The life of faith in three parts, the first is a sermon on Heb. 11, 1, formerly preached before His Majesty, and published by his command, with another added for the fuller application : the second is instructions for confirming believers in the Christian faith : the third is directions how to live by faith, or how to exercise it upon all occasions / by Richard Baxter.

CHAP. I. An Enumeration of the Particular Cases in which especially Faith must be used. 1. How to live by Faith on GOD.

THE General Directions before given must be practised in all the Particular Cases following, or in order to them: But besides them, it is needful to have some special Directions for each Case. And the particular Cases which I shall instance in are these: 1. How to exercise Faith on GOD himself: 2. Upon Jesus Christ: 3. Upon the Holy Ghost: 4. About the Scripture Precepts and Examples: 5. About the Scri∣pture Promises: 6. About the Threatnings: 7. About Par∣don of sin, and Justification: 8. About Sanctification, and the exercises of other Graces; 9. Against inward vices and temp∣tations to actual sin: 10. In case of Prosperity: 11. In Adver∣sity and particular Afflictions: 12. In Gods Worship, pub∣lick and private: 13. For Spiritual Peace and Joy: 14. For the World, and the Church of God: 15. For our Relations: 16. In loving others as our selves: 17. About Heaven, and following the Saints: 18. How to die in Faith: 19. About the coming of Christ to Judgement.

GOD is both the object of our knowledge, as he is revealed in Nature, and of our Faith, as he is revealed in the holy Scriptures. He is the first and last object of our Faith. It is life eternal to know him the only true God, and Jesus Christ whom he hath sent. Ye believe in God, believe also in me; was Christs order in commanding and causing Faith, Joh. 14.1. Seeing therefore this is the principal part of Faith (to know God, and live upon him, and to him) I shall give you many (though brief) Directions in it.

Direct. 1. Behold the glorious and full demonstrations of the Being of the Deity, in the whole frame of nature, and especially in your selves.

The great argument from the Effect to the Cause, is un∣answerable. All the caused and derived Beings in the world, must needs have a first Being for their cause: All Action, In∣tellection and Volition; all Power, Wisdom and Goodness, which is caused by another, doth prove that the cause can have no less than the total effect hath. To see the world, and to know what a man is, and yet to deny that there is a God, is to be mad. He that will not know that which all the world doth more plainly preach, than words can possibly express, and will not know the sense of his own Being and faculties, doth declare himself uncapable of teaching, Psal. 14.1. & 49.12, 20. Isa. 1.2, 3. It is the greatest shame that mans under∣standing is capable of, to be ignorant of God, 1 Cor. 15.34. and the greatest shame to any Nation, Hos. 4.1. & 6.6. As it is the highest advancement of the mind, to know him, and therefore the summ of all our duty, Prov. 2.5. Hos. 6.6· 2 Chron. 30.21, 22. Isa. 11.9. 2 Pet. 2.20. Rom. 1.20, 28. Joh. 17.3.

Direct. 2. Therefore take not the Being and Perfections of God, for superstructures and conclusions, which may be tryed, and made bow to the interest of other points; but as the greatest, clearest, surest truths, next to the knowledge of our own Being and Intellection: And that which all other (at least, not the pro∣per objects of sense) must be tryed and reduced to.

When there is no right method or order of knowledge, there is no true and solid knowledge. It is distraction, and not know∣ing,

to begin at the top, and to lay the foundation last, and reduce things certain to things uncertain. And it is no wiselier done of Atheists, who argue from their apprehensions of other things, against the Beings or Perfections of God. As when they say, [There is much evil in the world permitted by God; and there is death, and many tormenting pains befall even the in∣nocent bruits; and there are wars and confusions, and ignorance and wickedness, have dominion in the earth: Therefore God is not perfectly good; nor perfectly wise, and just, and powerful in his government of the world.] The errour in the method of arguing here, helpeth to continue their blindness. That God is perfectly good, is prius cognitum: Nothing is more certain than that he, who is the cause of all the derived goodness in the whole Universe, must have as much or more than all himself: Seeing therefore that Heaven and Earth, and all things, bear so evident a witness to this truth, this is the foundation, and first to be laid, and never more questioned, nor any argument brought against it. For all that possibly can be said against it; must be à minus notis, from that which is more obscure. See∣ing then that it is most certain by sense, that calamities and evils are in the world; and no less certain that there is a God, who is most perfectly good; it must needs follow that these two are perfectly consistent; and that some other cause of evil must be found out, than any imperfection in the chief good. But as to the Being of things, and Order in the world, it followeth not that They must be as g••od and perfect as their Maker and Governour is himself: nor one part as good and perfect in it self as any other. Because it was not the Crea∣tours purpose when he made the world, to make another God, that should be equal with himself (for two Infinite Be∣ings and Perfections, is a contradiction.) But it was his will to imprint such measures of his own likeness and excellencies upon the creatures, and with such variety, as his wisdom saw fittest; the reasons of which are beyond our search: The Di∣vine Agency, as it is in him the Agent, is perfect: But the effect hath those measures of goodness which he was freely pleased to communicate.

And as I have given you this instance, to shew the folly of trying the certain foundation by the less certain notions or

accidents in the world; so you must abhor the same errour in all other instances: Some wit may consist with the que∣stioning of many plain conclusions: But he is a fool indeed, who saith, There is no God, or doubteth of his essential pro∣perties, Psal. 14.1, 2. Rom. 1.19, 20, 21.

Direct 3. Remember that all our knowledge of God, while we are in the body here, is but enigmatical, and as in a glass; and that all words which man can speak of God (at least except Being and Substance) are but terms bel••w him, borrowed from his Image on the Creatures, and not s••gnifying the same thing for∣mal••y in God, which they signifie in us.

If you think otherwise, you will make an Idol in your conception, instead of God: And you will debase him, and bring him down to the condition of the creature. And yet it doth not follow that we know nothing of him, or that all such expressions of God are vain, or false, or must be difused: For then we must not think or talk of God at all. But we must speak of him according to the highest notions, which we can borrow from the nobl••st parts of his Image; confessing still, that they are but borrowed: And these must be used till we come nearer, and see as face to face; and when that which is perfect is come, then that which is imperfect shall be done away, 1 Cor. 13.10, 11, 12. And yet it is (in com∣parison of darker revelations) as with open face that we behold as in a glass the glory of the Lord; and it is a sight that can change us into the same Image, as from glory to glory, as by the Spirit of the Lord, 2 Cor. 3.18.

D••rect. 4. Abhor the furious ignorance, which brandeth every one with the names of heresie or blasphemy, who differ from them in the use of some unnecessary metaphor of God, when their diffe∣rent phrases tend not indeed to his dishonour, and perhaps may have the same signification with their own.

When we are all forced to confess, that all our tearms of God are improper or metaphorical, and yet m••n will run those metaphors into numerous branches, and carry them unto greater impropriety, and then rail at all as blasphemers that question them; this practice is (though too common) a hei∣nous sin in them, as it hath direful effects upon the Church. Should I recite the sad histories of this iniquity, and shew what

it hath done between the Greek and Latine Churches, and be∣tween those called Orthodox and Catholick, and many through the world that have been numbered with Hereticks; it would be too large a subject for our sorrow and complaints.

Direct. 5. Abhor presumptu••us curiosities in enquiring into the secret things of God; much more in pretending to know them; and most of all in reviling and contending against others upon those pretences.

It is sad to observe abundance of seemingly learned men, who are posed in the smallest creature which they study, yet talking as confidently of the unsearchable things of God; yea and raving as furiously and voluminously against all that con∣tradict them, as if they had dwelt in the inaccessible light, and knew all the order of the acts of God, much better than they know themselves, and the motions of their own minds; or better than they can anatomize a worm or a beast. They that will not presume to say, that they know the secrets of their Prince, or the heart of any of their neighbours; yea they that perceive the difficulty of knowing the state of a mans own soul, because our hearts are a maze and labyrinth, and o••r thoughts so various and confused, can yet give you so exact a Scheme of all Gods conceptions, that it shall be no less than heresie to question the order of any part of it. They can tell you what Idea's are in the mind of God, and in what order they lye; and how those Idea's are the same unchanged about things that are changed; about things past, and present, and to come; and what futurition was from Eternity, as in the Idea of Gods mind; they can tell me in what order he knoweth things, and by what means; and whe∣ther future contingents are known to him in their causes, or in his decree, or in their coexistence in eternity: They can tell what Decrees he hath about Negatives; as that such a man shall not have Faith given him; that millions of things possible shall not be, that you shall not be a plant, or a beast, nor any other man, nor called by any other name, &c. And how all Gods Decrees are indeed but One, and yet not only unconceivably numerous, but the order of them as to priority and posteriority, is to be exactly defined and defended, though to the detriment of charity and peace: As to sin, they can

tell you, whether he have a real positive Decree, de re eveni∣ente, or only de eventu rei, or only de propriâ permissione even∣tus, i. e. de non impediendo, i. e. de non agendo; whether non agere need and have a positive act of Volition or Nolition an∣tecedent; Though they know not when they hear the sound of the wind, either whence it cometh, or whither it goeth; yet know they all the methods of the Spirit: They know how God as the first-mover, predetermineth the motions of all Agents, natural and free, and whether his influence be up∣on the essence, or faculty, or act immediately; and what that influx is. In a word, how voluminously do they darken coun∣sel by words without knowledge? As if they had never read Gods large expostulation with Job (42 &c.) Deut. 29 29. The secret things belong unto the Lord our God; but those things which are revealed, unto us, and to our children for ever, that we may do all the words of this Law. Even an Angel could say to Manoah, Judg. 13.18. Why askest thou thus after my name, seeing it is secret? No man hath seen God at any time, (saving) the only begotten Son, who is in the bosome of the Father; he hath declared him, Joh. 1.18. And what he hath de∣clared we may know: But how much more do these men pretend to know, than ever Christ declared? But who hath known the mind of the Lord, or who hath been his Counsellor? Rom. 11.34.

Etiam vera de Deo loqui periculosum: Even things that are true should be spoken of God, not only with reverence, but with great caution: And a wise man will rather admire and adore, than boldly speak what he is not certain is true and congruous.

Direct. 6. Let all your knowledge of God be practical; yea more practical than any other knowledge; and let not your thoughts once use Gods Name in vain.

If it be a sin to use idle or unprofitable words, and especial∣ly to take Gods Name in vain; it cannot be faultless to have idle unprofitable thoughts of God: for the thoughts are the operations of the mind it self. There is no thought or know∣ledge which ever cometh into our minds, which 1. Hath so great work to do; and 2. Is so fit and powerfull to do it, as the knowledge and thoughts which we have of God. The

v••ry renovation of the soul to his Image, and transforming it into the Divine Nature, must be wrought hereby: The thoughts of his Wisdom, must silence all our contradicting fol∣ly, and bring our souls to an absolute submission and subjection to his Laws: The knowledge of his Goodness, must cause all true saving Goodness in us, by poss••ssing us with the highest love to God. The knowledge of his Power, must cause both our confidence, and our fear: And the impress of Gods Attributes must be his Image on our souls. It is a common (and true) observation of Divines, that in Scripture, words of God which express his Knowledge, do imply his will and affections: (As his knowing the way of the righteous, Psal. 2.6. is his ap∣proving and loving it, &c.) And it is as true, that words of our knowledge of God, should all imply affection towards him. It is a grievous aggravation of ungodliness, to be a learned ung••dly man: To profess to know God, and deny him in works, being abominable and disobedient, and reprobate to every good work (though as orthodox and ready in good words as others.) Titus 1.16.

A thought of God should be able to do any thing upon the soul. It should partake of the Omnipotency and perfection of the blessed Object. No creature should be able to stand before him, when our minds entertain any serious thoughts of him, and converse with him. A thought of God should annihilat•• all the grandure and honours of the world to us; and all the pleasures and treasures of the flesh; and all the power of temptations: what fervency in prayer? what earnestness of desire? what confidence of faith? what hatred of sin? what ardent love? what transporting joy? what constant patience should one serious thought of God, possess the believing holy soul with?

If the thing known become as much one with the under∣standing, as Plotinus and other Platonists thought, or if man were so far partaker of a kind of deification, as Gibieuf and other Oratorians, and ••enedictus de Benedictis, Barbanson, and other Fanatick Fryers think, surely the knowledge of God should raise us more above our sensitive desires and passions, and make us a more excellent sort of persons, and it should make us more like those blessed spirits, who know him more

than we on earth; and it should be the beginning of our eternal life, John 17.3.

Direct. 7. By Faith deliver up your selves to GOD, as your Creator, and your Owner, and live to him as those that perceive they are absolutely his own.

The word [GOD] doth signifie both Gods essence, and his three great Relations unto man, and we take him not for our God, if we take him not as in these Divine Relations. There∣fore God would have Faith to be expressed at our entrance into his Church, by Baptism; because a believing soul, doth deliver up it self to God: The first and greatest work of Faith, is to enter us sincerely into the holy Covenant: In which this is the first part, that we take God for our Owner, and resign up our selves to him, without either express or implicit reserve, as those that are absolutely his own. And though these words are by any hypocrite quickly spoken, yet when the thing is really done, the very heart of sin is broken: For as the Apostle saith, He that is dead is freed from sin, Rom. 6.7. Because a dead man hath no faculties to do evil: So we may say, He that is resigned to God as his absolute Owner, is freed from sin; be∣cause he that is not his own, hath nothing which is his own; and therefore hath nothing to alienate from his Owner. We are not our Own, we are bought with a price (which is the second title of Gods propriety in us) and therefore must glo∣rifie God in body and spirit as being his, 1 Cor. 6.20.

And from this Relation faith will fetch abundant consola∣tion, seeing they that by consent, and not only by constraint, are absolutely his, shall undoubtedly be loved, and cared for as his Own, and used and provided for as his own: He will not neglect his own, and those of his family, who will take us to be worse than Infidels, if we do so, 1 Tim. 5.8.

Direct. 8. By Faith deliver up your selves to God, as your So∣veraign Ruler, with an absolute Resolution to learn, and love, and obey his Laws.

Though I have often and more largely spoken of these du∣ties in other Treatises, I must not here totally omit them, where I speak of that Faith in God, which essentially consist∣eth in them. It is a narrow, and foolish, and pernicious con∣ceit of Faith, which thinketh it hath no object but promises

and pardon; and that it hath nothing to do with God as our Soveraign Governour: And it is too large a description of faith, which maketh actual and formal obedience to be a part of it: As Marriage is not conjugal fidelity and duty, but it is a Cove∣nant which obligeth to it; and as the Oath of Allegiance is not a formal obedience to the Laws, but it is a covenanting to obey them; and as the hiring or covenant of a servant, is not do∣ing service, but it is an entring into an obligation and state of service: So Faith and our first Christianity, is not strictly for∣mal obedience to him that we believe in, as such: But it is an entring of our selves by covenant into an obligation and state of future obedience. Faith hath Gods precepts for its objects as truly as his promises: But his own Relation as our King or Ruler is its primary object, before his precepts, Hos. 13.10. Psal. 2.6. & 5.2. & 10.16. & 24.7, 8, 10. & 47.6, 7. & 89.18. & 149.2. Rev. 15.3. 1 Timoth. 1.17. Luke 19.27.

Direct. 9. By Faith acknowledge GOD as your total Be∣nefactor, from him you have, and must have all that's worth the having: And accordingly live in a dependance on him.

Faith taketh every good thing as a stream from this inex∣hausted spring, and as a token of love, from this unmeasurable Love. It knoweth a difference in the means and way of con∣veyance; but no difference as to the fountain; for all that we receive is equally from the same original; though not sent to us by the same hand. Faith should not take or look at any good abstractedly, as separated from God; but ever see the streams as continued up to the fountain; and the fruit as pro∣ceeding from the tree and roots: Remember still that he doth illuminate you by the Sun; and he doth nourish you by your food (for you live not by bread only, but by his Word and blessing;) and it is he that doth teach you by his Ministers, and protect you by his Magistrates, and comfort you by your friends: You have that from one, which another cannot give you; but you have nothing from any creature whatsoever; which is not totally from God: For though he honour crea∣tures to be his Messengers or Instruments, the benefit is equal∣ly from him, when he useth an Instrument, and when he useth none. From him we have our Being, and our Comforts, and

all the means and hopes of our well-being; and therefore our dependance must be absolutely on him: The blessings of this life, and of that to come; all things which appertain to life and godliness, are the gifts of his incomprehensible benignity. For it is natural to him, who is infinitely good, to do good, when he doth work ad extra; though when to communi∣cate, and in what various degrees is free to him, 1 Tim. 4.8. M••t. 6.33. 2 Pet. 1.3. Psal. 145.14, 15. & 146.7. & 18.50. 1 Tim. 6.17. James 1.5. & 4.6. Jer. 5.24, 25.

Direct. 10. By Faith set your eye and heart most fixedly and devotedly on GOD, as your ultimate end (which is your felicity, and much more.)

He taketh not God for God indeed, who taketh him not as his ultimate end: Nay, he debaseth God, who placing his felicity in any thing else, doth cleave to God but as the means to such a felicity. But to make God our felicity is lawful and necessary; but not to dream that this is the highest respect that we must have to God, to be our felicity. To love him, and to be beloved by him; to please him, and to be pleased in him, is our ultimate end; which though it be complex, and contain our own felicity, yet doth it, as infinitely superemi∣nent, contain the complacency of God, and God as the ob∣ject of our Love, considered in his own infinite perfections: For he is the Alpha and Omega, the first and the last; and of him, and through him, and to him are all things, Rom. 11.36. It is the highest and noblest work of faith, to make our own Original to be our End, and to set our love entirely upon God; and to see that we our selves are but worms and vanity; capable of no higher honour, than to be means to please and glorifie God; and must not take down God so, as to love him only for our selves. And he only who thus denyeth him∣self for God, doth rightly improve self-love, and seek the only exaltation and felicity, by carrying up himself to God, and adhering to the eternal good, 1 Cor. 10.31. Luke 14.33. Mat. 16.25. Mark 8.35.

Direct. 11. Distinguish these Relations of God, but divide them not; much less set them in any opposition to each other; and remember that the effects of them all are marvelously and harmo∣niously mixt; but undivided.

