with God in hea∣ven? So in our death, when w•••• can boldly commend our selves••

our soules and bodies unto God as unto a faithfull Saviour, who will safely keepe them to the last day, 2 Tim. 1. 12. On the contrary side, what a miserable thing it is not to have use of our faith in these things? As, for our spirituall life to be ever and anon doubting wee are not the Lords, what a life is this? what heart can wee have to strive against our corruptions, or Sathans temptations, when wee feare wee shall never pre∣vaile over them? So that wee shall never hold out, but lose all at the end, especially if persecu∣tion should come.

So for duties to bee perfor∣med, which (for want of faith) wee sometimes omit, or with∣draw our selves from such du∣ties as wee be called to, or doe them untowardly. So what heart can wee have to the meanes, when we doubt wee shall get no good by them?

So for our temporall life, what a miserie is it to bee ever in feare, to goe out in feare, and be abroad with a distrustfull fearing minde?

So when wee have used the meanes and prayed, yet to bee distracted with care, breake our sleepe, lye tossing, and so waste our bodyes with griefe, and make our selves un∣fit for other good duties. If we had the greatest thing in the world in hand, when wee had used the meanes once, wee should lay our heads downe in Gods lappe, as quiet as if wee had nothing to doe: but alas, if we have but a small thing in hand, we so trouble our selves, as wee be unfit for holy dutyes, and all for want of more faith.

So in troubles, what a misery is it to be weake in faith then? For wee hereby fall to impati∣ence on the one side, or on the other to be strucke like a stone,

or ready to use unlawfull meanes, when wee cannot be∣leeve that God will blesse those that are lawfull.

So for time to come, what a misery is it to bee alwayes in suspence, and doubtfull of the issue of all our labours?

So for our children, when we cannot beleeve that hee who is our God will also bee the God of our seed, and will take care to provide for them, when both we and all our meanes faile.

So for our eternall life, what a pitifull thing is this, and what wrong to our selves, when wee are weake and wavering about that in our great troubles, and in the end of our life, when we are going hence?

3. Hereby our faith shall be greatly encreased, for, use faith & have faith, as they say of legs and of memory: whereas the not setting it on worke is a cause it is so weake.

4. Thus shall the promi∣ses be accomplished, and wee get many good things at the hand of God, and else not, so that wee misse many a good turne by our unbeleefe.

Now if all this bee so,* 1.133 then must wee needes acknowledge that most men be in an ill case; for few will bee found to live by Faith.

First, for the most part they have no Faith; and therefore they cannot live by Faith. Ig∣norant, prophane, civill world∣lings, these are quite without Faith, and some that make bet∣ter shew, that yet fall short of true Faith.

They live by other rules;* 1.134 as first, by carnall and naturall rea∣son, thinking if they follow their calling, and pay every man his owne, and live orderly, and keep their Church, that God will hold them excused, if there be somewhat amisse, and

they shall be both blest and doe well here, and be saved hereaf∣ter, or else God helpe. If such should not do well who are not borne againe, Iohn 3. 3. our whole nature being so vile, as we must not be restrained only, but universally changed anew, theirs were very strickt: but this is a false rule; for our Saviour Christ told the Scribes & Phari∣sees, that they should not enter into the Kingdome of heaven, nor any other, except their righteousnesse exceeded theirs.

The yongue man in the Go∣spell had done thus at the height, yet there was somewhat wanting to bring him to the Kingdome of heaven, to wit, to sell all and follow Christ, which he could not do without Faith. Many among the Heathens, their Philosophers and wise men among them especially, went thus farre, and yet came short.

2. Also they live by sense only, and not by Faith; as farre as they see, they will beleeve, but no further. If they have meanes, then they are jolly, if not, then dead, and shift as they can.

If God promise to a duety done a reward of blessing, if God stoppe into their hand and give them a pawne, they will beleeve, but if it be but his bare word, (as to give all to the poore) they dare not take that. Yet if a rich man come to them for forty or a hundred pound, and tell them they shall have it with increase at the quarters end, they will let him have it cheerfully, and trust him: If he say, you shall have a pawne al∣so if you please for better secu∣rity; No, saith hee, I will trust you for more than that: if I have but your word or have it under your hand for mortality sake, it is sufficient. But yet

they will not give to the poor, which is to lend to the Lord, though hee promise to repay it with advantage; yea though hee have given it under his hand. Esau lived by sense, choo∣sing the pottage before the birth-right. Moses lived by faith, choosing rather to be in adversity with Gods people under the hope and promise of deliverance out of Egypt, than to live still in Pharaohs Court, and there for the pre∣sent to enjoy the pleasures of sinne, and preferments of the world.

If they commit their chil∣dren to a rich man who is their friend, oh they are very glad, but not so confident and comfortable to commit them to God. If a great man promise to deliver them out of a trou∣ble, they are quiet & secure, but though the Lord promise so, they are not comforted. Now

all this is because they live by sense, and what they see they beleeve, and not by faith in God, whom they see not: and therefore they will not beleeve him. If they have wealth to leave their children they are comforted, if not, they di∣strust Gods promise, & choose rather to get riches by deceit, than to rest upon his word in the use of just and true dealing.

