Spiritual perfection, unfolded and enforced from 2 Cor. VII, 1 having therefore these promises, dearly beloved, let us cleanse our selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God / by William Bates ...

CHAP. VII. (Book 7)

The Power of Faith, to overcome all that is opposite to our Salvation. A Speculative Assent to Supernatural Truths is not Saving. The Efficacy of Faith against the Temptations of the World, proceeds from the Nature of its Objects, and the degrees of Assent, and the frequent ap∣plication of them to our Hearts. There is an incomparable difference between the good and evil things that are present, and those that are future. The Evidence and Importance, of future good things, and our interest in them, fixes our Assent, and makes it effectual. Justifying Faith consider'd in its Nature and Purifying Virtue. Faith in the disposals of Divine Providence, is a Fundamental Principle from whence many Practical Consequences are derived. The Heathens had very disparaging Conceits of God's Providence. The Scripture declares that nothing hap∣pens, without the knowledge, the Will, either permissive or approving, and the Ordering Providence of God. This is very influential to the Lives of Men.

4. I Will now Consider the Power and Efficacy of Faith, to overcome all that is opposite to our Salvation.

I shall premise, there is a common delusion, that has a pernicious Influence into the Minds and Lives of many: that those are true Believers, who yield a dry and barren Assent to the Mysteries of the Gospel, without the practical Belief of them. They do not foment and autho∣rise doubts by the pretence of Reason, nor excite revolts in their Minds, and entertain Objections against supernatural Truths; but they never felt the spirit and power of Faith in raising them above the low descents of Carnal Minds, and set∣ting their Affections on things above. The Love of the present World, like a stupifying Wine, causes in them a for∣getfulness of Heaven, and that which is the most dangerous Idolatry in the sight of God, is seated in their Hearts. The Understanding submits to divine Reve∣lation, but the Will is Rebellious against the divine Commands. They believe what is necessary to believe, but not what is necessary to do. They are satisfied with a speculative Faith, that costs no∣thing, and will go with them to Hell, for the Devils believe supernatural Truths. They are rich in the Notions of Faith, but poor in the Precepts of Obedience. Now in the Language of Scripture, sav∣ing Faith and knowledge of divine things are productive of such Affections and

Actions as are correspondent to the Na∣ture of the things believed. If the Head be inlightned, and the Heart in Dark∣ness, if one professes never so fully his Assent and Adherence to all the Articles of Faith, and the Beams of Faith are not visible in his Conversation, he is an Infidel. He that sayes, I know Christ, or* 1.1 which is Equivalent, believe in him, and keeps not his Commandments, is a liar, and the truth is not in him. Every habitual Sinner is an Unbeliever. Unfeigned Faith receives the Word of God in all its parts, Doctrines, Commands, Promises, not only as Infallibly true, but Superlatively good and precious, and intirely embraces them, with a despising of all things, that may come in Competition with them, and expresses the esteem and love of them in the practise. The two inseparable properties of Saving Faith are, 'tis Hum∣ble and Submissive to divine Revelation, 'tis Dutiful and Obedient to divine Pre∣cepts.

This being premis'd, I will consider the power of Faith, proceeding 1. From the Nature of the Objects upon which 'tis exercis'd. 2. From the degrees of its Assent and Adherence to them. 3. From the serious and frequent Application of the Objects to our Heart.

1. From the Nature of the Objects upon which 'tis exercis'd; now between them, and the most enticeing good things, and the most fearful evil in this present state, there is an incomparable difference. The Apostle tells us, This is the victory* 1.2 that overcomes the World, even our Faith. Victory supposes a Fight, and a Fight supposes an Enemy: The Enemy is de∣clar'd, the VVorld, including the Men of the VVorld, and the things of it. This Enemy is in Combination with the Devil and the Flesh. He is stil'd the Prince of this World, that manages the Temptations of it for the ruine of Souls. He tryes his poisons according to the dispositions of Men, in hopes of working in them. He presents to some a charm∣ing Cup, to intoxicate them with the pleasures of Sin: he tempts others with things of Lustre, with Titles of Honour and Dignity, that dazle their Minds, that they cannot give a true and safe judgment of things: he allures others with Riches. And as heat is doubled by reflexion, so he enforces his temptations, from the prevalency of these motives upon Men in all places and times. If these Me∣thods are unsuccessful to turn Men from God, he tryes to make terrible Impressi∣ons upon the Minds of Men by afflicting