The effects of Gods Power, are alwaies the effects also of his Wisdom and his Goodness: And the effects of his Wisdom, are alwaies the effects of his Goodness and his Power: And the effects of his Goodness, are alwaies the effects of his Power and his Wisdom. The effects of his Dominion on his rational sub∣jects, are alwaies the effects also of his Government and Love: And the effects of his Government, are alwaies the effects al∣so of his Dominion and Love: And the effects of his Love as Benefactor••▪ are alwaies the effects of his Dominion and Government. Though some one Principle, and some one Re∣lation, may more eminently appear in one work as others do in the other works. Disposal is the effect of Propriety; but it is alwaies a Regular and L••ving disposal of the subjects of his Government. L••gislation and Judgement are the effects of his Kingdom: Bu•• Dominion and Love have a hand in both, till Rebellion turn men from subjection: Glorification is the highest effect of Love: But it is given ••••so by our Owner, as by one that may do as he list with his own and by our Gover∣nour by the way of a Reward, Mat. 20.15. 2 Tim. 4.7, 8. Mat. 25. throughout.

Direct. 12. Especially let Faith unvail to you the face of the Goodness of God; and see that your thoughts of it be neither false nor low; but equal to your thoughts of his Power and Ʋnder∣standing.

1. As our loss by sin, is more in the point of Goodness, than of Power or Knowledge (The Devils having much of the two last, who have but little or nothing of the first) so it is the Goodness of God which must be more studied by a Believer, than his Power or his Wisdom, because the impress of it is more necessary to us in our lapsed state.

2. They have false thoughts of Gods Goodness, who make it to consist only or chiefly, in a communicative inclination ad extra, which we call Benignity: For he was as Good from Eter∣nity, before he made any creature, as he is since: And his Goodness considered as essential in himself, and as his own per∣fection, is infinitely higher than the consideration of it, as ter∣minated on any Creature. Man is denominated good from his adaptation to the will of God, and not God chiefly from his adaptation to the commodity or will of man. And they

do therefore debase God, and deifie his creature, who make the creature the ultimate end of GOD and it self; and not God the ultimate end of the creature. And they might as well make the creature the Beginning also of it self and God: (And yet this sottish notion taketh much with many half-witted Novelists in this Age, who account themselves the men of ingenuity.)

And they have also false thoughts of the Goodness of God, who think that there is nothing of communicative Benignity in it at all. For all the good which God doth, he doth it from the Goodness of his Nature: Thou art good, and doest good, Psal. 119.68. And his doing good is usually expressed by the phrase of being good to them: The Lord is good to all, Psal. 145.9. Psal. 25 8 & 86.5.

Object. But if communicative Benignity be natural to God as his Essential Goodness is, then he must do good per modum na∣turae, & ad ultimum potentiae; and then the world was from Eternity, and as good as God could make it.

Answ. 1. Those Christian Divines who do hold that the Ʋniverse was from Eternity, and that it is as good as God can make it; do not yet hold that it was its own original, but an eternal emanation from God, and therefore that God who is the beginning of it, is the ultimate end, and eternally and vo∣luntarily, though naturally and necessarily produced it for himself, even for the pleasure of his will: And therefore that Gods Essential Goodness as it is in it self, is much higher than the same as terminated in, or productive of the Universe. And that no mixt bodies which do oriri & interire, are gene∣rated and corrupted, were from eternity; and consequently, that this present systeme called the world, which is within our sight, was not from eternity: But that as spring and fall doth revive the plants, and end their transitory life; so it hath been with these particular systemes; the simpler and nobler parts of the Universe continuing the same. And they held that the world is next to infinitely good; and as good as it is possible to be without being God; and that for God to produce ano∣ther God, or an infinite good, is a contradiction: And that all the baser, and pained, and miserable parts of the world, are best respectively to the perfection of the whole, though not best

in and to themselves; (As every nuck and pin in a watch is necessary as well as the chief parts.) And that all things set together, it is best that all things be as they are, and will be: But of this the infinite Wisdom, who seeth not only some little parts, but the whole Universe at one perfect view, is the fittest Judge.

2. But the generality of Divines do hold the contrary, and say, that it is natural to God to be the Alsufficient pregnant good; not only able to communicate goodness, but inclined to it, as far as his perfection doth require; but not inclined to communicate in a way of natural constant necessity, as the Sun shineth, but in a way of liberty, when, and in what degrees he pleaseth; which pleasure is guided by his infinite Ʋnderstanding, which no mortal man can comprehend; and therefore must not ask any further reason of the first reason and will; but stop here, and be satisfied to find that it is indeed Gods Will and Reason, which causeth all things when and what they are, and not otherwise. And that God hath not made the Universe as good in it self, as by his absolute Power he could have made it: But that it is best to be as it is and will be, be∣cause it is most suitable to his perfect Will and Wisdom. And this answer seemeth most agreeable to Gods Word.

And as you must see that your thoughts of Gods Goodness be not false; so also that they be not diminutive and low. As no knowledge is more useful and necessary to us; so nothing is more wonderfully revealed by God, than is his amiable Goodness: For this end he sent his Son into flesh, to declare his Love to the forelorn world, and to call them to behold it, and admire it, John 1 8, 9, 10. & 3.16. 1 John 3.1. Rev. 21.3. And as Christ is the chief glass of the Fathers Love, on this side Heaven; so it is the chief part of the office of Faith, to see Gods Love and Goodness in the face of Christ: Let him not reveal his Love in vain, at so dear a rate, and in a way of such wonderful condescension: Think of his Goodness, as equal to his greatness: And as you see his greatness in the frame of the world; so his goodness in the wonderful work of mans Re∣demption and Salvation: Let Faith beholding God in Christ, and daily thus gazing on his goodness, or rather tasting it, and feasting on it, be the very summ of all your Religion and

your lives. This is indeed to live by Faith, when it worketh by that Love, which is our holiness and life.

Direct. 13. Let not Faith overlook the Books of the Creation, and the wonderful demonstrations of Gods Attributes there∣in.

Even such revelations of Gods goodness and fidelity as are made in Nature, or the works of Creation, are sometimes in Scriptures made the objects of faith. At least we who by the belief of the Scriptures, do know how the worlds were made, Heb. 11.2, 3. must believingly study this glorious work of our great Creator. All those admirations and praises of God as appearing in his works, which David useth, were not without the use of faith. Thus faith can use the world as a sanctified thing, and as a glass to see the glory of God in, while sensual sinners use it against God to their own perdi∣tion, and make it an enemy to God and them; so contrary is the life of Faith and of Sense. He hath not the heart of a man within him, who is not stricken with admiration of the Power, and Wisdom and Goodness of the incomprehensible Creator, when he seriously looketh to the Sun and Stars, to Sea and Land, to the course of all things, and to the won∣derful variety and natures of the particular creatures. And he hath not the heart of a Believer in him, who doth not think [O what a God is it whom I am bound to serve, and who hath taken me into his Covenant as his child! How happy are they who have such a God, engaged to be their God and Happiness? And how miserable are they who make such a God their revenging Judge and enemy? Shall I ever again wilfully or carelesly sin against a God of so great Majesty? If the Sun were an intellectual Deity, and still looked on me, should I presumptuously offend him? Shall I ever distrust the power of him that made such a world? Shall I fear a worm, a mortal man, above this great and terrible Creator? Shall I ever again resist or disobey the word and wisdom of him, who made and ruleth such a world? Doth he govern the whole world, and should not I be governed by him? Hath he Good∣ness enough to communicate as he hath done to Sun and Stars to Heaven and Earth, to Angels and Men, and every wight? and hath he not Goodness enough to draw, and engage, and

continually delight, this dull and narrow heart of mine? Doth the return of his Sun, turn the darksome night into the lightsome day, and bring forth the creatures to their food and labour; doth its approach revive the torpid earth, and turn the congealed winter into the pleasant spring, and cover the earth with her fragrant many-coloured Robes, and renew the life and joy of the terrestrial inhabitants; and shall I find no∣thing in the God who made and still continueth the world, to be the life, and strength, and pleasure of my soul? Psal. 66.1. &c. Make a joyful noise unto God, all ye Lands: sing forth the honour of his Name; make his praise glorious: say unto God, How terrible art thou in thy works? — Come and see the works of God: He is terrible in his doing towards the children of men. —He ruleth by his power for ever: his eyes behold the Na∣tions: let not the rebellious exalt themselves. O bless our God ye people, and make the voice of his praise to be heard! who holdeth our soul in life, and suffereth not our feet to be moved, Psal. 86.8, 9, 10. Among the gods there is none like unto thee, O Lord, neither are there any works like unto thy works. All Nations whom thou hast made shall come and worship before thee, O Lord, and shall glorifie thy Name: For thou art great, and dost wonderous things: thou art God alone, Psal. 92.5, 6. O Lord how great are thy works! thy thoughts are very deep, a bruitish man knoweth not, neither doth a fool understand this.

Faith doth not separate it self from natural knowledge, nor neglect Gods Works, while it studyeth his Word; but saith Psal. 143.5. I meditate on all thy Works: I muse on the work of thy hands. Psal. 104.24. O Lord, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches; so is the great and wide Sea, &c.

Nay, it is greatly to be noted, that as Redemption is to re∣pair the Creation, and the Redeemer came to recover the soul of man to his Creator, and Christ is the way to the Father; so on the Lords day our commemoration of Redemption includeth and is subservient to our commemoration of the Creation, and the work of the ancient Sabbath is not shut out, but taken in with the proper work of the Lords day: and as Faith in Christ is a mediate grace to cause in us the Love of God; so the Word of the Redeemer doth not call off our thoughts from the

Works of the great Creator, but call them back to that employ∣ment, and fit us for it by reconciling us to God.

Therefore it is as suitable to the Gospel Church at least, as it was to the Jewish, to make Gods works the matter of our Sabbath praises, and to say, as Psal. 145.4, 5, 10. One gene∣ration shall praise thy works to another; and shall declare thy mighty acts: I will speak of the glorious honour of thy Majesty, and of thy wonderous works: And men shall speak of the might of thy terrible acts, and I will declare thy greatness —All thy works shall praise thee O Lord, and thy Saints shall bless thee, Psal. 26.6, 7. I will wash my hands in innocency, and so will I compass thine Altar O Lord, that I may publish with the voice of thanksgiving, and tell of all thy wonderous works, Psal. 9.12. I will praise thee O Lord with my whole heart, I will shew forth all thy marvelous works.

Direct. 14. Let Faith also observe God in his daily Provi∣dences; and equally honour him for the ordinary and the extra∣ordinary passages thereof.

The upholding of the world is a continual causing of it; and differeth from creation, as the continued shining of a Candle doth from the first lighting of it. If therefore the Creation do wonderfully declare the Power, and Wisdom, and Goodness of God; so also doth the conservation. And note that Gods ordinary works are as great demonstrations of him in all his perfections, as his extraordinary: Is it not as great a de∣claration of the Power of God, that he cause the Sun to shine, and to keep its wonderous course from age to age, as if he did such a thing but for a day or hour? and as if he caused it to stand still a day? And is it not as great a demonstration of his knowledge also, and of his goodness? Surely we should take it for as great an act of Love, to have plenty, and health, and joy continued to us as long as we desired it, as for an hour. Let not then that duration and ordinariness of Gods manife∣stations to us, which is their aggravation, be lookt upon as if it were their extenuation: But let us admire God in the Sun and Stars, in Sea and Land, as if this were the first time that ever we had seen them.

And yet let the extraordinarniess of his works have its effects also: Their use is to stir up the drowsie mind of man, to see

God in that which is unusual, who is grown customary and lifeless in observing him in things usual. Pharaoh and his Ma∣gicians will acknowledge God, in those unusual works, which they are no way able to imitate themselves, and say, This is the finger of God, Exod. 8.19. And therefore miracles are never to be made light of, but the finger of God to be acknow∣ledged in them, whoever be the instrument or occasion, Luke 11.20.

There are frequently also some notable, though not mi∣raculous Providences, in the changes of the world, and in the disposal of all events, and particularly of our selves, in which a Believer should still see God; yea see him as the total cause, and take the instruments to be next to nothing; and not gaze all at men as unbelievers do: but say, This is the Lords doing, and it is marvelous in our eyes, Psal. 118.23. Sing unto the Lord a new song, for he hath done marvelous things, Psal. 98.1. Marvelous are thy works, and that my soul knoweth right well, Psal. 139.14.

Direct. 15. But let the chief study of Faith for the know∣ledge of God, be of the face of Jesus Christ, and the most won∣derful mystery of his Incarnation, and our Redemption.

For God is no where else so fully manifested to man, in that Goodness, Love, and Mercy, which it most concerneth us to know; and the knowledge of which will be most healing and sanctifying to the soul: But of this I must speak more in the chapter next following.

Direct. 16. Let Faith make use of every mercy, not only to acknowledge God therein, but to have a pleasant taste and rellish of his Love.

For thus it is that they are all sanctified to Believers, and this is the holy use of mercies: Remember that as in order to Ʋnderstanding, your eyes and ears are but the passages or inlets to your minds; and if sights and sounds went no further than the senses, you would be no better, if not worse than beasts: So also in order to Affection, the taste and sense of sweetness, or any other pleasure, is to pass by the sense unto the heart; and what should it do there, but affect the heart with the Love and Goodness of the giver. A beast tasteth as much of the sensitive sweetness of his food and ease as you do:

But it is the Believer who heartily saith, How good is the Au∣thor and end of all this mercy? whence is it that this cometh? and whether d••th it tend? I love the Lord because he hath heard the voice of my supplication, Psal. 116.1. O that men would praise the Lord for his goodness, Psal. 145.15, 16. The eyes of all things wait on thee: thou givest them their meat in due season. Thou openest thy hand, and satisfiest the desires of every living thing. He leaveth not himself without wit∣ness in that he doth good, and giveth us Rain from Heaven, and fruitful seasons, filling our hearts with food and gladness, Acts 14.17. The near conjunction of soul and body, and the near relation of God and his mercies, do tell us plainly, that every pleasure which toucheth the sense, should touch the heart, and reach unto the soul it self; and that as the creature is fitted to the sense, and God is suitable to the soul; so the creature should be but Gods servant to knock and cause us to open the door to himself, and the way of his communication and accession to the heart. Therefore so great a judgement is threatned against the Israelites in their prosperity, if they did not serve God with j••yfulness and gladness of heart, for the abundance of all things, Deut. 28.47. And therefore the daies in which men were to rejoyce in God, with the greatest love and thankfulness, were appointed to be daies of feasting, that the pleasure of the bodily senses might promote the spiritual pleasure and gratitude of the mind. 2 Chron. 19.21. & 29.30. Neh. 8.17. & 12.27. Esth. 9 17, 18, 19. Numb. 10.10.

Direct. 17. Let Faith feel Gods displeasure in every cha∣stisement and judgement.

For we must be equally careful that we despise them not, and that we faint not under them, Heb. 12.5. They that pre∣tend that it is the work of faith to see nothing in any affliction but the love and benefit, do but set one act of faith against another: For the same word which telleth us, that it shall turn to a true believers good, doth tell us that it is of it self a natural evil, and that as the good is from Gods Love, so the evil is from our sins, and his displeasure; and that he would give us the good without the evil, if man were without sin. He therefore that believeth not that it is a castigatory punish∣ment for sin, is an unbeliever, as well as he that believeth not

the promise of the benefit, Rom. 5.12, 14, 16, 17, 18. 1 Cor. 11.30, 32. Jer. 5.25. Micah 1.5. Amos 3.2.

Yea this opinion directly frustrateth the first end and use of all chastisements which is to further mens Repentance for the evil of sin, by the sense of the evil of punishment, and the no∣tice of Gods displeasure manifested thereby: And next to make us warnings to others, that they incur not the same correction and displeasure as we have done. For he that saith, there is no penalty or evil in the suffering, nor no displeasure of God exprest thereby, doth contradict all this. But as it is a great benefit which we are to reap by our corrections, even the furtherance of our Repentance and amendment; so it is a great work of faith, to perceive the bitterness of sin, and the displeasure of God in these corrections: of which more anon.

Direct. 18. Faith must hear the voice of God in all his Word, and in all the counsel which by any one he shall send us.

When sense taketh notice of nothing but a book, or of none but a man, faith must perceive the mind and message of God. Not only in Preachers, 2 Cor. 5.19, 20. 1 Thes. 2.13. Titus 2.5. Heb. 13.7. but also in the mouth of wicked enemies, when it is indeed the will of God which they reveal. And so David heard the curse of Shimei, speaking to him the rebukes of God, for his sin in the matter of Ʋ••iah, 2 Sam. 16.10, 11. And Paul rejoyced that Christ was preached by men of envy and strife, who did it to add affliction to his bonds, Phil. 1.18. Moses perceived the will of God in the counsel of Jethro, even in as great a matter as the governing and judging of the people, Exod. 18.19. The counsel of the ancients which Re∣hoboam forsook, was the counsel of God which be rejected, 1 King. 12.8. David blessed God for the counsel of a woman, Abigail. Whoever be the Messenger, a Believer should be ac∣quainted with the voice of God, and know the true signifi∣cations of his will. The true sheep of Christ do know his voice, and follow him, because they are acquainted with his Word; and though the Preacher be himself of a sinful life, he can di∣stinguish betwixt God and the Preacher; and will not say, it is not the Word of God, because it cometh from a wicked mouth. For he hath read, Psal. 50.16. where God saith to

the wicked, What hast thou to do to take my Covenant in thy mouth, seeing thou hatest instruction, and hast cast my words behind thee: But he never read [to the godly, saith God, Why didst thou hear a wicked Preacher?] He hath read, The Scribes and Pharisees fit in Moses chair, hear them, but do not as they do. But he never read [Hear none that live not accord∣ing to their doctrine.] An unbeliever will not know Christs Word, if a Judas be the Preacher of it: but a Believer can read the commission of Judas, or at least can understand whose counsel he delivereth: and though he would be loth to chuse a Judas, or to prefer him before a holy man; yet if workers of iniquity do preach in Christs Name, he leaveth it to Christ to say at Judgement, I know you not, Mat. 7.21, 22. Acts 1.17, 24.

Direct. 19. Faith must not look at God now and then, and leave the soul in ordinary forgetfulness of him: but remember that he is alwaies present, and must make us rather forget them that are talking to us, or conversing with us, than to forget the Lord.

Nothing is more the work of Faith, than to see him who is invisible, Heb. 11.27. And to live as one that still remember∣eth, that God standeth by: To think as one that knoweth that our thoughts are alwaies in his sight, and to speak and do as one that forgetteth not, that he is the constant and most re∣verend witness of all. To hear, and pray, and live, and labour as if we saw the God who employeth us, and will reward us, Matth. 6.4, 6. Isa. 59.18. Rev. 20.12. Matth. 16.27. Rom. 2.6.