So they live in that course of life that is most plausible in the world, and not in that whereto God hath made his promise, as Moses did. In time of persecution they take the easiest way, and thinke them fooles that lose here, in hope of future gaine.

3. They live by presump∣tion, making no question but that their state is good, and that God will not suffer them to want, and that hee will save them at their death, when hee

never said any such thing, nor they bee the partyes to whom his promises are made. Or else if their case be not present∣ly good, yet they can call to God for mercy, and then all shall bee well. What a saucie boldnesse is this to challenge great things of God, which he never promised, to reape where he never sowed? As if one should come to a man and aske him twenty pound, saying, I know you will give mee it; Why, (will he say) did I ever promise you? if I did, I will be as good as my word, if not, thou art a bold fellow, in presuming to obtaine so groundlesse a suit.

4. Also they live after their owne lusts, every one as their heart leads them, either whol∣ly or in part, not crossing them∣selves of their will. It is for their profit, their pleasure, their minde, and therefore they will

doe it; If they bee in danger they will helpe themselves with a lye, a false oath, going to a Witch, and thinke it folly if they should not. These bee false and wicked rules, which make ill worke, and lead men to destruction.

Now if all this bee so, then how much may we bewaile the estate of the most that live a∣mong us, in that, that after such meanes of faith, so few will bee found true beleevers. For take out the five sorts that be here mentioned, who are no true beleevers, and how many will be left? But let us know their misery that are without true faith, and what punish∣ments remaine for such among us as live and die without it.

And therefore Ministers are to be exhorted to preach Faith more carefully, and the people to labour for this above all, and to know by what steps they

may come unto it.

Secondly, it serveth also to rebuke the servants of God, and such as have faith, that yet have little use or benefit of it, but live too much by sense (as was said before and as might plainly appeare if wee should examine the particulars,) whereby they dishonour God, and draw out an uncomforta∣ble life full of misery often∣times.

Oh what a happy life might we lead, if wee had this grace of faith? For what is it that makes us miserable at any time? our crosses, troubles? No, but this, that wee cannot depend upon God in these ca∣ses, for then we should be quiet, The servants of God have been cheerefull in great troubles, as Paul and Silus in the prison and stocks at midnight, Act. 16. The Martyrs cheerefull in pri∣son, at the stake, in the fire, and

have clapt their hands over their heads, to expresse the in∣ward joy of their hearts. But wee dishonour God and dis∣quiet our selves. And this is the reason, because our faith is no stronger, and we make so little use of it. And this is the cause that we misse many a good thing wee might have from God, if we did beleeve.

3. It serveth likewise for instruction, that seeing there is such a comfortable life to bee∣led, that wee would labour to grow better acquainted with it.

And to this end first, to know the promises of God scattered in his Word, and that wee ga∣ther them together; and get them written out, especially such as most concerne us. If we have an hearbe in our gar∣den that would case our griefe, and wee know it not, what are wee the neerer? And so if we know not the promises, though

they be in the booke, what are wee the better? If wee be to seeke when wee have need of them, wee may doe ill, though wee have them in our booke; for though sometimes God helpes his servants, that when they know not a promise, as soone as they in their trouble open the booke, they light up∣on a most fit place; yet this not to be trusted to.

2. Wee should remember them, and by Faith meditate on them, and apply them to our selves, and leane upon them as upon a rocke, fearing more that the earth should reele from you, and give you a fall, then the promises should faile you.

If wee had a most soveraigne medicine or cordiall, but have quite forgot where wee have laid it, it will little availe us when wee stand in need to have it presently applyed: and so it is in this case, seeing it is not

Notes

• * 1.1

  1. Faith what. 1.
• * 1.2

  Historie. 1
• * 1.3

  Tempor. 2.
• * 1.4

  Differences betweene true saith and tem∣porary vid. Down•••••• combat be∣tweene the flesh and the spirit, p. 266.
• * 1.5

  This tem∣porary faith is called faith abu∣sively be∣cause it is like to Faith, as the div••ll was called Samuel that was raised up like Sam.
• * 1.6

  Of this vid. Dikes deceitful∣nesse of mans heart cap. 4. 5. 6.
• * 1.7

  Faith of miracles.
• * 1.8

  True Faith.
• * 1.9

  Vse.
• * 1.10

  Object of Faith. Faith builds not it selfe, as Popery tells, upon unwritten verities.
• * 1.11