Evils, by the rage of the perverse World. Now Faith is the victorious Principle, that defeats all his designs, and over∣comes all his strength. In Mechanical Operations, we judge by the force of the Mover, how easily a weight will be mo∣ved. Thus when Eternal Realities are by Faith put into the Scales against Tem∣poral Vanities, they infinitely outweigh them. The Apostle makes a judicious comparison; Our light Afflictions that are* 1.3 but for a moment, work out for us a far more exceeding and eternal weight of Glory. He extreamly vilifies things present, and magnifies things future. All that is pleasant or painful here is but for a mo∣ment, and in true value is infinitely in∣feriour to the good things, and the evil to come. I count, saith the Apostle, the Afflictions of the present time, are not to be compared with the Glory that shall be revealed: And since the impressions of Pain are incomparably stronger, and more affecting Humane Nature than im∣pressions of Pleasure, one sharp Pain deads the sensitive Faculties to the most vehement Pleasures. We are assured by irresistible evidence, that the Happiness of this World is in true value infinitely inferiour to the Happiness of the next. The most pleasant things here cannot satisfie the narrow Faculties of Sense:

The Eye is not satisfied with seeing, nor the Ear with hearing; but the Favour of God, and the blessed effects of it, pass all Understanding, our most comprehen∣sive Faculty.

There is more Shadow than Light in our brightest Condition, more Gall than Honey in our sweetest Fruitions: But suppose the appearance of Worldly Hap∣piness, gilded with specious tinctures, were truly great and goodly, joyful and satisfying, according to the Fancies of Carnal Men, yet the Price would ex∣treamly fall, by considering they are of no longer continuance, than the flight and expiring Breath of our present Life. The Glory of this World is like a flash of Lightning in its appearing and va∣nishing. The longest Line of Time, from its first rise to its last period, is but a point to Eternity. Now that Happi∣ness which is fading, is not true Happi∣ness in its own Nature, nor correspon∣dent to our reasonable Desires: For the apprehension of its approaching end, will imbitter the relish of the present en∣joyment.

But the Happiness of the next Life is doubly infinite, in the degrees and dura∣tion. The least part of that Happiness is a perfect freedom from any touch or shadow of Evil. Humane Language

has not words worthy or fully signifi∣cant to describe it. God, who is an in∣finite Good and Goodness, communicates himself to the immortal Soul, accord∣ing to its utmost Capacity and Desires. It seems impossible for Men to offer such violence to their Understandings, as calmly considering, and in cold blood, to prefer the Fashion of this World that passes away, before the perfect and un∣changeable Happiness in the next World.

2. According to the degrees of our assent to future eternal things, such is their victorious power in our Souls. The objective efficacy of things is not from their existence, but from their evidence to our Minds. Now according as our Apprehensions are more clear, and our Belief more stedfast of things future, such impressions are made either of ter∣rour or desire in our Breasts. The Apo∣stle defines Faith to be, The substance of* 1.4 things hoped for, the evidence of things not seen. It represents things future and distant, as present and in our actual pos∣session. A superficial fluctuating belief of the good or evil things in the next state, is of no force to encounter present Temptations, and vanquish the Carnal Affections. The report of the Senses concerning things present, will prepon∣derate the Authority of God's Word,

that declares things future infinitely to exceed them. All Fire has Heat; but not strong enough to melt down Gold and Silver. There is an assent in every degree of Faith, but not able to over∣come the World. A radicated firm be∣lief of the infallible Truth, the transcen∣dent Goodness, and our sure right in Heavenly things, will cause all the false colours of this World, the shadows in masquerade, to disappear.

The evidence and importance of things fixes our Resolutions to adhere to them. The Son of a King, and Heir of a King∣dom, will invincibly assert the truth of his Relation and Title. A sincere Be∣liever of the Heavenly Glory, and his Eternal Interest in it, will live in that Faith, and dye in it; and dye for it, if necessity require. The belief of it has a vital taste, a Joy sincere and sweet, that makes the pleasant temptations of the World nauseous. As Faith is the foun∣dation and basis of Hope, ('tis the substance of things hoped for,) so Hope is reciprocal∣ly as a strong Pillar that establishes the ba∣sis upon which 'tis fix'd: For one volun∣tarily and stedfastly believes that which is for his advantage and comfort. The serious belief of the prepared Plagues for those who are unfaithful to God, and their Souls hereafter, will make all the Evils threa∣tened