Direct. 20. Faith must lay the heart of man, to rest in the Will of God, and to make it our chief delight to please him, and quietly to trust him whatever cometh to pass: And to make no∣thing of all that would rise up against him, or entice us from him, or would be to us as in his stead.

Faith seeth that it is the pleasing of the will of God, which is all our work, and all our reward: And that we should be fully pleased in the pleasing of him: And that there is no other rest for the soul to be thought on, but the will of God: And it must content the soul in him alone, 2 Thes. 1.11. Col. 3.20. 1 Cor. 7.32. 1 Thes. 4.1. 2 Tim. 2.4. Heb. 11.6. Mat. 3.17.

& 17.5. Heb. 13.16. Psal. 16.5. & 73.26. & 119.57. & 142.5.

As God is often called Jealous, especially over the heart of man; so faith must make us jealous of our selves, and very watchful against every creature, which w••uld become any part of the felicity or ultimate object of our souls. God is so great to a believing soul, that ease, and honour, and wealth, and pleasure, and all men, high and low must be as dead and nothing to us, when they speak against him, or would be loved, or feared, or trusted, or obeyed before him, or above him: It is as natural to a true life of Faith on God, to make no∣thing of the incroaching creature, as for our beholding the Sun, to make nothing of a Candle. And thus is faith our victory over the world, 1 John 5.4. Jer. 17.5. Isa. 2.22. 1 Cor. 15.28. Ephes. 4.6. Col. 3.11.

CHAP. II. Directions how to live by Faith on Jesus Christ.

SO much is said already towards this in opening the grounds of Faith, as will excuse me from being prolix in the rest: And the following parts of the Life of Faith, are still supposed as subordinate to these two which go be∣fore.

Direct. 1. Keep still the true Reasons of Christs Incarnation and Mediation upon your mind (as they are before expressed) else Christ will not be known by you as Christ. Therefore the Scriptures are much in declaring the reasons of Christs coming into the world, as to be a sacrifice for sin, to declare Gods love and mercy to sinners; to seek and to save that which was lost; to destroy the works of the Devil, &c. 1 Tim. 1.15. 1 John 3.8. Heb. 2.14. Luke 19.10. Rom. 5.10. 1 John 3.1. Gal. 4.4, 6, &c. Let this name or description of Christ be engraven as in capital Letters upon your minds. THE ETERNAL WISDOM OF GOD INCARNATE TO RE∣VEAL AND COMMƲNICATE HIS WILL, HIS LOVE, HIS SPIRIT TO SINFƲL MISERABLE MAN.

Direct. 2. See therefore that you joyn no conceit of Christ, which dishonoureth God, and is contrary to this character, and to Gods design.

Many by mistaking the doctrine of Christs Intercession, do think of God the Father, as one that is all wrath and justice, and unwilling of himself to be reconciled unto man: and of the second person in the Trinity, as more gracious and mer∣c••ful, whose mediation abateth the wrath of the Father, and with much ado maketh him willing to have mercy on us. Whereas it is the Love of God, which is the original of our Redemption, and it was Gods loving the world, which pro∣voked him to give his Son to be their Redeemer, John 3.16. Rom. 8.32. And God was in Christ reconciling the world unto himself, not imputing to them their trespasses, 2 Cor. 5.19. And therefore we still read of Christs reconciling man to God, and not the phrase of his reconciling God to man: Not but that both are truly wrought by Christs mediation; (For the Scripture frequently speaketh of Gods hating the workers of iniquity, and of his vindictive Justice, and of that propitiating and attonement, which signifieth the same thing:) But the reason is, because the enmity began on mans part, and not on Gods, by mans forsaking God, and turning his love from him to the creature, and not by Gods forsaking man; and the change of mans state and heart towards God, by true reconciliation, will make him again capable of peace with God; and as soon as man is made an object fit for the complacency of God, it cannot be but that God will again take complacency in him; so that the real change must be only on man; and then that relative or denominative change which must be on God, will thence immediately result.

Some also there be who gather from Christs death, that God desired the sufferings of Christ as pleasing to him in it self; as if he made a bargain with Christ to sell so much mercy to man, for so much blood and pains of Christ; and as if he so delight∣ed in the blood of the innocent, that he would the willinglyer do good to us, if he might first forsake and crucifie Christ. But this is to contradict Christs business in the world, as if he who came from Heaven to declare Gods Love, had come to de∣clare him to delight in doing hurt; and as if he who came

to demonstrate Gods Justice, had come to shew, that he had rather punish the innocent, than the guilty: But the case is quite otherwise: God doth not delight in mans sufferings as such; no not of the guilty, much less of the innocent: He desired not Christs suffering for it self: But as it was a con∣venient means, to demonstrate his Justice, and his Holiness, and to vindicate the honour of his Government and Law, and to be a warning to sinners, not to sin presumptuously; and yet to declare to them the greatness of his Love.

And some are ready to gather from Christs propitiation, that God is now more reconcileable to sin, and so they blaspheme him as if he were unholy: As if he made a smaller matter of our mis-doings, since he is satisfied for them by a Mediator. And they are ready to gather, that God can now take com∣placency in man, though he have no inherent holiness at all, because of the righteousness of Christ imputed to him. And some take Gods imputation of Christs righteousness to us, to be a reputing us to be the persons, who our selves fulfilled the Law in or by Christ; so that his very Attributes of Wisdom, and Love, and Holiness, and Justice, and Mercy, &c. which Christ came purposely to declare, are by some denyed, blasphemed or abused, on pretence of extolling Christ and our Redem∣ption; as if we might sin that grace may abound, Rom. 6.1, 2. But if while we seek to be justified by Christ, we our selves also are found sinners, is therefore Christ the Minister of sin? God forbid, Gal. 2.17.

Direct. 3. Distinguish between the common and the special benefits of mans Redemption by Christ; and see how the latter do suppose the former; and set not these parts against each other, which God in wisdom hath joyned together.

To pass by all other the great and notable common benefit, is the conditional Covenant of grace; or the conditional pardon of sin, and gift of eternal life to all without exception, John 3.16. Mark 16.15, 16. Rom. 10.9. Mat. 6.14, 15. Mat. 22.7, 8, 9. And this general conditional promise must be first preached; and the preaching of this is the universal o•• common call and offer of grace: And it must be first believed, as is before said. But the actual belief of it, according to its true in∣tent and meaning, doth prove our actual personal title to all

the benefits which were before given but conditionally, John 3.16. 1 John 5.10, 11, 12. 2 Cor. 5.19, 20 21.

Direct. 4. Accordingly judge how far Redemption is common or special, by the common and special benefits procured.

For no man can deny but it is so far common, as the benefits are common: that is, so far as to procure and give to sinners a common conditional pardon as aforesaid (as Dr. Twisse very of∣ten taketh notice.) And no man can affirm, that it is common to all, so far as absolutely or eventually to give them actual par∣don and salvation, unless they dream that all are saved. But that some eventually and infallibly are saved, all confess: And we had rather think that Christ and the good pleasure of God, is the chief differencing cause, than we our selves.

Direct. 5. Set not the several parts of the Office of Christ against each other; nor either depress or forget any one part, while you magnifie and meditate only on the other,

It is most ordinary to reduce all the Office of Christ, to the Prophetical, Priestly, and Kingly part. (For it is more proper to call them three parts of one Office, than three Offices:) But it is hard to reduce his Incarnation, or his infant-humilia∣tion, and his whole course of obedience, and fulfilling the Law to any one, or all of these, totally. Though in some re∣spect, as it is his example, it is teaching, and as it is part of his humiliation, it may be called a part of his sacrifice; yet as it is meritorious, obedience and perfection, it belongeth indeed to our High-Priest, but not formally to his Priesthood: No nor yet as he himself is the sacrifice for sin: For it is not an act of Priesthood to be himself a sacrifice. But yet I think the com∣mon destribution intimateth to us that sense which contain∣eth the truth which we enquire after: For the word Priest∣hood is applyed to Christ in a peculiar notion, so as it is never applyed to any other; and therefore is taken more compre∣hensively, as including all that good which he doth for us (as good) by the way of Mediation with the Father, and all his acts of Mediation with God; as the Prophetical and Kingly parts, contain his other acts toward men. But yet a more plain and accurate destribution should be made; in which it should be manifested also to what heads his many other as∣sumed titles of Relation are to be reduced: But this is not a work for this place.

But that which now I advise you to avoid, i•• the errour of them who look so much at Christs Mediation with God, that they scarce observe his work with man: And the errour of them who look so much at his work on man, that they over∣look his Mediation with God: And theirs that so observe h••s sacrifice, as to make light of his continual intercession: or that observing both, make light of his doctrine and example: Or that observe these so much as to make light of his sacrifice and in∣tercession: Or that extol his doctrine and example, and over∣look his giving of the Spirit to all his living members: Or that cannot magnifie any one of these, without depressing or extenuating some other. If Christs Kingdom be not divided, Mat. 12.25. sure Christ himself is not divided, nor his works, 1 Cor. 1.13.

Direct 6. Still distinguish between Christs work of Re∣demption, which he hath already wrought on earth, to constitute him our Mediatory Head, and that which he was further to do for us in that Relation; that you may ground your faith on the first as a foundation laid by him, and may seek after the second as that which requireth somewhat from your selves to your own participation.

The first part is commonly called the Impetration, the second the Application (or rather, the Communication) As God did first do himself the work of Creation, and thence result his Relations of our Owner, our Ruler, and our Chief Good (or our Love, or End, or Benefactor;) so Christ first doth the works which make him our Redeemer towards God; and then he is also our Owner, our Ruler, and our communicative Bene∣factor, hereupon. And this seemeth intimated by those phrases, Heb. 5.8. & 2.9, 10. where he is said to learn obe∣dience by the things which he suffered, that is, as a subj••ct ex∣ercised obedience, and so learnt to know by experience what obeying is. And that (the Captain of our salvation was made perfect by sufferings, and for suffering death was crowned with glory) because his sufferings did constitute him a perfect Cap∣tain or Redeemer in performance; though before he was per∣fect in ability. As he that undertaketh to redeem some Turkish gally-slaves by conquering their Navy, is made a perfect Redeemer, or Conquerour, when he hath taken the

fleet, though yet the prisoners are in his power, to release them on such terms at seem best to him. And as a man is a perfect Chirurgeon, when (besides his skill) he is furnished with all his instruments or salves (how costly soever) though yet the cure is not done: Or as he that hath ransomed prisoners is a perfect Ransomer, when he hath paid the price, though yet they are not delivered, nor have any actual right them∣selves to claim deliverance by. I here mention this, because the building upon that foundation, which is supposed to be alrea∣dy laid and finished, and the seeking of the further salvation which yet we have no possession of, nor perhaps any title to, are works so very different, that he that doth not discern the difference, cannot exercise the Christian faith: Because it is to be necessarily exercised by two such different acts, or dif∣ferent waies of acting and applying our selves to our Re∣deemer.

Direct. 7. Still think of Christs nearness both to the Father and to us; and so of our NEARNESS to God in and by him.

Our distance is the lamentable fruit of our Apostacy; which inferreth, our fears, and estrangedness, and backwardness to draw near to God: It causeth our ignorance of him, and our false conceits of his will and works: it greatly hindereth both love and confidence: whereas the apprehension of our nearness to God will do much to cure all these evils. As it is the mise∣ry of the proud, that God looketh on them as afar off, that is, with strangeness, and abhorrence, and disdain, Psal. 138.6. And accordingly they shall be far off from the blessed ones hereafter, Luke 16.23. So it is the happiness of Believers to be nigh to God, in Jesus Christ, who condescended to be nigh to us; which is our preparation to be yet nearer to him for ever, Psal. 148.14. & 34.18. & 145.18. Ephes. 2.13. It giveth the soul more familiar thoughts of God, who seemed before to be at an inaccessible distance; which is part of the boldness of access and confidence mentioned, Ephes. 3.12. & 2.18. Rom. 5.2. Heb. 10.19. We may come boldly to the Throne of grace, Heb. 4.16. And it greatly helpeth us in the work of Love, to think how near God is come to us in Christ, and how near he hath taken the humane nature unto

him. When a sinner looketh at God only as in himself, and as he is estranged from the guilty, he is amazed and confound∣ed, as if God were quite out of the reach of our love; but when he thinketh how he hath voluntarily come down into our flesh, that he might be man, and be familiar with man, and what a wonderful marriage the Divine Nature hath made with the humane, this wonderfully reconcileth the heart to God, and maketh the thoughts of him more sweet and ac∣ceptable. If the life of faith be a dwelling in God, and God in us, and a walking with God, 1 Joh. 3.24. & 4.12, 15, 16. Ephes. 3.17. Gen. 17.1. & 24.40. & 5.22. & 6.9. Heb. 11.5. Then must we perceive our nearness to God: The just apprehension of this nearness in Christs Incarnation and Rela∣tion to us, is the chief means to bring us to the nearness of love and heavenly conversation, Col. 3.1, 3, 4.

Direct. 8. Make Christ therefore the Mediation for all your practical thoughts of God.

The thoughts of God will be strange to us through our distance, and terrible through our guilt, if we look not upon him through the prospective of Christs humanity and cross. God out of Christ is a consuming fire to guilty souls. As our acceptance must be through the Beloved, in whom he is well pleased; so our thoughts must be encouraged with the sense of that acceptance; and every thought must be led up to God, and emboldened by the Mediatour, Mat. 3.17. & 17.5. & 12.18. Ephes. 1.6. Heb. 2.9, 10, 12, 13, 17.

Direct. 9. Never come to God in prayer, or any other act of worship, but by the Mediation of the Son; and put all your prayers as into his hand, that he may present them to the Father.

There is no hoping for any thing from God to sinners, but by Christ: and therefore there is no speaking to God but by him: not only in his Name, but also by his Mediation: And this is the exercise of his Priesthood for us, by his heavenly in∣tercession, so much spoken of by the Holy Ghost in the Epistle to the Hebrews: Seeing we have a great High Priest, that is passed into the Heavens, Jesus the Son of God, let us hold fast our profession: Let us therefore come boldly to the Throne of grace, that we may obtain mercy, and find grace to help in time of need, Heb. 4.14, 16.

Direct. 10. Hear every word of Scripture Precept; and Mini∣sterial Exhortation (consonant to the Scripture) as sent to us by Christ, and from the Father by him, as the appointed Teacher of the Church.

Hear Christ in his Gospel and his Ministers, and hear God the Father in the Son. Take heed of giving only a slight and ver∣bal acknowledgement of the voice of Christ, whilest you re∣ally are more taken with the Preachers voice, as if he had a greater share in the Sermon, than Christ hath. The voice in the holy Mount, which Peter witnesseth that he heard, 2 Pet. 1.17. was, This is my Beloved Son, in whom I am well pleased, hear ye him, Mat. 17.5. And it shall come to pass, that every soul which will not hear that Prophet, shall be destroyed from among the people, Acts 3.23. When ye received the Word of God which ye heard of us, ye received it not as the Word of men, but as it is in truth the Word of God, which worketh effe∣ctually in you that believe, 1 Thes. 2.13. The Sheep will follow him, for they know his voice: a stranger they will not follow, John 10.4, 5.

Direct. 11. Take every mercy from God as from the hand of Christ; both as procured by his Cross, and as delivered by his Mediatory Administration.

It is still supposed that the giving of the Son himself by the Father to this office, is excepted as presupposed. But all sub∣sequent particular mercies, are both procured for us, and given to us, by the Mediator. Yet is it nevertheless from God the Father, nor doth it evertheless, but the more fully signifie his love. But the state of sinners alloweth them no other way of communication from God, for their benefit and happiness, but by one who is more near and capable to God, who from him may convey all blessings unto them. Blessed be the God and Fa∣ther of our Lord Jesus Christ, who hath blessed us with all spi∣ritual blessings in things heavenly in Christ, Ephes. 1.3. He that spared not his own Son, but gave him up for us all, how shall he not with him also freely give us all things? Rom. 8.32. Through the knowledge of him, the Divine Power giveth us all things that pertain to life and godliness, 2 Pet. 1.3. God hath given us eternal life, and this life is in his Son, 1 John 5.10, 11. All things are delivered into his hand, Joh. 13.3. & 17.2.

Therefore receive every particular mercy for soul and body, as from the blood, and from the present mediation of Christ, that you may rightly understand it, and have it as sanctified and sweetned by Christ.

Direct. 12. Let Faith take occasion by every sin, to renew your sense of the want of Christ, and to bring you to him, to me∣ditate and grant you a renewed pardon.

Therefore entertain not their mistake, who tell men that all sin, past, present, and to come, is fully pardoned at once (whether it be before you were born in Gods decree, or Christs satisfaction, or at the time of your conversion) nor theirs who teach that Christ pardoneth only sins before con∣version, but as for all that are committed afterward, he doth prevent the need of pardon, by preventing all guilt and ob∣ligation to punishment (except meer temporal chastisement.) The preparation which Christ hath made for our pardon, is in it self sufficient, yea and effectual as to that end which he would have it attain before our believing: But our actual pardon is no such end: Nor can sin be forgiven before it be com∣mitted; because it is no sin. Christ never intended to justifie or sanctifie us perfectly at the first (whatsoever many say to the contrary, because they understand not what they say) but to carry on both proportionably and by degrees, that we may have daily use for his daily mediation, and may daily pray, Forgive us our trespasses. There is no guilt on them that are in Christ, so far as they walk not after the flesh, but after the spirit; nor no proper condemnation by sentence or execution at all; because their pardon is renewed by Christ, as they renew their sins of infirmity: but not because he preventeth their need of any further pardon.

Therefore as God made advantage of the sins of the world, for the honouring of his grace in Christ, that grace might abound where sin abounded, Rom. 5.12, 16, 17. So do you make advantage of your renewed sins, for a renewed use of faith in Christ; and let it drive you to him with renewed de∣sires and expectations of pardon by his intercession: That Satan may be a loser, and Christ may have more honour by every sin that we commit. Not that we should sin that grace may abound; but that we may make use of abounding grace

when we have sinned. It is the true nature and use of Faith and Repentance to draw good out of sin it self, or to make the remembrance of it to be a means of our hatred and morti∣fication of it, and of our love and gratitude to our Redeemer: Not that sin it self doth (formally or efficiently) ever do any good: But sin objectively is turned into good: For so sin is no sin; because to remember sin is not sin. When David saith, Psal. 51.3. that his sin was ever before him, he meaneth not only involuntarily to his grief, but voluntarily as a medita∣tion useful to his future duty, and to stir him up to all that which afterward he promiseth.