  Faith what.
• * 1.12

  Seat of faith.
• * 1.13

  Vse.
• * 1.14

  Vse 3.
• * 1.15

  2. Author and by what meanes.
• * 1.16

  Vse.
• * 1.17

  Causes.
• * 1.18

  Vse. 1.
• * 1.19

  Meanes.
• * 1.20

  Vse.
• * 1.21

  The Spirit.
• * 1.22

  Vse.
• * 1.23

  The Law his worke.
• * 1.24

  Naturall ter•• or.
• * 1.25

  Reasons of this terror.
• * 1.26

  Vse. 1.
• * 1.27

  Of the ma∣ny good u∣ses & rea∣sons why the Law must bee preached.
• * 1.28

  Gen. 3. 15.
• * 1.29

  Vse. 2.
• * 1.30

  Such as were never terri∣fied.
• * 1.31

  Such as havs out∣growne it.
• * 1.32

  Such as are still under ter∣rour and the spirit of bon∣dage.
• * 1.33

  The Gos∣pells wor∣king.
• * 1.34

  Diff. be∣tween it and nat. sorrow.
• * 1.35

  Betweene it and le∣gall ter∣rour.
• * 1.36

  Acts 24. 26. 27.
• * 1.37

  1 King 22 27.
• * 1.38

  Betweene it and counter∣feit con∣trition.
• * 1.39

  Psal. 25. 9.
• * 1.40

  It is not repentance
• * 1.41

  The work∣ing of the compani∣ons of con∣trition.
• * 1.42

  Necessity of contrition.
• * 1.43

  Difficulty.
• * 1.44

  Vse. 1.
• * 1.45

  Vse 2.
• * 1.46

  Iudg. 13. 23.
• * 1.47

  Answer to the con∣trites ob∣iections.
• * 1.48

  Psal. 51. 17.
• * 1.49

  Mat. 11. 28
• * 1.50

  Request
• * 1.51

  Luk. 18. 13.
• * 1.52

  Luk. 15. 19
• * 1.53

  Care.
• * 1.54

  Hope.
• * 1.55

  Rom. 5. 5.
• * 1.56

  Thirsting.
• * 1.57

  Psal. 42.
• * 1.58

  Selling all.
• * 1.59

  Buying.
• * 1.60

  Vse 1.
• * 1.61

  Mat. 5. 5.
• * 1.62

  Iohn 11.
• * 1.63

  Ioh. 4. 14.
• * 1.64

  Degrees of Faith.
• * 1.65

  1. Weake Faith.
• * 1.66

  Note Mat. 4. and Mat. 26 at the voice of the mai••e.
• * 1.67

  Mat. 16.
• * 1.68

  Nicodemus
• * 1.69

  Psal. 119.
• * 1.70

  Strong Faith.
• * 1.71

  Elizabeth Young.
• * 1.72

  Not gotten at once.
• * 1.73

  Notes.
• * 1.74

  Heb. 12. 2.
• * 1.75

  Act. 20. 24▪
• * 1.76

  Vse 1.
• * 1.77

  So Faith perfect.
• * 1.78

  Ioh. 11.
• * 1.79

  Vse.
• * 1.80

  Strong faith may be weak∣ned.
• * 1.81

  Causes or meanes.
• * 1.82

  Signes.
• * 1.83

  Vse.
• * 1.84

  5. Difficulty of Faith.
• * 1.85

  T•••• use hereof re∣spe••••••ng Gods ministers.
• * 1.86

  The use re¦specting the people.
• * 1.87

  Rarenesse of Faith, and few∣nesse of Be∣leevers.
• * 1.88

  Vse.
• * 1.89

  Vse.
• * 1.90

  Perpetuitie of true Faith.
• * 1.91

  See Down. Christ. wars. 1. part. l 3. cap. 43.
• * 1.92

  Vse.
• * 1.93

  How farre a beleever may fall.
• * 1.94

  Vse.
• * 1.95

  Whether a man may know that he hath faith.
• * 1.96

  Vse.
• * 1.97

  Of the signes of Faith.
• * 1.98

  Ezra. 9. 6.
• * 1.99

  Dan. 9. 7.
• * 1.100

  Vse.
• * 1.101

  See Gouge on the Eph. 6. 17 in the point of Faith. And Ro∣gers Trea∣••ses of the eighth companion of Faith.
• * 1.102

  Vse.
• * 1.103

  1. Pet. 5. 6.
• * 1.104

  Of the lets and inpe∣diments of faith.
• * 1.105

  Phil. 3. 8.
• * 1.106

  Ioh. 5. 44.
• * 1.107

  Divell.
• * 1.108

  Example.
• * 1.109

  Counsell.
• * 1.110

  Persecu∣tion.
• * 1.111

  Vse.
• * 1.112

  Contraries to faith.
• * 1.113

  Vnbeleefe.
• * 1.114

  Old world.
• * 1.115

  Lots sons.
• * 1.116

  Aegyp∣tians.
• * 1.117

  〈…〉〈…〉
• * 1.118

  Olious to God.
• * 1.119

  Punisht it.
• * 1.120

  Vse.
• * 1.121

  Deut. 29.
• * 1.122

  Presump∣tion.
• * 1.123

  Psal. 34. 9. 10.
• * 1.124

  Vse.
• * 1.125

  Act. 15.
• * 1.126

  Heb. 10. 22.
• * 1.127

  1. Tim. 1. 5
• * 1.128

  Act. & Mon.
• * 1.129

  How to live by Faith.
• * 1.130

  Iob 5. 19
• * 1.131

  Iam. 5. 11.
• * 1.132

  Reason.
• * 1.133

  Vse.
• * 1.134

  False rules.