and inflicted upon the godly here, to be contemptible. If we are sur∣rounded with an army of Evils, let Faith draw forth the Powers of the World to come, we shall be more than Conquerors. There are many Temptations we can∣not avoid; there are none but we may vanquish by the Power of Faith. The Fear of God, like Aaron's Rod turned into a Serpent, that swallowed up the Rods of the Magicians, will over-rule the Fear of Men, and make those Evils that to naked Nature are invincible, easily endur'd. This is evident from the Courage and Constancy of the Martyrs, who despised the proudest Tyrants upon their Thrones, and the most cruel Exe∣cutioners upon the Scaffold: The effects of Faith in the time of its triumph. If the same Objects have not the same effi∣cacy in the Minds of Men, 'tis for want of Faith. If Faith declines, we shall faint and dye away. Peter walk'd on the Sea while he relyed on the Word of Christ, but when a blast of Wind shook his Faith, he presently sunk. The Apo∣stles doubted of Christ's Power, when a Storm fell upon the Ship: Our Saviour first rebuk'd their Fear, before he laid the Storm, (Why are ye afraid, O ye of little Faith?) as a danger more near, and of worse Consequence.

Let us try the singular efficacy of Faith, by exercising of it upon eternal Objects: Let our Faith represent to us in as lively a manner, the eternal Judgment, as Enoch had a prospect of it; Behold the Lord comes with ten thousand of his Saints, to judge all the ungodly: Let Faith direct its view to him, rending the Heavens, and coming in his own Glory, as the Son of God, and in his Father's Glory, as constituted by him to be Judge of the World, and in the Glory of the mighty Angels, his Attendants: Let Faith con∣template the Judge upon a white Throne, the Emblem of his Holiness, whom none can surprise or resist: Let Faith make that day as present, when there will be no place for Repentance; when the Fountain of Mercy to Sinners will be sealed for ever; when the Books of Eternal Life and Death shall be opened, and all Men shall receive an irrevocable Judgment; a Judgment so fearful, that Sinners how great and terrible so ever they were in this World to others, shall call to the Mountains to fall on them, and the Hills to cover them, from the Wrath of the Lamb: For his day is come: A Judg∣ment so strict, that the Righteous shall scarcely be saved. Now what impressi∣ons of tormenting Fear, or reviving Hopes, will the strong Belief of the

Eternal Judgment, and the Consequences of it, make in us, when Heaven and Hell shall divide all Men, according as we are prepared or unprepared for the Tryal of that deciding Day? How will it make us circumspect and cautious to avoid Evil, active and ardent in doing Good; for every thing must be brought in Judgment? How ambitious and dili∣gent to be accepted of our Judge? Let Faith open a Window into Heaven, and represent the Saints in their Sun-like Brightness, their Glory and Joy, and triumphant Felicity in the Eternal King∣dom, where God is all in all. How will the believing view of this, rectifie our Minds, and convince us that nothing de∣serves our high Esteem and Love, but the Favour and Fruition of the blessed God?

Let Faith open the fatal Gates of Hell, that are never shut upon the Dam∣ned, and discover the Scenes of Woe, the Sights of Horror, the tormenting Passions of Reprobates, their desperate Sorrow for the loss of Heaven, and fierce indignation that others enjoy it; both which are implyed in their weeping, and wailing, and gnashing of Teeth. How powerful will this representation be, to keep us in awe and order, to controle the Lusts, and Licentiousness of Carnal Appetites? How would this double Vi∣sion

make us esteem all the good things here as vile as dross, and all the evil as light as Feathers, in comparison of eter∣nal things? How would this inspire us with resolutions to take Heaven by vio∣lence, and to fly from the Wrath to come?

3. The efficacy of Faith proceeds from the serious and frequent application of Eternal Objects to our Minds and Hearts. All that are Christians in Profession, pre∣fer in the Idea and Speculation, Eternal Things before Temporal; but in Pra∣ctice and Choice, the most prefer Tem∣poral before Eternal. Present and sen∣sible things strongly affect the Carnal Faculties, and excite the Natural Incli∣nations that were dormant in the ab∣sence of alluring Objects; but when awaken'd, they distract and scatter the Mind, from a just comparing of things present and things future; and the Will applyes the Thoughts to what is delight∣ful to the carnal part, and the applica∣tion determines the choice. The inter∣position of Earthly things, eclipse the Light of Faith, and weakens the refle∣ctions of that Light upon the Mind: A strong Temptation defaces the impres∣sion of things future, though infinitely great; and consequently the Passions prevail, and Faith is vanquish'd. What Man that has Heaven and Hell in his