Direct. 13. In all the weaknesses and languishings of the new creature, let Faith look up to Christ for strength.

For God hath put our life into his hand, and he is our root, and hath promised that we shall live because he liveth, John 14.19. Do not think only of using Christ, as you do a friend when you have need of him; or as I do my pen, to write, and lay it down when I have done: But as the branches use the Vine, and as the members use the Head, which they live by; and from which when they are separated, they die and wither, John 15.1, 2, 3, &c. Ephes. 1.22. & 5.27, 30. & 4.4, 5, 12, 15, 16. Christ must even dwell in our hearts by Faith, Ephes. 3.17. that is, 1. Faith must be the means of Christs dwelling in us by his Spirit; and 2. Faith must so ha∣bituate the heart to a dependance upon Christ, and to an im∣provement of him that objectively he must dwell in our hearts, as our friend doth whom we most dearly love; as that which we cannot chuse but alwaies think on.

Remember therefore that we live in Christ, and that the life which we now live is by the faith of the Son of God, who hath loved us, and given himself for us, Gal. 2.20. And his grace is sufficient for us, and his strength most manifested in our weakness, 2 Cor. 12.9. And that when Satan desireth to sift us, he prayeth for us that our faith may not fail, Luke 22.32. And that our life is hid with Christ in God, even with Christ who is our life, Col. 3.3, 4. That he is the Head, in whom all the members live, by the communication of his appointed liga∣ments and joynts, Ephes. 4.14, 15, 16. Therefore when any grace is weak, go to your Head for life and strength. If faith

be weak, pray, Lord increase our faith, Luke 17.5. If you are ignorant, pray him to open your understandings, Luk. 24.45. If your hearts grow cold, go to him by faith, till he shed abroad the love of God upon your hearts, Rom. 5.3, 4. For o•• his fulness it is that we must receive grace for grace, J••hn 1.16.

Direct. 14. Let the ••hief and most diligent work of your faith in Christ be, to inflame your hearts with love to God, as his Good∣ness and Love is revealed to us in Christ.

Faith kindling Love, and working by it, is the whole summ of Christianity, of which before.

Direct. 15. Let Faith keep the example of Christ continually before your eyes▪ especially in those parts of it, which he intended for the contradicting and healing of our greatest sins.

Above all others, these things seem purposely and special∣ly chosen in the life of Christ, for the condemning and curing of our sins; and therefore are principally to be observed by faith.

1. His wonderful Love to God, to his Elect, and to his ene∣mies: expressed in so strange an undertaking, and in his suf∣ferings, and in his abundant grace, which must teach us, what fervours of love to God and man, to friends and enemies must dwell and have dominion in us, 1 John 4.10. Rev. 1.5. Rom. 5.8, 10. John 13.34, 35. & 15.13. 1 John 3.14.23.17. & 4.7, 8, 20, 21.

2. His full obedience to his Fathers will, upon the dearest rates or terms: To teach us that no labour or cost should seem too great to us in our obeying the will of God; nor any thing seem to us of so much value, as to be a price great enough to hire us to commit any wilful sin, Rom. 5.19. Heb. 5 8. Phil. 2 8. 1 Sam. 15.22. 2 Cor. 10.5, 6. Heb. 5 9. John 14.15. & 15.10. 1 John 2.3. & 3.22. & 5.2, 3. Rev. 22.14.

3. His wonderful contempt of all the Riches, and Greatness of the world, and all the pleasures of the flesh, and all the honour which is of man, which he shewed in his taking the form of a servant, and making himself of no reputation, and living a mean inferiour life: He came not to be served (or ministred to) but to serve: Not to live in state with abundance of attendants; with provisions for every turn and use, which pride, curiosity,

or carnal imagination, taketh for a conveniency, or a decency, no nor a necessity: But he came to be as a servant unto others; not as despising his liberty, but as exercising his voluntary hu∣mility and love: He that was Lord of all for our sakes, became poor to make us rich: He lived in lowliness and meekness: He submitted to the greatest scorn of sinners; and even to the false accusations and imputations of most odious sin in it self, Phil. 2.6, 7, 8, 9. Heb. 12.1, 2, 3. Matth. 26.55, 60, 61, 63, 66. & 27, 28, 29, 30, 31. Matth. 11.29, 30. & 20.28. 2 Cor. 8.9. which was to teach us to see the vanity of the wealth and ho∣nours of the world, and to despise the Idol of the ungodly, and to lay that under our feet, which is nearest to their heart; and to be able without impatiency, to be scorned, spit upon, buffeted and abused; to be poor, and of no reputation among men; and though not to enslave our selves to any (but if we can be free to use it rather, 1 Cor. 7.21.) yet to be the loving and voluntary servants of as many as we can to do them good; and not to desire to have a great retinue, and to be such vo∣luntary burdens to the world, as to be served by many, while we serve none; as if we (who are taught by Christ and Na∣ture, that it is more honourable to give than to receive, and to be helpful unto many, than to need the help of many) would declare our impotency to be so great, that (when every poor man can serve himself and others) we are (and had rather be) so indigent, as not to live and help our selves, without the help of many servants: yea scarce to undress and dress our selves, or to do any thing which another can do for us, Only such persons are willing to eat, and drink, and sleep for themselves, and to play, and laugh, and to sin for themselves; but as to any thing that's good and usefull, without their present sensitive delight, they are not only unserviceable to the world, but would live like the lame or dead, that must be moved and carryed about by others. Among Christs servants, he that is the chief, must be the chief in service, even as a servant unto all, Luke 22.26. Matth. 23.11. And all by love must serve one another, Gal. 5.13.

4. His submission unto death, and conquest of the natural love of life, for a greater good, even the pleasing of God, and the Crown of Glory, and the good of many in their salvation: To

teach us that not only the pleasures of life, but life it self must be willingly laid down, when any of these three ends require it, Matth. 20.28. John 10 11. & 15.13. 1 John 3.16. Joh. 10.17. Acts 20.24. Matth. 10.39. & 16.25. Mark 14.26. Phil. 2.30. 1 John 3.16. Rev. 12.11.

Direct. 16. Let Faith behold Christ in his relation to his uni∣versal Church, and not unto your selves alone.

1. Because else you overlook his most honourable relation: It is more his glory to be the Churches Head and Saviour, than yours, Ephes. 5.23. & 1.21, 22. And 2. You else overlook his chief design and work; which is for the perfecting and saving of his body, Ephes. 1.23. Col. 1.24.18. And 3. Else you overlook the chief part of your own duty, and of your conformity to Christ, which is in loving and edifying the body, Ephes. 4.12, 16, Whereas if you see Christ as the undivided and impartial Head of all Saints, you will see also all Saints as dear to him, and as united in him; and you will have commu∣nion by faith with them in him; and you will love them all, and pray for all, and desire a part in the prayers of all (instead of carping at their different indifferent manner, and forms, and words of prayer, and running away from them, to shew that you disown them.) And you will have a tender care of the unity, and honour, and prosperity of the Church, and regard the welfare of particular Brethren as your own, 1 Cor. 12. through∣out, John 13.14, 34. & 15.12, 17. Rom. 13.8. stooping to the lowest service to one another, if it were the washing of the feet; and in honour preferring one another, Rom. 12.10. Not judging nor despising, nor persecuting, but receiving and forbear∣ing one another, Rom. 14. throughout, & 15.1, 2, 3, 4, 7, 8. Gal. 5.13. & 6.1, 2, 3. Ephes. 4.2, 32. Col. 3.13. Edifying, ex∣horting, and seeking the saving of one other, 1 Thes. 5.11. & 4.9, 18. Heb. 3.13. & 10.24. Not speaking evil one of another, James 4.11. Much less biting and devouring one another, Gal. 5.15. But having compassion one of another, as those that are members one of another, 1 Pet. 3.8. Rom. 12.5.

Direct. 17. Make all your opposition to the temptations of Satan, the world and the flesh, by the exercise of Faith in Christ.

From him you must have your weapons, skill and strength.

It is the great work of Faith, to militate under him, as the Captain of our salvation; and by vertue of his precepts, ex∣ample and Spirit to overcome as he hath overcome. Of which more anon.

Direct. 18. Death also must be entertained and conquered by Faith in Christ.

We must see it as already conquered by him, and entertain it as the passage to him: This also will be after spoken to.

Direct. 19. Faith must believe in Christ as our Judge, to give us our final Justification, and sentence us to endless life, Rom. 14.9, 10. John 5.22, 24, 25.

Direct. 20. Lastly, Faith must see Christ as preparing us a place in Heaven, and possessing it for us, and ready to receive us to himself. But all this I only name, because it will fall in in the last Chapters.

CHAP. III. Directions to live by Faith on the Holy Ghost.

THis is not the least part of the life of Faith. If the Spirit give us Faith it self, then Faith hath certainly its proper work to do towards that Spirit which giveth it: And if the Spirit be the worker of all other grace, and Faith be the means on our part, then Faith hath somewhat to do with the Holy Ghost herein. The best way that I can take in helping you to believe aright in the Holy Ghost, will be by opening the true sense of this great Article of our Faith to you, that by under∣standing the matter aright, you may know what you are here both to do, and to expect.

Direct. 1. The name of the Holy Ghost, or Spirit of God, is used in Scripture for the third person in the Trinity as constitu∣tive, and as the third perfective principle of operation; and most usually as operating ad extra, by communication. And therefore many Fathers, and ancient Divines and Schoolmen, say. That the Holy Ghost, the third person and principle is THE LOVE OF GOD; which as it is Gods Love of himself, is a constitutive

person or principle in the Trinity; but as it is pregnant and pro∣ductive, it is the third principle of operation ad extra; and so that it is taken usually, for the pregnant, operative Love of God.

And thus they suppose that the Divine POWER, INTEL∣LECT and WILL (or Wisdom and Love) are the three con∣stitutive persons in themselves, and the three principles of opera∣tion ad extra. To this purpose writeth Origen, Ambrose and Richardus the Schoolman; but plainlier and fullier Damascene and Bernard, and Edmundus Cantuariensis, and Potho Prumensis cited by me in my Reasons of the Christian Religion, page 372, 373, 374. Augustine only putteth Memory for Power, by which yet Campanella thinketh he meant Power, (Metaphys. par. 2. l. 6. c. 12. art. 4. pag. 88.) what Caesarius and many other say de triplici lumine, I pass by: The Lux Radii & Lumen, are thought a fit similitude by many. But the Motion, Light and Heat, is a plain impression of the Trinity on that noble ele∣ment of fire. That holy man Ephraem Syrus in his Testament useth the phrase (in his adjuration of his Disciples, and the protestation of his own stedfastness in the doctrine of the Tri∣nity against all Heresies) [By that three-named fire of the most holy Trinity] (or Divine Majesty as another Copy hath it) [And by that infinite and sole, one Power of God; and by those three sub∣sistences of the intelligible (or intellectual) fire.] And as it is a most great and certain truth, that this sacred Trinity of Di∣vine Principles, have made their impress communicatively up∣on the frame of nature, and most evidently on the noblest parts, which are in excellency nearest their Creatour; so it is evident that in the creatures LOVE is the pregnant communicative principle: So is Natural Love in Generation and friendly Love in benefiting others; and spiritual Love, in propagating know∣ledge and grace, for the winning of souls.

What I said of the Scripture use of the word is found in 1 John 5.5, 6, 7, 8. Heb. 9.14. 1 Cor. 12.2, 3, 4. Rom. 1.4. John 1.32, 33. & 3.5, 34. & 6.63. Gen. 1.2. Job 33.4. 2 Cor. 3.17, 18. Luke 4.18. Micah 3.8. Isa. 11.2. & 61.1.

Direct. 2. The more excellent measure of the Spirit given by Christ after his ascension to the Gospel Church, is to be distinguish∣ed from that which was before communicated; and this Spirit

of Christ is it which our Christian Faith hath special respect to.

Without the Spirit of God, as the perfective principle, nature would not have been nature, Gen. 1.2. All things would not have been good, and very good, but by the communication of goodness: And without somewhat of that Spirit, there would be no Moral Goodness in any of mankind: And without some special operations of that Spirit, the godly before Christs com∣ing in the flesh, would not have been godly, nor in any present capacity of glory: Therefore there was some gift of the Spi∣rit before.

But yet there was an eminent gift of the Spirit proper to the Gospel times, which the former ages did not know; which is so much above the former gift, that it is sufficient to prove the Verity of Christ.

For 1. There was use for the speciall attestation of the Father by way of Power, by Miracles, and his Resurrection to own his Son. 2. The Wisdom and Word of God incarnate, must needs bring a special measure of Wisdom to his Disciples; and therefore give a greater measure of the Spirit for illumina∣tion. 3. The design of Redemption being the revelation of the Love of God, and the recovery of our Love to him, there must needs be a special measure of the Spirit of Love shed abroad upon our hearts. And in all these three respects, the Spirit was accordingly communicated.

Quest. Was it not the Spirit of Christ which was in the Prophets, and in all the godly before Christs coming?

Answ. The Spirit of Christ is either that measure of the Spirit, which was given after the first Covenant of Grace, as it differeth from the state of man in innocency, and from the state of man in his Apostacy and condemnation: And thus it was the Spirit of Christ which was then given, so far as it was the Covenant and Grace of Christ, by which men were then saved. But there was a fuller Covenant to be made after his coming, and a fuller measure of Grace to be given, and a full attestation of God for the establishment and promulgation of this Covenant: And accordingly a fuller and special gift of the Spirit. And this is called The Spirit of Christ, in the pe∣culiar Gospel sense.

Quest. How is it said, Joh. 7.37. that the Holy Ghost was

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

not yet given, because Christ was not yet glorified?

Answ. It is meant of this special measure of the Spirit, which was to be Christs special witness and agent in the world. They had before that measure of true grace, which was necessary to the salvation of Believers, before the Incarna∣tion and Resurrection of Christ, (which was the Spirit of Christ, as the Light before Sun-rising is the Light of the Sun;) and if they died in that case, they would have been saved: But they had not the signal Spirit of the Gospel, settled and resident with them, but only some little taste of it for casting out De∣vils, and for Cures, at that time when Christ sent them by a special mission to preach, and gave them a sudden special gift, Luke 9.1. & 10.17.

Quest. How is it said of those baptized Believers, Acts 19. that they had not heard that there was a Holy Ghost?

Answ. It is meant of this eminent Gospel gift of the Holy Ghost, as he is the great Witness and Agent of Christ; and not of all the graces of the Holy Ghost?

Quest. Was it before necessary to have an explicite belief in the Holy Ghost as the third person in the blessed Trinity, and as the third principle of the divine operations, and were the faithful then in Covenant with him?

Answ. Distinguish between the Person and the Name: No Name is necessary to salvation; else none could be saved but men of one language: To believe in the Holy Ghost under that Name, was not necessary to salvation (nor yet is) for he that speaketh and heareth of him in Greek, or Latine, or Sclavonian, &c. may be saved, though he never learnt the English tongue: But to believe in the Energetical, or opera∣tive, or communicative Love of God, was alwaies necessary to salvation, considered in the thing, and not only in the Name: As it was to believe in his Power and his Wisdom: And to be∣lieve which is the first, and which the second, and which the third, is not yet of absolute necessity to salvation; while they are coequal and coessential; and it was necessary to the Jews to believe, that this Love of God did operate, and was com∣municated to the faithful, not upon the terms of innocency, ac∣cording to the first Covenant; but to sinners that deserved death, and upon terms of mercy, through the Covenant of

Grace, which was made with lapsed man in order to his re∣covery, through a Redeemer.

Direct. 3. All that is efficiently necessary to our salvation, in or of God, is not objectively necessary to be known. And such a measure of the knowledge of the Son, and of the Holy Ghost is necessary to save us, as is necessary objectively to sanctifie us under the efficiency of the said Spirit: And all the rest is not of such ne∣cessity. And therefore as under the Gospel, the Spirit is Christs great Witness, as well as Agent in the world, it is more neces∣sary now to believe distinctly in the Holy Ghost in that relation, than it was before Christs coming in the flesh.

There is a great deal of the Divine Perfection, which causeth our salvation, unknown to us: As the Sun will shine upon us, and the wind will blow, and the rain will fall, and the earth will bear fruits, whether we know it or not; so our knowledge of it, is not at all necessary to any Divine Effi∣ciency as such: The Spirit by which we are regenerate, is like the wind that bloweth, whose sound we hear, but know not whence it cometh, nor whither it goeth (no nor what it is) John 3.6, 7, 8, 9. But all those things which are necessary to work objectively and morally on the soul, do work in esse cognito; and the knowledge of them is as necessary as the ope∣ration is. It was of absolute necessity to the salvation of all, be∣fore Christs coming, and among the Gentiles as well as the Jews, that the Spirit should sanctifie them to God, by possessing them with a predominant Love of him in his Goodness; and that this Spirit proceed from the Son or Wisdom of God: But it was not so necessary to them as it is now to us, to have a distinct knowledge of the personality and operations of the Spirit, and of the Son. And though now it is certain that Christ is the Way, the Truth, and the Life, and no man cometh to the Father, but by the Son, Joh. 14.6. Yet that knowledge of him, which is necessary to them that hear the Gospel, is not all necessary to them that never hear it; though the same efficiency on his part be necessary: And so it is about the knowledge of the Holy Ghost▪ without which Christ cannot be sufficiently now known, and rightly believed in.

Direct. 4. The presence or operation of the Spirit of God is

casually the spiritual Life of man, in his holiness: As there is no natural Being but by influence from his Being; so no Life but by communication from his Life, and no Light but from his Light, and no Love or Goodness, but from his Spirit of Love.

It is therefore a vain conceit of them, that think man in innocency had not the Spirit of God: They that say, his na∣tural rectitude was instead of the Spirit, do but say, and unsay: for his natural rectitude was the effect of the influx or com∣munication of Gods Spirit: And he could have no moral rectitude without it; as there can be no effect without the chief cause: The nature of Love and Holiness cannot subsist, but in dependance on the Love and Holiness of God: And those Papists who talk of mans state first in pure naturals, and an af∣ter donation of the Spirit, must mean by pure naturals, man in his meer essentials, not really, but notionally by abstraction di∣stinguished, from the same man at the same instant as a Saint; or else they speak unsoundly: For God made man in moral dispositive goodness at the first; and the same Love or Spirit, which did first make him so, was necessary after to continue him so. It was never his nature to be a prime good, or to be good independently without the influence of the prime good, Isa. 44.3. Ezek. 36.27. Job 26.13. Psal. 51.10, 12. & 143.10. Prov. 20.27. Mal. 2.15. John 3.5, 6. & 6.63. & 7.39. Rom. 8.1, 5, 6▪ 9, 13, 16. 1 Cor. 6.11. & 2.11, 12. & 6.17. & 12.11, 13. & 15.45. 2 Cor. 3.3, 17. Ephes. 2.18, 22. & 3.16. & 5.9. Col. 1.8. Jude 19.