view, and considers that the Day of Death and Judgment are equally uncer∣tain as to the fix'd time, and equally cer∣tain as to the event, and that this short Life must issue either into rivers of Plea∣sure for ever, or into an abyss of endless Misery, can be doubtful a moment, what to choose and what to avoid? Yet 'tis evident, that vast numbers of Men that are between two Eternities, are in∣different and unconcerned, into which their Lot shall be determined. The inchanting World darkens the remem∣brance, and damps the desire of Hea∣ven, and extinguishes the fear of Hell. Transient Thoughts of future things can∣not excite and influence the Affections, nor regulate the Will and Actions, ac∣cording as the moment of them requires. Moses despised the Pomp and Pleasures of the Egyptian Court, and chose Afflicti∣ons with the People of God, because he had an intent and fix'd Eye upon the future Reward. Paul had a Heavenly Vision, the Idea of which was always bright in his Memory, and a Heavenly Conversation. Now Faith supplies the want of Vision; and if its acts are not in∣terrupted by Earthly Objects deadness, will continually inspire us with suitable affe∣ctions to eternal things. Above all other means let us fly to Prayer, that the

Holy Spirit, by his illuminating guidance, would direct our Minds, and actuate our Faith: We have received the Spirit, that* 1.5 we may know the things given us of God: That the Spirit would be our Remem∣brancer, and strongly impress eternal things upon us: Without his Influence our Consideration will be cold and ineffectual.

2. There is a justifying Faith. The Apostle declares, Being justified by Faith, we have Peace with God. This is very clearly open'd in the Gospel; yet there have been lately publish'd some Conten∣tious Writings about it, mix'd with such Railleries and Contumelies, that have opened a Scandalous Scene, and exposed Religion to the Derision of Libertines, and profane Spirits, and affected the Godly with sorrowful impressions, and with earnest longings after the Kingdoms of Light and Love, where Ignorance and Strife are abolish'd for ever. Inju∣rious Language convinces none, but ren∣ders the Minds of Men more averse from Instruction: We are not likely to discover the Truth in a mist of Passion; but when Truth is calmly convey'd, the Mind is more attentive to receive it, and its convincing and perswasive Power in∣sinuates into us. Christian Love would lessen the number, and allay the heat of our Controversies.

I have discours'd elsewhere concern∣ing* 1.6 Justifying Faith, and shall now very briefly glance at some things, wherein its Nature and purifying Vertue con∣sists.

Justification is an Act of God as su∣preme Judge, invested with the Relation of a Father, wherein his Majesty and Mercy are equally illustrious, in pardon∣ing our Sins, and conferring upon us a right to Eternal Life, for the Satisfaction and Merits of Christ's Righteousness imputed to us, and received by Faith. Faith is the Condition that qualifies us to have Pardon applyed to us; and its* 1.7 Nature consists in receiving Christ upon the terms of the Gospel; that is, our unfeigned accepting him as our Prince* 1.8 and Saviour, and intire relyance upon him. The general belief of the Gospel is not Justifying Faith; but our regular trust in the pardoning Grace of God, necessarily includes our performing the Condition of the Promise; that is, a re∣lyance on Christ, joyn'd with a sincere resolution to obey him. A particular perswasion that our Sins are pardoned, is not Justifying Faith: We are com∣manded to believe, that we may be par∣doned. Many sincere Believers have di∣stracting Doubts about their Pardon: The matter being of infinite importance,

they are fearful in the inquiries of their Title to it. And others are deceived with Presumption in stead of Faith in Christ, and Security in stead of Peace with God. And by this we may under∣stand from whence the purifying Vertue of Faith, as it justifies, proceeds; for it necessarily supposes us to be under the guilt of Sin, and in desperate Misery; that we are obnoxious to God's Tribu∣nal, who is a righteous and holy Judge, angry and incens'd for our Sins, and will be a revenging Judge to all that continue in their guilty state; and that our Par∣don and Right to Eternal Life are to be intirely ascrib'd to the soveraign Mercy of God, the Original Cause, and the Blood of Christ, the Meritorious Cause* 1.9 of it. Now Faith works by Love; the Love of God to us apprehended by Faith, and our Love to him, which is the refle∣xion of his Beams shining in our Hearts, and is the powerful Principle of Obedi∣ence to him. The well-grounded Belief that God will save us, and bring us to Eternal Glory, does naturally and neces∣sarily inspire the Breast of a Christian with a holy Fear of Sin that provokes him, and a constant Care to please him in all things. Besides, God in dispensing his pardoning Mercy requires our perse∣verance in a holy Conversation. What

our Saviour said to the Man miraculously cur'd of his inveterate Disease, Behold* 1.10 thou art made whole, Sin no more least a worse thing befall thee, is virtually said to every pardon'd Believer: when God speaks peace to his people, 'tis with this Caution, let them not return any more to folly. I shall under another Head speak of Faith, as the Effectual Means of our Sanctification, and now will proceed.

3. Faith in the disposal of all things by the Infallible Providence of God, is one of those universal Principles, those prime and great Truths, rich in practi∣cal Consequences, that are powerful to compose and calm our Minds and Hearts in the midst of the visible disorders and confusion of things in the present World. The Heathens measur'd the Divine Per∣fections by the compass of their narrow Understandings. They could not con∣ceive, that one God was able to order all things, and form'd a vast number of Subordinate Gods to whom the care of particular things was Committed. They blasphem'd him in their Imaginations, thinking him to be like Mortal Kings, insufficient to govern immediately seve∣ral Kingdoms and Nations, divers in their Customs and Languages: who are constrain'd to manage their Affairs by the number, variety and order of Offi∣cers:

Vice-Roys to divide the Govern∣ment, Counsellors to advise about occur∣rences of Moment, Secretaries to give Commissions and make dispatches, Judges to dispense the Laws, Military Officers to prevent Tumults.

Others confin'd his Presence and Agen∣cy to the Heavens, and sequester'd him from the lower World, the mutable Sphere of the Elements, and of Men and their Actions, leaving them under the dominion of Fortune. Others thought that he was so content with his own Felicity, that all things without him were distant from his Thoughts and Care, and that to regard and regu∣late the multitude of Emergencies in this lower World, would disturb his Felici∣ty. Thus the Professors of Wisdom, like the Foolish Harpaste that Seneca speaks of, who insensible of her own blindness, alwayes complain'd the Sun was down and the house dark, thought all things were left at random, in loose disorder, and confusion here below. Nay some of the clearest spirits, and most Vertuous among the Heathen, could not reconcile the Oppressions and Infelicities of Good Men, and the Prosperity of the Wicked, with the Rectitude and Equity of the Divine Providence; and express'd their Discontents in the Stile and Accent of

their Passions. Of this we have two Emi∣nent Instances: Brutus, who with inviolable Integrity, had as a Senator managed the Publick Affairs, and with undeclining Courage endeavour'd to recover his Countrey from Ignominious Bondage, when Vanquisht by the Usurpers, broke* 1.11 out into a Tragical Complaint, O Virtue, I worship thee as a substantial Good, a Deity, but thou art an empty Name, an Idol. The Emperor Titus, who was the delight of Mankind for his goodness and benignity;* 1.12 surpriz'd with Death in his flourishing Age, accus'd Heaven that his Life was unjustly snatcht from him. The ways and thoughts of God in the Government of the World are above the wayes and thoughts of men, as the heavens are higher than the earth. And if his Wisdom had not de∣scended from Heaven, and discover'd it self in the Sanctuary, We should be foolish, and like the beasts that perish.

But the Word of God assures us, that nothing happens in this tumultuous and tempestuous World, without the Know∣ledge, the Will, either approving or permissive, and Efficiency of God so far as to dispose the worst Evils by his po∣werful Providence subordinately to his* 1.13 main End, that is alway good. Nothing is so high as to be exempted from the Do∣minion, nor so low as to be excluded

from the Care of his Providence.