Direct. 5. The Spirit of God, and the Holiness of the soul may be lost, without the destruction of our essence, or species of humane nature▪ and may be restored without making us specifically other things.

That influence of the Spirit which giveth us the faculty of a Rational Appetite or Will, inclined to good as good, cannot cease, but our humanity or Being would cease: But that in∣fluence of the Spirit, which causeth our adherence to God by Love, may cease, without the cessation of our Beings; as our health may be lost, while our life continueth, Psal. 51.10. 1 Thes. 5.19.

Direct. 6. The greatest mercy in this world, is the gift of the Spirit, and the greatest misery is to be deprived of the Spirit;

and both these are done to man by God, as a Governour, by way of reward and punishment oft-times: Therefore the greatest re∣ward to be observed in this world, is the increase of the Spirit up∣on us, and the greatest punishment in this world is the denying or with-holding of the Spirit.

It is therefore a great part of a Christians wisdom and work, to observe the accesses and assistances of the Spirit, and its withdrawings; and to take more notice to God in his thankfulness of the gift of the Spirit, than of all other bene∣fits in this world: And to lament more the retiring or with∣holding of Gods Spirit, than all the calamities in the world: And to fear this more as a punishment of his sin: Lest God should say as Psal. 81.11, 12. But my people would not hearken to my voice, Israel would none of me: so I gave them up to their own hearts lusts, to walk in their own counsels: And we must obey God through the motive of this promise and reward, Prov. 1.23. Turn you at my reproof; behold, I will powre out my Spirit unto you, I will make known my words to you, Joh. 7.39 He spake this of the Spirit, which they that believe on him should receive, Luke 11.13. God will give his holy Spirit to them that ask it. And we have great cause when we have sinned, to pray with David, Cast me not away from thy presence, and take not thy holy Spirit from me. Create in me a clean heart, O God, and renew a right spirit in me. Restore to me the joy of thy salvation, and stablish me with thy free Spirit, Psal. 51.10, 11, 12. And as the sin to be feared is the grieving of the holy Spirit, Ephes 4.30. so the judgement to be feared, is accordingly the withdrawing of it, Isaiah 63.10, 11. But they rebelled and vexed his holy Spirit; therefore he was turned to be their enemy, and fought against them. Then he remembred the daies of old, Moses and his people, saying, Where is he that brought them up—Where is he that put his holy Spirit within them? The great thing to be dreaded, is, lest [those that were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost—should fall away, and be no more renewed by repen∣tance—Heb. 6.4 6.

Direct. 7. Therefore executive pardon or justification cannot possibly be any perfecter than sanctification is: Because no sin is fur∣ther

forgiven, or the person justified executively, than the punish∣ment is taken off: and the privation of the Spirit, being the great punishment, the giving of it, is the great executive remission in this life.

But of this more in the Chapter of Justification follow∣ing.

Direct. 8. The three great operations in m••n, which each of the three persons in the Trinity eminently perform, are, Natura, Medicina, salus; the first by the Creator, the second by the Re∣deemer, the third by the Sanctifier.

Commonly it is called Nature, Grace and Glory: But ei∣ther the terms [Grace and Glory] must be plainlier expound∣ed, or that distribution is not sound: If by Grace be meant all the extrinsick medicinal preparations made by Christ; and if by [Glory] be meant only the Holiness of the soul, the sense is good: But in common use those words are otherwise un∣derstood. Sanctification is usually ascribed to the Holy Ghost: but Glorification in Heaven, is the perfective effect of all the three persons in our state of perfect union with God, Rom. 15.16. Titus 3.5, 6. But yet in the work of Sanctification it self, the Trinity undividedly concur: And so in the sanctifying and raising the Church, the Apostle distinctly calleth the act of the Father, by the name of Operation; and the work of the Son by the name of Administration, and the part of the Holy Ghost by the name of Gifts, 1 Cor. 12.4, 5, 6. And in respect to these sanctifying Operations of God, ad extra, the same Apostle distributeth them thus, 2 Cor. 13.14. The Grace of the Lord Jesus Christ, and the Love of God, and the Communion of the Holy Ghost, be with you all: Where by God, seemeth to be meant all the persons in the Trinity in their perfection; but especially the Father as the Fountain of Love, and as expressing Love by the Son and the Spirit; and by the Grace of Christ, is meant all that gracious provision he hath made for mans sal∣vation, and the Relative application of it, by his intercession, together with his mission of the holy Spirit. And by the Com∣munion of the Spirit is meant that actual communication of Life, Light and Love to the soul it self, which is eminently ascribed to the Spirit.

Direct. 9. The Spirit it self is given to true Believers, and not only grace from the Spirit.

Not that the Essence of God, or the person of the Holy Ghost, is capable of being contained in any place, or removing to or from a place, by local motion: But 1. The Holy Ghost is given to us Relatively, as our Covenanting Sanctifier in the Baptismal Covenant: We have a Covenant-right to him, that is, to his operations. 2. And the Spirit it self is present as the immediate Operator; not so immediate as to be without Means, but so immediately as to be no distant Agent, but by proximate attingency, not only ratione virtutis, but also ratione suppositi, performeth his operations: If you say, so he is present every where; I answer, but he is not a present Operator every where alike. We are called the Temples of the Holy Ghost, both because he buildeth us up for so holy a use, and because he also dwelleth in us, 1 Cor. 6.19.

Direct. 10. By the sanctification commonly ascribed to the Holy Ghost, is meant that recovery of the soul to God, from whom it is fallen, which consisteth in our primitive Holiness, or devoted∣ness to God, but summarily in the Love of God, as God.

Direct. 11. And Faith in Christ is oft placed as before it, not as if the Spirit were no cause of Faith, nor as if Faith were no part of our saving special grace; nor as if any had saving Faith before they had Love to God; but because as Christ is the Media∣tour and way to the Father; so Faith in him is but a mediate grace to bring us up to the Love of God, which is the final per∣fective grace: And because, though they are inseparably compli∣cate, yet some acts of Faith go before our special Love to God in or∣der of nature, though some others follow after it, or go with it.

It is a question which seemeth very difficult to many, whe∣ther Love to God, or Faith in Christ must go first (whether in time or order of nature.) For if we say that Faith in Christ must go first, then it seemeth that we take not Faith or Christ as a Means to bring us to God as our End; for our End is Deus amatus, God as beloved; and to make God our End, and to love him, are inseparable. We first love the good which appeareth to us, and then we chuse and use the Means to attain it; and in so doing we make that our End which we did love; so that it is the first loved for it self, and then made our End. Now if Christ be not used as a Means to God, or as our Ʋltimate End, then he is not believed in, or used as Christ, and therefore it is

no true Faith: And that which hath not the true End, is not the true act or grace in question, nor can that be any special grace at all, which hath not God for his Vltimate End: On both which accounts, it can be no true Faith: The intentio finis, being before the choice or use of means, though the asse∣cution be after.

And yet on the other side, if God be loved as our End, be∣fore we believe in Christ as the means, then we are sanctified before we believe. And then faith in Christ is not the Means of our first special Love to God. And the consequents on both parts are intollerable; and how are they to be avoided?

Consider here 1. You must distinguish betwixt the assent∣ing or knowing act of faith, and the consenting or chusing act of it in the will. 2. And between Christ as he is a Means of Gods chusing and using, and as he is a means of our chusing and using. And so I answer the case in these Proposi∣tions.

1. The knowledge of a Deity is supposed before the know∣ledge of Christ as a Mediator: For no man can believe that he is a Teacher sent of God, nor a Mediator between us and God, nor a Sacrifice to appease Gods wrath, who doth not believe first that there is a God.

2. In this belief or knowledge of God, is contained the knowledge of his Essential Power, Wisdom and Goodness; and that he is our Creator and Governour, and that we have broken his Laws, and that we are obnoxious to his Justice, and deserve punishment for our sins. All this is to be known before we believe in Christ as the Mediatour.

3. Yet where Christianity is the Religion of the Country, it is Christ himself by his Word and Ministers, who teacheth us these things concerning God; But it is not Christ as a Means chosen or used by us, to bring us to the Love of God; (for no man can chuse or use a Means for an End not yet known or in∣tended:) but it is Christ as a Means chosen and used by God, to bring home sinners to himself: (even as his dying for us on the Cross was.)

4. The soul that knoweth all this concerning God, cannot yet love him savingly, both because he wanteth the Spirit to effect it, and because a holy sin-hating God, engaged in Justice

to damn the sinner, is not such an object, as a guilty soul can love: but it must be a loving and reconciled God that is willing to forgive.

5. When Christ by his Word and Ministers hath taught a sinner both what God is in himself, and what he is to us, and what we have deserved, and what our case is; and then hath taught him, what he himself is as to his person and his of∣fice, and what he hath done to reconcile us to God, and how far God is reconciled hereupon, and what a common conditional pardoning Covenant, he hath made and offereth to all, and what he will be and do to those that do come in, the belief of all this serio••sly (by the assenting act of the understanding) is the first part of saving Faith, going in nature before both the Love of God, and the consenting act of the Will to the Re∣deemer. (And yet perhaps the same acts of faith in an un∣effectual superficial measure, may go long before this in many.)

6. In this assent our belief in God, and in the Mediatour, are conjunct in time and nature; they being Relatives here as the objects of our faith. It is not possible to believe in Christ as the Mediatour, who hath propitiated God to us, before we be∣lieve that God is propitiated by the Mediatour; nor vice versâ: Indeed there is a difference in order of dignity and desirable∣ness; God as propitiated being represented to us as the End, and the Propitiator, but as the Means: But as to the order of our apprehension or believing, there can be no difference at all, no more than in the order of knowing the Father and the Son, the Husband and Wife, the King and subjects: These Relatives are simul naturá & tempore.

7. This assenting act of Faith, by which at once we believe Christ to be the Propitiator, and God to be propitiated by him, is not the belief that my sins are actually pardoned, and my soul actually reconciled and justified; but it includeth the belief of the history of Christs satisfaction, and of the common con∣ditional Covenant of Promise and Offer from God, viz. that God is so far reconciled by the Mediatour, as that he will for∣give, and justifie, and glorifie all that Repent and Believe, that is, that return to God by faith in Christ; and offereth this mercy to all, and intreateth them to accept it, and will

condemn none of them but those that finally reject i••. 〈◊〉〈◊〉 things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the Ministry of reconciliation, to wit, that God was in Christ reconciling the world unto hims••lf, not imputing their trespasses to them; and hath committed to us the word of reconciliation: Now then we are Embassadors for Christ, as though God did beseech you by us: we pray you in Christs stead, be ye reconciled unto God, 2 Cor. 5.18, 19, 20. So that it is at once the belief of the Father as reconciled, and the Son as the Reconcil••r, and that according to the tenour of the common conditional Covenant, which is the first assenting part of saving Faith.

8. This same Covenant which revealeth God as thus far reconciled by Christ, doth offer him to be further actualy and fully reconciled, and to justifie and glorifie us, that is, to forgive, accept, and love us perfectly for ever. And it offereth us Christ to be our actual Head and Mediatour, to procure and give us all this mercy, by communicating the benefits which he hath purchased according to his Covenant-terms: so that as before the Father and the Son were revealed to our assent to∣gether; so here they are offered to the Will together.

9. In this offer, God is offered as the End, and Christ as Mediatour is offered as the Means; therefore the act of the Will to God, which is here required, is simple Love of compla∣cency (with subjection, which is a consent to obey) but the act of the Will to Christ, is called choice or consent, though there be in it Amor Medii, the Love of that Means for its aptitude as to the end.

10. This Love of God as the End and Consent to Christ as the Means, being not acts of the Intellect, but of the Will, can∣not be the first acts of Faith, but do presuppose the first assent∣ing acts.

11. But the assenting act of Faith, doth cause these acts of the Will to God and the Mediatour. Because we believe the Truth and Goodness, we Consent and Love.

12. Both these acts of the Will are caused by assent at one time, without the least distance.

13. But here is a difference in order of Nature, because we will God as the End, and for himself; and therefore first in

the natural order of intention; and we will Christ as the Means for that End, and therefore but secondarily. Though in the Intellects apprehension and assent▪ there be no such difference; because in the Truth, which is the Ʋnderstandings object, there is no d••fference, but only in the Goodness which is the Wills object: And as Goodness it self is apprehended by the Ʋnder∣standing, ut verè bonum, there is only an objective d••fference of dignity.)

14. Therefore as the Gospel revelation cometh to us in a way of offer, promise and covenant, so our Faith must act in a way of Acceptance & Covenanting with God and the Redeemer and Sanctifier. And the Sacrament of Baptism is the so∣lemnizing of this Covenant on both parts. And till our hearts do consent to the Baptismal Covenant of Grace, we are not Be∣lievers in a saving sense.

15. There is no distance of time between the Assent of Faith, and the first true degree of Love and Consent: (Though an un∣sound Assent may go long before; yet sound Assent doth imme∣diately produce Love and Consent;) and though a clear and full resolved degree of consent may be some time afterward: And therefore the soul may not at the first degree so well under∣stand it self, as to be ready for an open covenanting)

16. This being the true order of the work of Faith and Love, the case now lyeth plain before those that can observe things distinctly, and take not up with confused knowledge. (And no other are fit to meddle with such cases) viz that the knowing or assenting acts of faith in God as reconciled (so far) and in Christ as the reconciler, so far as to give out the offer or Co∣venant of Grace, are both at once, and both go before the acts of the will, as the cause before the immediate effect; and that this assent first in order of nature (but at once in time) causeth the will to love God as our End, and to consent to, and chuse Christ in heart-covenant as the means, and so in our covenant we give up our selves to both: And that this Repentance and Love to God, which are both one work called conversion, of turning from the creature to God, the one as denominated from the terminus à quo, viz. (Repentance) the other from the ter∣minus ad quem (viz. Love) are twisted at once with true saving Faith. And that Christ as the means used by God is our

first Teacher, and bringeth us to assent: And then that as∣sent bringeth us to take God for our End, and Christ for the Means of our actual Justification and Glory; so that Christ is not by Faith chosen and used by us under the notion of a M••dia∣tour or Means to our first act of love and consent; but is a Means to that of the Fathers chusing only; but is in that first consent chosen by us for the standing means of our Justification and Glo∣ry, and of all our following exercise and increase of love to God, and our sanctification; so that it is only the assenting act of faith, and not the electing act, which is the efficient cause of o•• very first act of Love to God, and of our first degree of sanctifica∣tion; and thus it is that Faith is called the seed and mother grace: But it is not that saving Faith which is our Christiani∣ty, and the condition of Justification and of Glory, till it come up to a covenant-consent of heart, and take in the foresaid acts of Repentance and Love to God as our God and ultimate end.

The observation of many written mistakes about the order of the work of grace, and the ill and contentious consequents that have followed them, hath made me think that this true and accurate decision of this case, is not unuseful or unne∣cessary.

Direct. 12. The Holy Ghost so far concurred with the eternal Word, in our Redemption, that he was the perfecting Operator, in the Conception, the Holiness, the Miracles, the Resurrection of Jesus Christ.

Of his Conception it is said, Mat. 1.20. For that which is conceived in her, is of the Holy Ghost. And vers. 18. She was found with child of the Holy Ghost. And of his holy perfection, as it is said, Luke 2.52. that he increased in wisdom, and sta∣ture, and favour with God and men, (meaning those positive perfections of his humane nature (which were to grow up with nature it self, and not the supply of any culpable or pri∣vative defects) so when he was baptized, the Holy Ghost de∣scended in a bodily shape like a Dove upon him, Luke 3.22. And Luke 4.1. it is said, Jesus being full of the Holy Ghost, &c. Isa. 11.2. And the Spirit of the Lord shall rest upon him; the Spi∣rit of wisdom and understanding; the Spirit of counsel and might; the Spirit of knowledge, and the fear of the Lord, and shall make him quick of understanding in the fear of the Lord, &c. Joh. 3.34.

For God giveth not the Spirit by measure to him, Acts 1.2. After that he through the Holy Ghost had given commandments to the Apostles whom he had chosen, Rom. 1.4. And was declared to be the Son of God, with power, according to the Spirit of Holiness (that is, the Holy Spirit) by the resurrection from the dead, Mat. 12.28. If I cast out Devils by the Spirit of God, &c. Luke 4.18. The Spirit of the Lord is upon me; because he hath anoint∣ed me to preach the Gospel to the poor, he hath sent me to heal, &c. Isa. 61.1.

In all this you see how great the work of the Holy Spirit was upon Christ himself, to fit his humane nature for the work of our redemption, and actuate him in it; though it was the Word only which was made flesh, and dwelt among us, John 1.3.

Direct. 13. Christ was thus filled with the Spirit, to be the Head or quickening Spirit to his body: and accordingly to fit each member for its peculiar office: And therefore the Spirit now given is called the Spirit of Christ, as communicated by him.

Rom. 8.9. If any man have not the Spirit of Christ, the same is none of hi••, Joh. 7.37. This spake he of the Spirit, which they that believe should receive, viz. it is the water of life, which Christ will give them. 1 Cor. 15.45. The last Adam was made a quick∣ening Spirit, Gal. 4.6. God hath sent forth the Spirit of his Son into our hearts, whereby we cry Abba Father, Phil. 1.19. Through the supply of the Spirit of Jesus Christ. See also Ephes. 1.22, 23. & 3.17, 18, 19. & 2.18, 22. & 4.3, 12, 16. 1 Cor. 12, &c.

Direct. 14. The greatest extraordinary measure of the Spirit, was given by him to his Apostles, and the Primitive Christians, to be the seal of his own truth and power, and to fit them to found the first Churches, and to convince unbelievers, and to deliver his will on record in the Scriptures, infallibly to the Church for future times.