1. We are assur'd that all things and persons are under the Eye and Inspection of his Providence. No silence, no soli∣tude nor darkness can hide the Designs and Actions of the Wicked▪ nor the Sufferings of his People from his perfect Knowledge. How many Millions of Inhabitants are in the World, how diffe∣rent their Conditions and Circumstances, ebbing or flowing, but they are all actu∣ally and distinctly known to God. With∣out his Universal and Infallible Know∣ledge, it were impossible that God should Govern the World and Judge it. Tor∣quatus Manlius a Noble Roman, though blind through Age, was chosen Consul and General, to Rule the State, and the Army. But no Arguments, no Intrea∣ties could perswade him to Consent to it: he answer'd, That it was absolutely* 1.14 absurd, that the Lives and Estates of others should be Committed to his Providence and Protection, who must manage all things by the Eyes of others. The Perfection of God's Knowledge qualifies him to Go∣vern the World, and is the Foundation of Trust in him. He tells the number of the Stars, that seem innumerable, Psal. 147. 41.: and from hence the Psalmist encourages the Church, that was then disperss'd in Captivity, that he could ga∣ther* 1.15

the out-casts of Israel, though scat∣ter'd in strange Countries, and build up Jerusalem. He not onely numbers the Stars, but the hairs of our Heads; that are of so small Consideration. All Crea∣tures are supported in their Beings and Operations by his Power, therefore 'tis impossible they should be without his Knowledge, and that any thing should be done by them, or befall them without his disposing VVill.

2. The Providence of God is not merely Theoretical, but Active, and or∣ders all things. He rides upon the heavens:* 1.16 that is, regulates their Motions as easily as a skilful Rider manages a Horse. The Stars, that in the Language of Scripture are the Armies of Heaven, for their Num∣ber,* 1.17 Order, and Actions, he calls by their names: that is, absolutely Commands them. For his Call is always effectual and exactly accomplish'd. As in the Creation, He spake and it was done: he commanded, and it stood fast. So in the Conservation and Government of the VVorld, his VVord is as Powerful. Lift* 1.18 up your Eyes on high, and behold who hath created these things, that bringeth out their host by number: he calleth them all by names, by the greatness of his might, for that he is strong in power, not one faileth. He is not only the God of the hills, but of the val∣leys:* 1.19

There is nothing so inconsiderable, but is under the immediate disposal of his Providence. A Sparrow worth but half a farthing, does not fall to the ground,* 1.20 nor a hair of our heads without his disposal. All the Casualties and Contingencies in the World are order'd by him. The Ar∣row shot at a venture was directed by an Invisible Eye and Hand, to smite the King of Israel between the Joynts of his* 1.21 Harness, and wound him to Death. The most arbitrary and free Causes are under his determining Influence. The Hearts of kings are in his hands, and are turn'd by him as rivers of waters, which a Gar∣diner turns into several Channels for to make his Ground fruitful. Sin that is directly contrary to his Law is not only permitted and restrain'd, but order'd as a means to illustrate his Providence, Ju∣stice and Goodness. Joseph's malicious brethren sold him into Egypt, but God sent him, to make provision for the Fa∣mily of Jacob in a time of extreme Fa∣mine. He permitted the lying Spirit to deceive Ahab, by inspiring his false Pro∣phets to encourage him to go to Ramoth Gilead, that he might Fall in Battle. He gives Riches and Honour to his Enemies, who presumptuously break his Laws of the greatest Consequence, and foresees they will abuse them and prodigally pe∣rish.

It was an incredible Conception to the Heathen, that One God was able to go∣vern the World: But his Power and Un∣derstanding are truly infinite; and 'tis more easie to him, than for a Man to lift a Feather. The Accidents in this World are innumerable, but cannot distract an infinite eternal Mind, nor cause weari∣ness in the Almighty. Every Agent must be united by active Power with the Ob∣jects upon which it immediately works. The Power of God is his Essence, not a separable quality; he is intimate and present with all things. One Sun is suf∣ficient to measure Times, distinguish Sea∣sons, and to preserve an intire World of living Creatures; the meanest Worm or Herb is cherish'd by its Heat, as if all its Influences were confin'd for their pre∣serving. And is not an infinite God sufficient to support, and dispose all things?

3. Divine Providence is more special and tender towards God's peculiar Peo∣ple. The Eyes of the Lord run to and ••ro through the whole Earth, to shew himself* 1.22 strong in behalf of those, whose Hearts are perfect towards him. His tender Mercies, (his extensive Attribute) is over all his Works: But more eminently exercised according to their degrees of Goodness, and his Propriety in them. Our Saviour