It would be tedious to cite the proofs of this, they are so numerous; take but a few, Matth. 28.20. Teaching them to observe all things whatsoever I have commanded you (that's the commission) Mark 16.17. And these signs shall follow them that believe, &c. Joh. 20.22. Receive ye the Holy Ghost, &c. 14.26. But the Comforter, the Holy Ghost, whom the Father will send in my name, he will teach you all things, and bring all things

to your remembrance, whatsoever I have said unto you, Joh. 16.13. When the Spirit of Truth is come, he will guide you into all Truth, &c. Heb. 2.4. God also bearing them witness, both with signs, and w••nders, and with divers miracles, and gifts of the Holy Ghost, according to his own will.

Direct. 15. And as such gifts of the Spirit was given to the Apostles as their ••ffice required; so th••se sanctifying graces, or that spiritual Life, Light and Love, are given by it to all true Chri∣stians, which their calling and salvation doth require.

John 3.5, 6. Except a man be born of Water, and of the Spi∣rit, he cannot enter into the Kingdom of Heaven. That which is born of the fl••sh, is flesh; and that which is born of the Spirit, is Spirit, Heb. 12.14. Without holiness none shall see God, Rom. 8.8, 9, 10, 14. They that are in the flesh cannot please God: But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. See also v. 1, 3, 4, 5, 6 7, &c. Titus 3.5, 6, 7. He saved us by the washing of Regeneration, and the renewing of the Holy Ghost, which he shed on us abundantly, through Jesus Christ our Saviour; that being justified by his grace, we should be made heirs, according to the hope of eternal life. But the testimonies of th••s truth are more numerous than I may recite.

Direct. 16. By all this it appeareth that the Holy Ghost is both Christs great witness objectively in the world, by which it is that he is owned of God, and proved to be true; and also his Advocate or great Agent in the Church, both to indite the Scriptures, and to sanctifie souls.

So that no man can be a Christian indeed, without these three: 1. The objective witness of the Spirit to the truth of Christ. 2. The Gospel taught by the Spirit in the Apostles. 3. And the quickening, illuminating and sanctifying work of the Spirit upon their souls.

Direct. 17. It is therefore in these respects that we are baptiz••d into the Name of the Holy Ghost, as well as of the Father and the Son, it being his work to make us thus both Believers and Saints; and his perfective work of our real Sanctification, being as necessa∣ry to us as our Redemption or Creation, Matth. 28.19, 2••. Heb. 6.1, 2, 4, 5, 6.

Direct. 18. Therefore as every Christian must look upon himself,

as being in special Covenant with the Holy Ghost, so be must un∣derstand distinctly what are the benefits, and what are the condi∣tions, and what are the duties of that part of his Covenant.

The special Benefits are the Life, Light and Love before men∣tioned, by the quickening illumination and sanctification of the Spirit; not as in the first Act or Seed; for so they are presup∣posed in that Faith and Repentance which is the Condition. But as in the following acts and habits, and increase of both, unto perfection, Acts 2.38. Repent and be baptized every one of you, in the Name of Jesus Christ, for the remission of sins; and ye shall receive the gift of the Holy Ghost; for the promise is to you and to your children, and to all that are afar off, and to as many as the Lord our God shall call. See Acts 26.18. Ephes. 1.18, 19. Titus 3.5, 6, 7.

The special condition on our parts, is our consent to the whole Covenant of Grace▪ viz. To give up our selves to God as our Re∣conciled God and Father in Christ, and to Jesus Christ as our Saviour, and to the holy Spirit as to his Agent, and our San∣ctifier. There needeth no other proof of this, than actual Baptism as celebrated in the Church from Christs daies till now. And the institution of it, Mat. 28.19. with 1 John 5.7, 8, 9. & 1 Pet. 3.21. with John 3.5.

The special Duties afterward to be performed, have their rewards as aforesaid, and the neglect of them their penalties; and therefore have the nature of a Condition as of those parti∣cular rewards or benefits.

Direct. 19. The Duties which our Covenant with the Holy Ghost doth bind us to, are 1. Faithfully to endeavour by the power and help which he giveth us, to continue our consent to all the fore∣said Covenant: And 2. To obey his further motions, for the work of Obedience and Love: 3. And to use Christs appointed means with which his Spirit worketh: And 4. To forbear those wilful sins which grieve the Spirit.

John 15.4. Abide in me, and I in you. v. 7. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. v. 9. Continue in my love, Col. 1.23. If ye continue in the Faith, &c. Jude 21. Keep your selves in the Love of God. Heb. 10.25, 26. Not forsaking the assembling of your selves together, &c. For if we sin wilfully, &c. of how much

sorer punishment shall he be thought worthy, who hath done de∣spight to the Spi••it of grace, v. 29. Heb. 6.4, 5, 6. Ephes. 4 3••. Grieve not the holy Spirit of God, 1 Thes. 5.19. Quench not the Spirit.

Direct. 20. By this it is plain, that the Spirit worketh not on man as a dead thing, which hath no principle of activity in it self; nor as on a naturally necessitated Agent, which hath no self-determining faculty of will; but as on a living free self-determin∣ing Agent, which hath duty of its own to perform for the attaining of the end desired.

Those therefore that upon the pretence of the Spirits doing all, and our doing nothing without him, will lye idle, and not do their parts with him, and say that they wait for the motions of the Spirit, and that our endeavours will not further the end, do abuse the Spirit, and contradict themselves; seeing the Spirits work is to stir us up to endeavour, which when we refuse to do, we disobey and strive against the Spirit.

Direct. 21. Though sometimes the Spirit work so efficaciously, as certainly to cause the volition, or other effect which it moveth to; yet sometimes it so moveth, as procureth not the effect, when yet it gave man all the power and help which was necessary to the effect; because that man failed of that endeavour of his own, which should have concurred to the effect, and which he was able without more help to have performed.

That there is such effectual grace, Acts 9. and many Scri∣ptures with our great experience tell us. That there is such meer necessary uneffectual grace possible, and sometime in being, (which some call sufficient grace) is undeniable in the case of Adam; who sinned not for want of necessary grace, without which he could not do otherwise. And to deny this, blotteth out all Christianity and Religion at one dash.

By all which it appeareth, that the work of the Spirit is such on mans will, as that sometimes the effect is suspended on our concurrence; so that though the Spirit be the total cause of its own proper effect, and of the act of man, in its own place and kind of action; yet not simply a total cause of mans act or volition; but mans concurrence may be further re∣quired to it, and may fail.

Direct. 22. Satan transformeth himself oft into an Angel of

Light, to deceive men by pretending to be the Spirit of God: There∣fore the spirits must be tryed, and not every spirit trusted, 2 Cor. 11.14, 15. Mat. 24.4, 5, 11, 24. 1 John 3.7. Ephes. 4.14. Revel. 10.3 8. 2 Thes. 3.2. 1 John 4.1, 3, 6.

Direct. 23. The way of trying the spirits, is to try all their uncertain suggestions, by the Rule of the certain Truths already revealed in Nature, and in the holy Scriptures: And to try them by the Scriptures, is but to try the spirits, by the Spirit: the doubtfull spirit, by the undoubted Spirit, which indited and sealed the Scriptures more fully, than can be expected in any after reve∣lation, 1 Thes. 1.21. Isa. 8.16, 20. 2 Pet. 1.19. John 5.39. Acts 17.11. The Spirit of God is never contrary to it self: Therefore nothing can be from that Spirit, which is contrary to the Scriptures which the Spirit indited.

Direct. 24. When you would have an increase of the Spirit, go to Christ for it, by renewed acts of that same Faith, by which at first you obtained the Spirit, Gal. 3.3, 4. Gal. 4.6.

Faith in Christ doth two waies help us to the Spirit: 1. As it is that Condition upon which he hath promised it, to whom it belongeth to give us the Spirit. 2. As it is that act of the soul which is fitted in the nature of it, to the work of the Spirit: That is, as it is the serious contemplation of the in∣finite Goodness and Love of God, most brightly shining to us in the face of the Redeemer: and as it is a serious contempla∣tion of that heavenly glory procured by Christ, which is the fullest expression of the Love of God: and so is fittest to kindle that Love to God in the soul, which is the work of the Spirit. These are joyned, Rom. 5.1, 2, 5, 6. Being justified by Faith, we have peace with God, through our Lord Jesus Christ▪ By whom also we have access by Faith into this grace wherein we stand, and rejoyce in hope of the Glory of God —The Love of God is shed abroad in our hearts by the Holy Ghost, which is given to us. For when we were without strength, in due time Christ died for the ungodly—God commended his Love to us, that while we were yet sinners, Christ died for us—So Ephes. 3.17, 18, 19. Let Christ dwell in your hearts by Faith, and it would help you to be rooted and grounded in Love, and to com∣prehend with all Saints, what is the breadth, and length, and depth, and height; and to know the Love of Christ which passeth

knowledge, and so to be filled with the fulness of God. If Faith be the way to see Gods Love, and Faith be the way thereby to raise our Love to God, then Faith in Christ must needs be the continual instrument of the Spirit, or that means which we must still use for the increase of the Spirit.

Direct. 25. The works of the Spirit, next to the excitation of Life, Light and Love, do consist in the subduing of the lusts of the flesh, and of the power of all the objects of sense which serve it. Therefore be sure that you faithfully serve the Spirit in this morti∣fying work, and that you take not part with the flesh against it.

A grat part of our duty towards the Holy Ghost, doth con∣sist in this joyning with him, and obeying him in his strivings against the flesh: And therefore it is that so many and earnest exhortations are used with us, to live after the Spirit, and not after the flesh; and to mortifie the lusts of the flesh, and the deeds of it by the Spirit; especially in Rom. 8.1. to the 16. and in Gal. 5. throughout. & Rom. 6. & 7. & Col. 3. Ephes. 5.

Direct. 26. Take not every striving for a victory, n••r every desire of grace, to be true grace it self; unless grace be desired as it is the lovely Image of God, and pleasing to him, and be desired before all earthly things; and unless you not only strive against, but conquer the predominant love of every sin.

There are many uneffectual desires and strivings which con∣sist with the dominion of sin. Many a fornicator, and glutton, and drunkard, hath earnest wishes that he could leave his sin, when he thinketh of the shame and punishment; and hath a great deal of striving against it before he yieldeth: But yet he liveth in it still, because his love to it is the predominant part in him, Rom. 6.2. How shall we that are dead to sin, live any longer therein? Know ye not that so many of us as were baptized into Christ, were baptized into his death— We are buryed with him by Baptism — Knowing this, that our old man is cru∣cified with him, that the body of sin might be destroyed, that henceforth we should not serve sin: For he that is dead, is freed from sin. —V. 12. Let not sin reign therefore in your mor∣tal bodies, that ye should obey it in the lusts thereof. — V. 13. Neither yield your members servants of unrighteousness unto sin— For sin shall not have dominion over you—Know ye

not that to whom you yield your selves servants to obey, his ser∣vants ye are to whom ye obey? whether of sin unto death, or of obedience unto righteousness, Rom. 8.13. If ye live after the flesh, ye shall die; but if ye through the Spirit do mortifie the deeds of the body, ye shall live. See Gal. 5.16, 18, 19, 20, 21, 22, 23. They that are Christs, have crucified the flesh, with the affections and lusts. V. 24. and 2 Tim. 2.19. The foundation of God standeth sure, having this seal, The Lord knoweth who are his. And let every one that nameth the Name of Christ, depart from iniquity.

Object. But it is said, Gal. 5.17. The flesh lusteth against the Spirit—so that ye cannot do the things which ye would.

Answ. That is, every true Christian would fain be perfect in Holiness and Obedience, but cannot, because of the lustings of the flesh: But it doth not say or mean, that any true Chri∣stian would live without wilful gross, or reigning sin, and can∣not; that he would live without murder, adultery, theft, or any sin which is more loved than hated, but cannot. We cannot do all that we would; but it doth not follow that we can do nothing which we would, or cannot sincerely obey the Gospel.

Object. Paul saith, Rom. 7.15, 18. To will is present with me; but how to perform that which is good I find not: and what I would, that I do not.

Answ. The same answer will serve. To will perfect Obedi∣ence to all Gods Laws, was present with Paul; but not to do it. He would be free from every infirmity, but could not: (And therefore could not be justified by the Law of Works.) But he never saith, that he would obey sincerely, and could not; or that he would live without heinous sin, and could not. In∣deed in his flesh he saith, there dwelleth no good thing; but that denyeth not his spiritual power (who so often proposeth himself as an example to be imitated by those that he wrote to.) Thousands are deceived about their state, by taking every un∣••ffectual desire and wish, and every striving before they sin, to be a mark of saving grace: misunderstanding Mr. Perkins, and some others with him, who make a desire of grace, to be the grace it self, and a combat•• against the flesh, to be a sign of the renovation by the Spirit; whereas they mean only, such a

desire of grace as grace for the Love of God, as is more powerful than any contrary desires; and such a combating as conquereth gross (or mortal) sin, and striveth against infirmities. And of this, this saying is very true.

Direct. 27. Strive with your hearts when the Spirit is strive∣ing with you: and take the season of its sp••cial help; and make one gale of grace advantageous to another.

This is a great point of Christian wisdom: The help of the Spirit is not at our command: take it while you have it. Use wind and tide before they cease. God will not be a servant to our slothfulness and negligence. As he that will not come to the Church at the hour when the Minister of Christ is there, but say, I will come another time, will have none of his teaching there; so he that will not take the Spirits time, but say, I am not now at leisure, may be left without its help, and taught by sad experience to know, that it is fitter for man to wait on God, than for God to wait on man. More may be done and got at one hour, than at another, when we have no such help and motions.

Direct. 28. Be much in the contemplation of the heavenly Glo∣ry; for there are the highest objects, and the greatest demonstrations of Gods Love and Goodness; and therefore in such thoughts we are most likely to meet with the Spirit with whose nature and design they are so agreeable.

We fall in with the heavenly Spirit in his own way, when we set our selves to be most heavenly. Heavenly thoughts are the work which he would set you on; and the Love of God is the thing which he works you to thereby: And nothing will so powerfully inflame the soul with the Love of God, as to think that we shall live in his Love and Glory for ever more. Set your selves therefore to this work, and it will be a sign that the Spirit sets you on it; and you may be sure that he will not be behind with you, in a work which both he and you must do. To this sense the Apostle bids us, pray in the Holy Ghost, Jude 20. Because though prayer must be from the Spirit, which is not in our power; yet when we set our selves to pray, it is both a sign that the Spirit exciteth, and a certain proof that he will not be behind with us, but will af∣ford us his assistance.

Direct. 29. Conve••se with those who have most of the Spirit, as far as you can attain it.

And that is not those that are most for revelations or visions, or that pretend to extraordinary illuminations, or that set the Spirit against the Word; or that boast most of the Spirit, in contempt of others: But those who are most humble, most holy, and most heavenly; who love God most, and hate sin most. Converse with such as have most of the Spirit (of love and heavenliness) is the way to make you more spiritual; as converse with learned men is the way to learning: For the Spirit giveth his graces in the use of suitable means, as well as he doth his common gifts, Jude 20, 21. Heb. 10.24, 25. & 3.13. Ephes. 4.12, 15, 16.

Direct. 30. Lastly, The right ordering of the body it self is a help to our spirituality. A clean and a chearful body is a fitter instrument for the Spirit to make use of, than one that is op∣prest with crudities, or dejected with heavy melancholy. Therefore especially avoid two extreams: 1. The satis∣fying the lusts of the flesh, and clogging the body with excess of meat or drink, or corrupting the fantasie with foolish pleasures: 2. And the addicting your selves to di∣stracting melancholy, or to any disconsolate or discontented thoughts.

And from hence you may both take notice of the sense of all that fasting and abstinence which God commandeth us, and of the true measure of it, viz. as it either fitteth or unfitteth the body for our duty, and for our ready obedience to the Spirit of God. 1 Cor. 9.27. I keep under my body, and bring it into subjection, lest by any means when I have preached to others, I myself should be a cast away. Rom. 13.12, 13, 14. Let us walk honestly as in the day; not in rioting and drunk••nness, not in chambering and wantonness, not in strife and envying; but put ye on the Lord Jesus Christ, and make no provision for the flesh, for lust. Pampering the body, and addicting our selves to the pleasing of it, turneth a man from spirituality into bruitish∣ness; and savouring or minding the things of the fl••sh, de∣stroyeth both the relish and minding of the things of the Spirit, Rom. 8.5, 6, 7, 8. And a sowre discontented melancholy tem∣per,

is contrary to that alacrity requisite in Gods service; and to those which the Comforter is to work in us.

So much for living by Faith on the Holy Ghost.

CHAP. IV. Directions how to exercise Faith upon Gods Commandments, for Duty.

IT being presupposed that your Faith is settled about the truth of the Scriptures in general (by the means here be∣fore and elsewhere more at large described) you are next to learn how to exercise the Life of Faith about the Precepts of God in particular; and herein take these helps.

Direct. 1. Observe well how suitable Gods Commands are to reason, and humanity, and natural revelation it self; and so how Nature and Scripture do fully agree, in all the precepts for primitive holiness.

This is the cause why Divines have thought it so useful to read Heathen Moralists themselves, that in a Cicero, a Plutarch, a Seneca, an Antonius, an Epictetus, &c. they might see what testimony nature it self yieldeth, against all ungodliness and un∣righteousness of men. See Rom. 19, 20, &c. But of this I have been larger in my Reasons of the Christian Religion.

Direct. 2. Observe well how suitable all Gods Commandments are to your own good, and how necessary to your own feli∣city.

All that God commandeth you, is, 1. To be active, and use the faculties of your souls, in opposition to Idleness: 2. To use them rightly, and on the highest objects, and not to debase them by preferring vanity and sordid things, nor to pervert them by ill doing. And are not both these suitable to your natural perfection, and necessary to your good?

1. If there were one Law made, that men should lie or stand still all the day, with their eyes shut, and their ears stopped, and their mouths closed, and that they should not stir, nor see, nor hear, nor taste; and another Law that man should use

their eyes, and ears, and limbs, &c. which of these were more suitable to humanity, and more easie for a ••ound man to obey (though the first might best suit with the lame, and blind, and sick) and why should not the goodness of Gods Law be dis∣cerned, which requireth men to use the higher faculties, the Reason, and Elective, and Executive Powers, which God hath given them? If men should make a Law, that no one should use his Reason to get Learning, or for his Trade or business in the world, you would think that it were an institution of a Kingdom of Bedlams, or a herd of beasts: And should not you then be required to use your Reason faithfully and dili∣gently in greater things?

2. And if one Law were made, that every man that tra∣veleth shall stumble and wallow in the dirt, and wander up and down out of his way; and that every man that eateth and drinketh, should feed on dirt, and ditch-water, or poyson, &c. And another Law, that all men should keep their right way, and live soberly, and feed healthfully; which of these would fit a wise man best, and be easiest to obey? or if one Law were made, that all Scholars shall learn nothing but lies and errours; and another, that they shall learn nothing but truth and wisdom, which of them would be more easie and suitable to humanity? (Though the first might be more pleasing to some fools.) Why then should not the goodness of Gods Laws be confessed, who doth but forbid men learning the most pernicious errours, and wandering in the maze of folly, and wallowing in the dirt of sensuality, and feeding on the dung and poyson of sin? Is the love of a harlot, or of glut∣tony, drunkennenss▪ rioting, or gaming, more suitable to hu∣manity, than the Love of God, and Heaven, and Holiness, of Wis∣dom, Temperance, and doing good? To a Swine or a Bedlam it may be more suitable; but not to one that liveth like a man. What did God ever forbid you, that was not hurtful to you? And what did he ever command you, which was not for your benefit? either for your present delight, or for your future happiness; for the healing of your diseases, or the pre∣venting them?

And if Reason can discern the goodness of Gods Laws to us, Faith can acknowledge it with more advantage. For we can

see by Faith, the goodness of their Author, and the goodness of the reward and end, more fully than by reason only: And a Be∣liever hath found by sad experience, how bad and bitter the waies of sin are; and by sweet experience, how good and pleasant the waies of God are. He hath found that it is the way to peace, and hope, and joy, to deny his lusts, and obey his Maker and Redeemer: And it is the way to terrour and a troubled soul, and a broken heart, to sin and to gratifie his sen∣suality, Prov. 3.17. All her waies are pleasantness, and all her paths are peace. Psal. 119.165. Great peace have they which love thy Law, and nothing can offend them. Psal. 37 37. Mark the upright man, and behold the just, for the end of that man is peace. Rom. 14.17. Righteousness, and peace, and joy in the Holy Ghost, are the Kingdom of God. Grace, Mercy and Peace are Gods entertainment of the faithful soul, Titus 1.4. 1 Tim. 1.2. & 2 Tim. 1.2. 1 Cor. 1.3, &c. But there is no peace to the wicked, saith my God, Isa. 57.21. & 48.22. For the way of peace they have not known. They have made them 〈◊〉〈◊〉 paths; whosoever goeth therein, shall not know peace, Isa. 54.8.

Direct. 3. Mark well how those Commands of God, which seem not necessary for your selves, are plainly necessary for the good of others, and for the publick welfare, which God must provide for as well as yours.

He is not your God only, but the God of all the world. And the welfare of many, especially of Kingdoms and Societies, is more to be regarded than the welfare (much more than the humouring or pleasing) of any one. You may think that if you had leave to be fornicators, and adulterers, to be riotous, and examples of evil, to be covetous, and to deceive, and steal, and lye, that it would do you no harm: But suppose it were so, yet a little wit may serve to shew you, how pernicious it would be to others, and to societies. And Faith can tell a true Believer, what is like to be the end: And that sin is a reproach to any people, Prov. 14.34.

You may think perhaps that if you were excused from ma∣ny duties of Charity and Justice, in Ministry, Magistracy, or a more private state, it would be no harm to your selves. But suppose it were so, must not others be regarded? If God should regard but one, why should it fall to your lot rather than

to anothers? And why should any others be bound to use Ju∣stice or Charity to you any more than you to them? There is no member of the body politick or ecclesiastick, which will not receive more good to it self, by the Laws of Communion, if truly practised, than it can do to others. For you are but one who are bound to be charitable and do good to others, and that but according to your own ability: But it may be hundreds or thousands who may be all bound to do good to you. You have the vital influences, and assistances of all the parts: you have the prayers of all the Christians in the world.

Suppose that the Laws were made to secure your selves of your estate and lives; but to leave the estates and lives of your children to the will of any one that hath a will to wrong them; would you be content with such kind of Laws as these? And why should not others good be secured, as well as your posterities? 1 Cor. 12.12, 14, 20, &c. Rom. 12.4 5 & 16.2. 1 Cor. 10.17, 33. Ephes. 4.3, 11, 12, 14, 15, 16.

Di••ect. 4. The chief work of Faith is to make the obedience of Gods Commands to be sweet and pleasant to us, by seeing still that intrinsecal goodness, and the extrinsecal motives, and the eter∣nal rewards, which may cause the soul to imbrace them with the dearest love.

They are much mistaken, who know no use for Faith but to comfort them, and save them from Hell; the great work of Faith is to bring up the soul to Obedience, Thankfulness and Love. Therefore i•• hath to do with the Precepts, as well as with the Promises; and with the Promises to sweeten the Pre∣cepts to us. Believers are not called to the obedience of slaves; nor to be acted only by the fear of pain; but to the obedience of redeemed ones and Sons; that Faith may cause them to obey in Love; and the essential act of Love is complacency: Therefore it is the work of Faith, to cause us to obey God with pleasure and delight. Forced motives endure not long: They are accompanied with unwillingness and weariness, which at last will sit down, when the fears do by distance, delay or dulness, abate. Love is our Nature; but Fear is only a ser∣vant to watch for us while we do the work of Love. As many as are led by the Spirit of God, are the Sons of God (and there∣fore

will obey as Sons.) For we have not received the spirit of bondage again to fear; but we have received the Spirit of Adop∣tion▪ whereby we cry Abba Father, Rom. 8.14, 15. Christ suf∣f••red death to overcome the Devil that had the power of death, and to deliver us from the fears of it, which was the bondage of our lives, Heb. 2.14, 15. That we might serve God without f••ar, in holiness and righteousness, all the daies of our lives, Luke 1.74. There is no fear in love; but perfect love cast∣eth out fear, because fear hath torment, 1 John 4.18. The meaning is, not only that the Love of God casteth out the fear of men, and persecution; but also that it maketh the fear of tormenting punishment, to become unnecessary to drive us to obedience, so far as the Love of God and of obedience doth prevail: He that loveth more to feast, than to fare hardly, to be rich, than to be poor, (and so to be obedient and holy, than to be unholy) need not (so far) any fear of punishment to drive him to it. Even as the Love of the world, as adverse to the Love of God, is overcome by Faith, 1 John 2.15. and yet the Love of the world as Gods creature, and as representing him, and sanctified to his service, is but subordinate to the Love of the Father; so also Fear as adverse to Love, or as disjunct from it, is cast out by it: But as it subserveth it in watching against the enemies of Love, and is truly filial, it is a fruit of Faith, and the beginning of wisdom.

Employ Faith therefore day by day, in looking into the Love of God in Christ, and the Kingdom of Glory, the reward of obedience, and the beauties of holiness, and the merciful con∣ditions of filial obedience (when we have a pardon of our infirmities, and are accepted in Christ) that so we may feel that Christs yoak is easie, and his burden light, and his Command∣ments are not grievous, Mat. 11.28, 29. 1 John 5.3. And when Faith hath taught you to hunger and thirst after righte∣ousness, and to delight to do the will of God, Love which is the end of Faith will satisfie you, Mat. 5.6. Psal. 40.8.

Direct. 5. Take special notice how suitable a holy Law is to the nature of a most holy God; and how much he is honoured in that demonstration of his holiness; and how odious a thing it would be to wish, that the most holy one would have made for us an unholy Law.

Would you draw the picture of your friend like an Ape or a Monkey, or a Monster? Or would you have the King pictured like a fool? Or would you have his Laws written like the words of a Bedlam, or the Laws of Barbarians or Can∣nibals? How much more intollerable were it to wish, that an unholy or unrighteous Law, should be the product and impress of the most great, most wise and holy God? This thought should make every Believer exceedingly in love with the Holiness of Gods Commands, because they are the Ap∣pearance or Image of his Holiness, and necessary to his honour, as he is the Governour of the world, Rom. 7.6, 7, 12. When Paul confesseth that he could no more perfectly keep the Law without sin, than a fettered prisoner can walk at liberty (for that is the sense of the text) yet doth he give the Law this honour, that it is holy, just and good, and therefore he loveth it, and fain would perfectly obey it, if he could. See Psal. 19.7, 12. &c. 119.72. & 37.31. & 1.2. Isa. 5.24, &c.

Direct. 6. Remember that both Promises, and Threatnings, and Gods Mercies, and his Judgements, are appointed means to bring us to obey the Precepts; and therefore obedience, which is their end, is highly to be esteemed.

It seemeth a great difficulty whether the Precept be for 〈◊〉〈◊〉 Promise, or the Promise for the Precept; which is the End, and which is the Means; whether obedience be a means to attain the reward, or the reward be a means to procure obedience: And the answer is as pleasant to our consideration, viz. that as the works of the Trinity of persons, and of Gods Power, and Wis∣dom, and Goodness ad extra are undivided; so are the effects of the one in Gods Laws, the effects also of the other; and they are harmoniously and inseparably conjunct: so that we must obey the Command, that we may attain the blessing of the Pro∣mise, and be assured of it: And we must believe the Promise, and the Reward, that we may be moved to obey the Precept: And when all is done, we find that all comes to one; and in the end, the duty and the reward will be the same, when duty cometh to perfection: And that the reward which is promised is our perfection in that Holiness, and Love, and Conformity to the Will of God, in which God doth take that complacency which is our ultimate end.

But if you look at the matter of obedience rather than the form, it sometime consisteth in troublesome things, as suffer∣ing persecution, &c. which is less desirable than the promised reward, which is but pleasing God, and obeying him, in a more desirable and grateful matter, even in perfect Love for ever: And therefore the more desirable must be considered to draw us to the less desirable; and that consideration of the re∣ward, (and not the possessing of it) is the means to our obedience, not for the sake of the ungrateful matter, but of the form and end, Mat. 5.10, 11, 12, & 6.1, 4. & 10.41, 42. 1 Cor. 9.17, 18. 1 Tim. 5.18. Heb. 11.6. & 10.35. & 11.26. Col. 3.24.

Direct. 7. Remember how much Christ himself hath conde∣scended, to be made a Means or Mediatour to procure our obedience to God.

And surely that must be an excellent end, which Christ himself became a means to! He came to save his people from their sins, Mat. 1.21. And to call sinners to repentance, Luke 5.32. Mat. 9.13. Is Christ the Minister of sin? God forbid, Gal. 2.17. For this end was he revealed, that he might destroy the works of the Devil, 1 John 3.8. And he died to redeem and purifie to himself a peculiar people, zealous of good works, Titus 2.14. Christ came as much to kill sin, as to pardon it: Judge therefore of the worth of obedience by the nobleness and dignity of the means.

Direct. 8. Remember still that the same Law which governeth us, must judge us: Let Faith see the sure and close connexion between obedience and judgement.

If Faith do but speak aloud to a sluggish soul [Thou must be judged by the same word which commandeth thee to watch and pray, and to walk in holiness with God] it will much awaken the soul to duty: And if Faith do but say aloud to a tempted sinner [The Judge is at the door, and thou must hear of this again, and review sin when it will have another countenance] it will do much to kill the force of the tempta∣tion, Rom. 14.12. Phil. 4.17. Heb. 13.17. Mat. 12.36. 2 Pet. 3.11, 12.

Direct. 9. Be sure that your heart-subjection to God be fixed, that you may live under the sense of his Authority.

For as Gods Veracity is the formal object of all Faith; so

Gods Authority is the formal object of all obedience. And there∣fore the deep ••enewed apprehensions of his Majesty, his Wis∣dom, and absolute Authority, will make us perceive that all things and persons must give place to him, and he to none; and will be a constant spring within us, to move the will to a rea∣dy obedience in particular cases, Mal. 1.6. Matth. 23.8, 10. Jer. 5.22.

Direct. 10. Keep in memory some plain texts of Scripture for every particular duty, and against every particular sin; which I would willingly here write down, but that the book swelleth too big, and it is so plentifully done already in most Cate∣chisms, where they confirm all such commands with the texts of Scripture cited to that use: As you may see in the As∣semblies Catechism, with the proofs, and more briefly in Mr. Tobias Ellis his English School, where a text or more for every Article of Faith, and every duty, is recited for the use of children. Gods Word which is the object and Rule of Faith, should be before 〈◊〉〈◊〉 eye of Faith in this great work of causing our obedience.

Direct. 11. Vnderstand well the different nature and use of Scripture examples; how some of them have the nature of a di∣vine Revelation and a Law; and others are only motives to obe∣dience and others of them are evils to be avoided by us.

1. To Moses and the Apostles of Christ, a special Commission was granted, to one to settle the Tabernacle and its worship, and to the other, to settle the orders of the Gospel Church. Christ sent them to teach all things, whatsoever he commanded, Mat. 28.20. And he promised to be with them, and to send them the Spirit to lead them into all truth, and to bring all things to their remembrance. Accordingly they did obey this Commis∣sion, and settled the Gospel Churches according to the will of Christ; and this many years before any of the New Testa∣ment was written. Therefore these acts of theirs have the na∣ture and use of a divine Revelation and a Law. For if they were fallible in this, Christ must break the foresaid Pro∣mise.

2. But all the Acts of the Apostles which were either about indifferent things, or which were about forecommanded duties, and not in the execution of the foresaid Commission, for which

they had the promise of infallibility, have no such force or in∣terpretation. For 1. Their holy actions of obedience to for∣mer Laws, are not properly Laws to us, but motives to obey Gods Laws: And this is the common use of all other good examples of the Saints in Scripture: Their examples are to be tryed by the Law, and followed as secondary copies or motives, and not as the Law it self, 1 Cor. 11.1. Be ye followers of me, even as I also am of Christ. Heb. 6.12. Be followers of them, who through faith and patience do inherit the promise. 1 Cor. 4.16. Phil. 3.17. 1 Thes. 1.6. & 2.16. & 3.7, 9. Heb. 13.7.

2. And the evil examples even of Apostles are to be avoided, as all other evil examples recorded in the Scriptures are; such as Peters denial of his Lord, and the Disciples all forsaking him, and Peters sinful separation and dissimulation, and Bar∣nabas's with him, Gal. ••. And the falling out of Paul and Bar∣nabas, &c.

3. And the history of indifferent actions, or those which were the performance but of a temporary duty, are instructing to us, but not examples which we must imitate. It is no di∣vine Faith which forgeth an object or rule to it self. What∣soever example we will prove to be obligatory to us to imi∣tate, we must either prove, 1. That it was an execution of Gods own commission, which had a promise of infallible guid∣ance: Or 2, That it was done according to some former Law of God, which is common to them and us. (As the first must be the revealing of some duty extended to this age, as well as that.)

Direct. 12. Faith must make great use of Scripture examples, both for motive and comfort, when we find their case to be the same with ours.

We cannot conclude that we must imitate them in extra∣ordinary circumstances; nor can we conclude that God will give every extraordinary mercy to us, which he gave to them (as that he will make all Kings as he did David, or all Apostles, or raise all as he did L••zarus now, &c.) nor that every Be∣liever shall have the same outward things, or shall have just the same degrees of grace, &c. But we may conclude that we shall have all Gods promises fulfilled to us, as they had to them; and shall have all that is suitable to our condition. As

David was pardoned upon repentance, so may others: I con∣fessed, and thou forgavest: For this shall every one that is godly pray to thee— Psal. 32.5, 6. Hath God pardoned a Ma∣nasseh, a Peter, a Paul, &c. upon repentance? so is he ready to do to us. Hath he helped the distressed? hath he heard and pittied, even the weak in faith? so we may hope he will do by us, Isa. 38.10, 11. Psal. 116.3. Acts 27.20. Jonah 2.4. We have the same God, the same Christ, the same Promise, if we have the same Faith, and pray with the same Spirit, Rom. 8.26. Heb. 4 15. Though we may not have just the same case, or the same manner of deliverance. Therefore it is a mercy that the Scripture is written historically: And there∣fore we should remember such particular examples as suit our own case.

CHAP. V. Directions how to live by Faith upon Gods Promises.

THis part of the work of Faith is the more noble, because the eminent part of the Gospel is the Promises, or Covenant of Grace; and it is the more necessary, because our lapsed mi∣serable state hath made the Promises so necessary to our use: The helps to be used herein are these:

Direct. 1. Consider that every Promise of God, is the expression of his immutable will and counsel.

It is a great dispute among the Schoolmen, whether God be properly obliged to us by his Promises: When the word [obli∣gation] it self is but a metaphor, which must be cast away or explained, before the question can be answered: God cannot be bound as man is, who transferreth a propriety to another from himself: or maketh himself a proper debter in point of communicative Justice; or may be sued at Law, and made to perform against his will. But it is a higher obligation than all this which lyeth upon God. His Power, Wisdom and Goodness, which are himself, do constitute his Veracity: And his very Nature is immutable, and just; and therefore his Nature and Being, is the infallible cause of the fulfilling of his Promises:

He freely made them; but he necessarily performeth them: And therefore the Apostle saith, that God that cannot lye hath promised eternal life, before the world began; which is either [promised according to his counsel which he had before the world began] or [from the beginning of the world] Titus 1.2. Or as the word also signifieth many ages ago. And Heb. 6.17, 18. Wherefore God willing more abundantly to shew to the heirs of Promise, the immutability of his counsel, confirmed it by an oath; that by two immutable things, in which it was impossible for God to lye, we might have a strong consolation, who have fl••d for refuge, to lay hold upon the hope set before us: which hope we have as an Anchor of the soul, both sure and stedfast—And therefore when the Apostle meaneth, that Christ will not be unfaithful to us, his phrase is, He cannot deny himself, 2 Tim. 2.13. As if his very Nature and Being consisted more in his truth and fidelity, than any mortal mans can do.

Direct. 2. Vnderstand the Nature and Reasons of Fidelity among men, viz. 1. To make them conformable to God: And 2. To maintain all Justice, Order and Virtue in the world. And when you have pondered these two, you will see that it is im∣possible for God to be unfaithful: For 1. If it be a vice in the Copy, what would it be in the Original! Nay, would not falshood and perfidiousness become our perfection, to make us like God? 2. And if all the world would be like a company of enemies, Bedlams, bruits, or worse, if it were not for the remnants of fidelity, it is impossible that the Nature or Will of God, should be the pattern or original of so great evil.

Direct. 3. Consider what a foundation of his Promises God hath laid in Jesus Christ, and what a seal his blood and resurrection is unto them.