inferrs by the clearest Consequence, that the Divine Providence, that reaches to the falling of a Sparrow, is much more concern'd for his People; accordingly encourages his Disciples, Fear not, ye are of more value than many Sparrows. God is the Saviour of all Men, especially of those who believe. Now as when the rea∣son of a Command has a direct aspect upon us, it more strongly binds us to obey God, so when the reason of a Pro∣mise has a peculiar respect to us, it en∣gages God more strongly to preserve us. God has a Right to all Mankind by a general Tenure, but a special Interest in the Godly. He is the King of Nations, and the King of Saints: 'Tis his dearest Title, above all the Titles of Majesty ascribed to him. They are precious in his esteem, his Treasure, his Jewels, the* 1.23 most valuable part of his Treasure, the* 1.24 Jewels of his Crown, the most radiant and rich Jewels. Propriety and preci∣ousness engage his powerful and propi∣tious Providence for their Good. They are exposed to many Evils for their Re∣lation to him their Heavenly Father, and for his Image shining in them: For thy sake we are killed all the day long: They are like a flock of Sheep among Wolves and Tigers, unable to defend themselves. His compassionate Love ex∣cites

his Power for their preservation. The Zeal of the Lord of Hosts shall do this. His Love inclines him, and his Promise ingages him never to leave nor forsake them: When they are ready to despair, he is ready to deliver. Now the firm belief of the universal Providence of God, and his special Care for his People, is like a Rudder to a Ship, without which 'tis constrained to yield to every Storm; but guided by it, sails with eve∣ry Wind to its design'd Port. When God enter'd into a Covenant with Abra∣ham, he assures him, I am the almighty* 1.25 God, walk before me and be perfect. Eve∣ry deflection from our Duty, proceeds either from the hope of obtaining some temporal Good, or the fear of incurring some temporal Evil: These Passions are very forcible in Mens Breasts. We see how powerful they are in sensitive Crea∣tures; even in a Grey-hounds coarsing a Hare, Hope adds Wings to the Feet of the one, and Fear adds Wings to the Feet of the other. Men without Faith in God, will break through his Laws, when Temptations work on their Hope or Fear; for they are under the domini∣on of Sense: But the belief of God's All-sufficiency, that he is a Sun to supply us with all truly desirable good things, a Shield to secure us from all destructive

Evils, confirms our Dependance on him, and ingages our Obedience to him.

This conduces to our present Peace, and future Blessedness. There are secret springs of Providence that work some∣times in an extraordinary manner for the preserving his People. Joseph was raised from a Prison to a Principality. The poor Prophet was fed by a Raven, when the wicked King was like to starve in his Palace. The malicious design of Haman, to destroy the whole Nation of the Jews, was frustrated, and reflexively pernicious to himself, by a strange concurrence of Circumstances, ordered by Divine Provi∣dence. The faithful Companions of Daniel, who resign'd themselves to his Will and Wisdom, were rescued from the Furnace and Fury of the proud King by an Angel.

But many times the Saints of God are involved in common Calamities: Inun∣dations, Earthquakes, the Pestilential Air, Sword, Famine, make no difference between the innocent and the guilty: The Sun rises upon the evil, and the good; the Thunder falls on the good and evil: Nay, as our Saviour tells his Disciples, They* 1.26 shall weep and lament, when the World re∣joyces: But he comforts them with the assurance, that their Sorrow shall be turn∣ed into Joy. The Apostle declares, We know all things work together for good, to* 1.27

them that love God. There are mysteri∣ous depths in the Oeconomy of Provi∣dence, that the short Line of our Rea∣son cannot sound: But we may rely up∣on the Promise of God, who can bring Light out of Darkness. We have an il∣lustrious proof of his universal Provi∣dence, in the regular disposal of Natural Causes, superiour, middle, and lowest, in such a union, that from the insupera∣ble Discord of Natures, the insuperable Concord of Operations proceeds, for the preserving of the World. The Afflicti∣ons of the Saints are medicinal to pre∣vent or recover them from Sin: And what Man of Understanding does not esteem his Physician, that prescribes bit∣ter Remedies for his Health, before a Cook, that prepares things pleasant to his Taste. Faith sees the Love of a Fa∣ther through a Cloud of Tears; and that he is as gracious when he corrects us for our Transgressions, as when he incourages us in his Service. In the Sufferings of his People from the wickedness and wills of their Enemies, his Wisdom and Power appear in ordering them for excellent Ef∣fects: For the same things that increase the Guilt and Punishment of their Ene∣mies, increase the Graces and Reward of the Saints. These light Afflictions that* 1.28 are but for a moment, work out for them an

exceeding eternal weight of Glory. When all the Folds of Providence shall be open∣ed, we shall clearly understand every Dispensation was as it ought to be, and for the best.

The belief of this is the reason of those Commands; Be careful for nothing, but in every thing by Prayer and Thanks∣giving,* 1.29 let your requests be made known to God: And the Peace of God that passes understanding, shall keep your Hearts and Minds, through Jesus Christ. An unbe∣lieving Heart anticipates future Evils, exasperates present Evils, and makes sharp reflections on past Evils. It makes Men dead with Fear, drunk with Sor∣row, mad with Oppression. Faith in the gracious Providence of God, frees us from vain fears, sad prognosticks, and the miserable perplexities that torment the Minds of Men. Musing on our Mi∣series is like chewing a bitter Pill, that is readily swallowed by resignation to the blessed Will of God, the Rule of Goodness. Faith inlightens us to con∣sider things with a rectified Judgment, and not with the partiality of the Passi∣ons. In the Churches extremity, when the conspiring Enemies are great in num∣bers and power, Faith raises the droop∣ing Spirits, If God be for us, who can be against us. When Antigonus was ready

to ingage in a Sea-fight with Pi••lomy's Armada, and the Pilot cryed out, How many are they more than we! The coura∣gious King replyed, 'Tis true, if you count their numbers; but for how many do you value me? One God is All-suffi∣cient against all the combin'd Forces of Earth and Hell. We are therefore com∣manded to cast all our care on him; for he cares for us. 'Tis very dishonourable to God to distrust him in doing our Du∣ty: For it proceeds either from a jealou∣sie of his Goodness, or low thoughts of his Power; as if he were unable and unwilling to save us. A prudent use of Means is requisite, otherwise we do not trust but tempt his Providence: There is a vicious Carelesness, and a vertuous Care; but diffident and anxious Cares, as if all things run at random without the ordering of our Heavenly Father, is not only fruitless, but pernicious. The Apostle tells the believing Hebrews, Ye have need of Patience, that after ye have done the Will of God, ye may inherit the Promise: Some Evils would admit of no Consolation without the Promise: But the just shall live by Faith, of God's pre∣sence with them to support and relieve them in their Sorrows, and of a perfect and gracious deliverance out of them. God will shortly put an end to the Ma∣lice

of the Wicked, and the Patience of the Saints. In the next State, when he has clear'd our sight, we shall justifie his Wisdom, and discover that all Events were divinely ordered, and are beautiful to admiration. Now in the Churches distress we are apt to say with Gideon, If the Lord be with us, why then is all this befallen us? But then we shall turn the current of our wonder upon our Igno∣rance and Infidelity; that notwithstand∣ing the Evidence of the Word, and the Experience of the Saints, prove that God turns all Temporal Evils to their Spiri∣tual Good, yet we are unbelieving.

Notes

• * 1.1

  1 Joh. 2. 4.
• * 1.2

  〈◊〉〈◊〉 Joh. 5.
• * 1.3

  2 Cor. 4.
• * 1.4

  Heb. 11.
• * 1.5

  1 Cor. 2. 12.
• * 1.6

  Sermons of the Forgiveness of Sins.
• * 1.7

  1 Joh. 12.
• * 1.8

  Acts 5. 31.
• * 1.9

  Rom. 3. 25.
• * 1.10

  John 5. 14.
• * 1.11

  O virtus te Co∣lui ut rem, sed nomen inane es.
• * 1.12

  Coelumque mul∣tum conquestus eripi sibi vitam immerenti. Suet. Psal. 73.
• * 1.13

  Non specie sed ordine placent nam vitiorum, nostrorum non est author deus sed ordinator. Aug.
• * 1.14

  Impudentem & gubernatorem, & imperatorem esse, qui cum alients oculis ei omni•• agenda sunt, postulat sibi aliorum cu∣pita & vitos Committi. Liv.
• * 1.15

  Luk. 12. 7.
• * 1.16

  Deut. 26.
• * 1.17

  Psal. 147. 4.
• * 1.18

  Isa. 40. 26.
• * 1.19

  1 Kings 20.
• * 1.20

  Mat. 10.
• * 1.21

  1 Kin. 22.
• * 1.22

  2 Chron. 16.
• * 1.23

  Exod. 19. Zech. 3.
• * 1.24

  Mal. 3.
• * 1.25

  Gen. 17. 1.
• * 1.26

  John 16. 20.
• * 1.27

  Rom. 8. 28.
• * 1.28

  2 Cor. 4. 1.
• * 1.29

  Phil. 4. 6, 7.