When it hath cost Christ so dear to procure them, certainly God will not break them. A Promise ratified in the blood of the Son of God, called the blood of the everlasting Covenant, Heb. 13.20. and by his rising from the dead, can never be broken. If the Law given by Moses, was firm, and a jot or tittle should not pass away till all were fulfilled, much more the word and testament of the Mediatour of a better Cove∣nant, 2 Cor. 1.20. All the Promises in him are Yea and Amen; that is, they are asserted or made in him, and they are ratified,

and shall be fulfilled in him. Heb. 8.6. He hath obtained a more excellent Ministry, by how much also he is the Mediatour of a bet∣ter Covenant, which was established on better Promises. And those that are better, cannot be less sure. It is the sure mercies of David, that are given us, by a Promise which is sure to all the s••ed, Acts 13.34. Isa. 55.3. Rom. 4.16.

Direct. 4. Consider well that it is Gods own interest to fulfil his Promises; for he attaineth not that glory of his Love and Grace in the perfection of his people till it be done, which he designed in the making of them.

And certainly God will not fail himself and his own interest. The happiness will be ours, but it will be his everlasting plea∣sure to see his creatures in their perfection. If he was so plea∣sed after the Creation, to see them all good, that he appointed a Sabbath of Rest, to celebrate the commemoration of it; how much more will it please him to see all restored by Jesus Christ, and brought up to that perfection which Adam was but in the way to when he sinned and fell short of the Glory of God. He will not miss of his own design, nor lose the everlasting com∣placency of his love.

Direct. 5. Consider how great stress God hath laid upon the be∣lief of his Promises, and of how great use he hath made them in the world.

If the intimation of another world and reward which we find in Nature; and the Promise of it in Scriptures, were out of the world, or were not believed, and so men had nothing but temporal motives to rule their hearts and lives by, O what an odious thing would man be? and what a Hell would the world be? I have elsewhere shewed that the Government of the world is mainly steered by the hopes and fears of another life, and could not be otherwise, unless man be turned into far worse than a beast. And certainly those Promises cannot be false, which God hath laid so great a stress on, and the belief of which is of so great moment. For the wise, and holy, and powerful God, neither needeth a lye, nor can use it to so great a work.

Direct. 6. Take notice how agreeable Gods Promises are to the Nature both of God and man.

It is not only Gods Precepts that have a congruence to na∣tural

Reason, but his Promises also. It is agreeable to the Na∣ture of Infinite Goodness to do good: And yet we see that he doth not do to all alike. He maketh not every creature an Angel, nor a man: How then shall we discern what he in∣tendeth to do by his creatures, but by their several natures: The nature of every thing is fitted to its use. Seeing therefore God hath given man a nature capable of knowing, loving and enjoying him, we have reason to think he gave it not in vain. And we have reason to think that nature may be brought up to its own perfection; and that he never intended to imploy man all his daies on earth, in seeking an end which cannot be attained. And yet we see that some do unfit themselves for this end, by turning from it, and following vanity: and that God requireth every man as a free Agent, to use his guidance and help aright, for his own preparation to felicity. Therefore reason may tell us, that those who are so prepared by the nearest capacity, and have a love to God, and a heavenly mind, shall enjoy the Glory which they are fitted for. And it helpeth much our belief of Gods Promise, to find that Reason thus discerneth the equity of it: Yea to find that a Cicero, a Seneca, a Socrates, a Plato, &c. expected much the like feli∣city to the just, which the Scripture promiseth.

Direct. 7. Be sure to understand Gods Promises aright, that you expect not that which he never promised, and take not pre∣sumption to be Faith.

Many do make promises to themselves by misunderstand∣ing, and look that God should fulfil them: and if any of them be not fulfilled, they are ready to suspect the truth of God. And thus men become false Prophets to themselves and others, and speak words in the Name of the Lord, which he hath ne∣ver spoken, and incur much of the guilt, which God oft chargeth on false Prophets, and such as add to the Word of God. It is no small fault to father an untruth on God, and to call that his Promise which he never made.

Direct. 8. Think not that God promiseth you all that you desire or think you want, in bodily things.

It is not our own desires which he hath made the measure of his outward gifts; no nor of our own Opinion of our Necessity neither: else most men would have nothing but riches, and

health, and love, and respect from men; and few would have any want, or pain, or suffering. But it is so much as is good 1. To the common ends of Government, and the Societies with which we live. 2. And to our souls, which God doth promise to his own. And his Wisdom, and not their partial conceits, shall be the Judge. Our Father knoweth what we need, and therefore we must cast our care on him, and take not too particular nor anxious thoughts for our selves, Mat. 6.24. to the end, 1 Pet. 5 7.

Direct. 9. Think not that God promiseth you all that you will ask; no not that which he commandeth you to ask; unless it agree with his promising will, as well as with his commanding will.

That promise of Christ, Ask and ye shall receive, &c. And whatsoever you ask the Father in my Name, according to his will, he will give it you, are often misunderstood: and there is some d••fficulty in understanding what Will of God is here meant: If it be his Decreeing Will, that is secret, and the promise giveth us no sure consolation: If it be meant of his Promising Will, what use is this general promise for, if we must have a particu∣lar promise also for all that we can expect? If it be meant of his Commanding Will, the event notoriously gainsayeth it: For it is most certain, that since the Church hath long prayed for the conversion of the Infidel world, and the reforming of the corrupted Churches, &c. it is not yet done: And it is all Christians duty, to pray for Kings, and all in Authority; and to ask that wisdom and grace for them which God doth sel∣dom give them. And all Parents who are bound to pray for grace for their children, do not speed according to their prayers.

Object. That is because that prayers for other men, suppose others to concur in the qualifying conditions as well as our selves: But the promise is meant only of whatsoever we ask for our selves as he commandeth, or for others who are prepared as he requireth. Answ. 1. If so, then the promise is not only made to our pray∣ing as commanded. 2. It cannot be thought that our prayers for Infidels, who must have preparing grace before they can be prepared, should be thus suspended in their preparation of themselves. 3. It maybe a duty to pray for many things for our selves too, which yet we shall not particularly receive:

As a Minister may pray for greater abilities for his work, &c.

Object. We pray not as commanded for any such things, if we pray not conditionally for them. Answ. But still the difficulty is, What is the condition to be inserted? whether it be, If God will? Or, If it be for our good? Or, If it be for the universal good of the world? If it were the last, then we might be sure of the sal∣vation of all men, when we ask it; and the second cannot be the condition when we pray for others: and if it be the first, then it telleth us that the commanding Will of God is not it which is principally meant in the promise.

In this difficulty we must conclude, that the text respecteth Gods Will comprehensively in all these three forementioned respects; but primarily his promising Will in matters which fall under promise, and his decreeing Will in things which he hath thought meet to make no promise of: and then secondarily, his commanding Will to us; but this extendeth not only to prayer it self, but also to the manner of prayer, and to our conjunct and subsequent endeavours. And so this meeteth and closeth with the former Will of God: because we do not pray according to his commanding Will, unless we do it with due re∣spect to his promising and decreeing Will. And so it is, as i•• it were said [Of all those things which God hath promised or de∣creed, whatsoever you ask in my Name, in a manner agreeable to his command and do s••cond your prayers with faithful endeavours; you shall obtain it; because neither his decrees or promises are nakedly, or meerly to give such a thing; but complicately to give it in this way of asking.]

And as to the Objections in the beginning, I answer, 1. Where only Gods decreeing Will is the measure of the mat∣ter to be granted, the text intendeth not to us a particular as∣surance of the thing; but the comfort that we and our prayers are accepted, and they shall be granted if it be not such a thing, as God in his wisdom and eternal counsel, hath secretly deter∣mined not to do. As if you pray for the conversion of the Kingdom of China, of Japon, of Indostan, of Tartary, &c.

And 2. Where Gods Promise hath given us securi••y of the thing in particular; yet this general promise, and our prayer, are neither of them in vain. For 1. The general promise

doth both confirm our Faith in general, which is a help to us in each particular case; and also it directeth us to Christ as the means, in whose name we are to ask all things of the Father; and assureth us, that it is for his sake that God doth fulfil those particular promises to us. 2. And prayer in his Name, is the condition, way or means of the fulfilling them.

It is a very common errour among many praying persons, to think that if they can but prove it their duty to ask such a thing, this promise telleth them, that they shall have it: But you see there is more necessary to the understanding of it than so.

Direct. 10. Think not that God prom••seth you all that you do believe that you shall receive, when you ask it; though it be with never so confident an expectation.

This is a more common errour than the former: Many think that if the thing be but lawful which they pray for, much more if it be their duty to pray for it, then a particular belief that they shall receive it, is the condition of the promise, and therefore that they shall certainly receive it. As if they pray for the recovery of one that is sick, or for the conversion of one that is unconverted, and can but be∣lieve that it shall be done, they think God is then obliged by promise to do it, Mark 9.23. If thou canst believe, all things are possible. And 11.23, 24. Whosoever shall say to this Mountain, Be thou removed, &c. and shall not doubt in his heart, but believe, &c. Therefore I say unto you, what things soever ye desire when ye pray▪ believe that ye receive them, and ye shall have them.

Answ. The reason of this was, because they had a special promise of the gift of miracles, as is exprest, Mark 16.17, 18. And even this text is such a particular promise: For the spirit of miracles was then given to confirm the Gospel, and gather the first Churches, and Faith was the condition of them: Or the Spirit, when ever he would work a miracle, would first work an extraordinary Faith to prepare for it. And yet if you examine well the particular texts, which speak of this subject, you shall find that as it was the doubt of the divine Authority of Christs testimony, and of his own real power▪ which was the unbelief of those times; so it was the belief of his Authority and Power, which was the Faith required: and

this is oftener expressed than the belief of the event; and when the belief of the event is extolled, it is because the belief of Christs Power is contained in it. [If thou canst believe, all things are possible, Ma••k 9.23. Not [all things shall come to pass] Mat. 9.28. The blind men came to him, and Jesus said, Believe ye that I am able to do this? They said unto him, yea Lord▪ Then touched 〈◊〉〈◊〉 their eyes, saying, according to your faith be it unto you. So the Centurions faith is described as a belief of Christs Power, Mat. 8.7, 8, 9, 10, So is it in many other instances.

So that this text is no exception from the general Rule; but the meaning of it is, Whatsoever promised thing you ask, not doubting, ye shall receive it: Or doubt not of my enabling power, and you shall receive whatever you ask, which I have promised you; and miracles themselves shall be done by you.

Object. But what if they had only doubted of Christs Will? Answ. If they had doubted of his will in cases where he ne∣ver exprest his will, they could not indeed have been certain of the event (for that is contrary to the doubt.) But they could not have charged Christ with any breach of promise; and therefore could not themselves have been charged with any unbelief. (For it is no unbelief to doubt of that will which never was revealed.) But if they had doubted of his revealed will concerning the event, they had then charged him with falshood, and had sinned against him, as ill as those who deny his power.

And the large experience of this our age, confuteth this fore∣said errour of a particular belief: For we have abundance of instances of good people who were thus mistaken, and have ventured thereupon to conclude with confidence, that such a sick person shall be healed, and such a thing shall come to pass; when over and over the event hath proved contrary, and brought such confidence into contempt, upon the failing of it.

Direct. 11. Think not that because some strong imagination bringeth some promis•• to your minds, that therefore it belongeth unto you, unless upon tryal, the true meaning of it do extend to you.

Many and many an honest, ignorant, melancholy woman,

hath told me what abundance of sudden comfort they have had, because such a text was brought to their minds, and such a promise was suddenly set upon their hearts; when as they mistook the very sense of the promise, and upon true enquiry, ••t was nothing to their purpose. Yet it is best not rather to contradict those mistaken and ungrounded comforts of such persons: Because when they are godly, and have true right to ••ounder comforts, but cannot see it; it is better that they sup∣port themselves a while with such mistakes, than that they sink into despair. For though we may not offer them such mistakes, nor comfort them by a lie; yet we may permit that which we may not do (as God himself doth.) It is not at all times that we are bound to rectifie other mens mistakes, viz. not when it will do them more harm than good.

Many an occasion may bring a text to our remembrance which concerneth us not, without the Spirit of God. Our own imaginations may do much that way of themselves. Try there∣fore what is the true sense of the text, before you build your conclusions on it.

But yet if indeed God bring to your minds any pertinent promise, I would not have you to neglect the comfort of it.

D••rect. 12. Think not that God hath promised to all Chri∣stians the same degrees of grace; and therefore that you may ex∣pect as much as any others have.

Object. But shall not all at last be perfect? and what can there be added to perfection?

Answ. The perfection of a creature is to be advanced to the highest degree, which his own specifical and individual na∣ture are capable of: A beast may be perfect, and yet not be a man: and a man may be perfect, and yet not be an Angel. And Lazarus may be perfect, and yet not reach the degree of Abraham. For there is, no doubt, a gradual difference between the capacities of several individual souls, of the same species: As there is of several vessels of the same metal, though not by such difference of corporal extension. And there is no great probability that all the difference in the degrees of wit from the Ideot to Achitophel, is founded only in the bodily organs; and not at all in the souls. And it is certain, that there are

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

various degrees of glory in Heaven, and yet that every one there is perfect.

But if this were not so, yet it is in this life only that we are now telling you, that all Christians have not a promise of the same degrees.

Object. But is not additional grace given by way of reward? And then have not all a promise of the same degree which the best attain, conditionally if they do as much as they for it?

Answ. O yes, objective; but not subjective; b••cause all have not the same natural capacity, nor are bound to the same de∣gree of duty as to the condition it self. As perfection in H••••∣ven is given by way of reward, and yet all shall not have the same degree of perfection; so is it as to the degrees of grace on earth. 2. All have not the same degrees of the first preventing grace given them; and therefore it is most certain that all will not use the same degree of industry for more: Some have but one talent, and some two, when some have five, and therefore gain ten talents in the improvement, Mat. 25.

All must strive for the highest measure: and all the sincere may at last expect their own perfection: But God breaketh no promise, if he give them not all as much as some have.

Direct. 13. Much less hath God promised the same degree of common gifts to all.

If you never attain to the same measure of acuteness, learn∣ing, memory, utterance, do not think that God breaketh pro∣mise with you: Nor do not call your presumption by the name of Faith, if you have such expectations. See 1 Cor. 12. throughout.

Direct. 14. God often promiseth the thing it self, when he pro∣miseth the time of giving it: Therefore do not take it to be an act of Faith, to believe a set time, where God hath set no time at all.

Many are the troubles of the righteous, but God will deliver them out of all, Psal. 37. But he hath not set them just the time. Christ hath promised to come again and take us to him∣self, Joh. 14.1, 2.3. But of that day and hour knoweth no man. God will give necessary comfort to his servants; but he best knoweth when it is necessary: and therefore they must not set him a time, and say, Let it be now, or thou breakest thy

word. Patient wa••ting Gods own time, is as needful as be∣lieving: Yea he that believeth, will not make haste, Isa. 28.16. Rom. 2 7. 2 Thes. 3.5. James 5.7, 8. Heb. 6.12. & 10.36. & 12.1. James 5.7. Revel. 13.10. & 14.12. 1 Thes. 1.3, 11.

Direct. 15. God often promiseth the thing, when he promiseth not either in what manner, or by what instrument he will do it.

He may deliver his Church, and may deliver particular per∣sons out of trouble; and yet do it in a way, and by such means as they never dreamed of. Sometimes he foretelleth us his means, when it is we that in duty are to use them. And sometimes he keepeth them unknown to us, when they are only to be used by himself. In the Mount will the Lord be seen▪ but yet Abraham thought not of the Ram in the Thicke••. The Israelites knew not that God would deliver them by the hand of Moses, Acts 7.25.

Direct. 16. Take not the promises proper to one time or age of the Church, as if they were common to all, or unto us.

There were many promises to the Israelites, which belong not to us, as well as many precepts: The increase of their seed, and the notable prosperity in the world which was pro∣mised them, was partly because that the motive should be suit∣ed to the ceremonial duties, and partly because the eternal things being not then so fully brought to light as now, they were the more to be moved with the present outward tokens of Gods Love. And so the gift of the Spirit of Miracles, and Infallibility, for writing and confirming Scriptures, was pro∣mised to the first age, which is not promised to us.

Direct. 17. Take not any good mans observation in those times for an universal promise of God.

For instance, David saith, Psal. 73. I have been young, and now am old; yet did I never see the righteous forsaken, nor his seed begging their bread. But if he had lived in Gospel times, where God giveth greater heavenly blessings and comforts, and calleth men to higher degrees of patience and mortification, and contempt of the world, he might have seen many both of the righteous and their seed begging their bread, though not forsaken; yea Christ himself asking for water of a woman, John 4.

Direct. 18. Take heed of making promises to seem instead of precepts; as if you were to do that your selves, which God hath promised that he will do.

If God promise to deliver his Church, or to free any of his servants from trouble or persecution, you must have a precept to tell you what is your own duty, and what means you must use, before you m••st attempt your own deliverance. What God will do, is one thing; and what you must do, is another. This hath been the strange delusion of the people that call them∣selves the Fifth-Monarchy men in our times; who believing that Christ will set up righteousness, and pull down Tyrants in the earth, have thought that therefore they must do it by arms; and so have been drawn into many rebellions, to the scandal of others, and their own ruine.

Direct. 19. Take heed of mistaking Prophecies for Promises; especially dark Prophecies not understood.

Many things are foretold by God in Prophecies, which are mens sins: Herod, and Pontius Pilate, and the people of the Jews, fulfilled Prophecies in the crucifying of Christ: and all the persecutors and muderers of the Saints, fulfil Christs Pro∣phecies; and so do all that hate us, And say all manner of evil falsly against us for his sake, Mat. 5.11, 12. But the sin is never the less for that. It is prophesied that the ten Kings shall give up their Kingdoms to the beast; that in the last daies shall come scoffers walking after their own lusts; and in the last daies shall be perilous times, &c. These are not Promises, nor Precepts.

It hath lamentably disturbed the Church of Christ, when ignorant self-conceited Christians, who see not the difficulty, grow confident that they understand many Prophecies in Daniel, the Revelations, &c. and thereupon found their pre∣sumption (miscalled faith) upon their own mistakes, and then form their prayers, their communion, their practice into such schism, and sedition, and uncharitable waies, as the interest of their opinions do require (as the Millenaries before men∣tioned have done in this generation.)

Direct. 20. Think not that all Gods Promises are made to meer sincerity; and that every true Christian must be freed from all penal hurt, however they behave themselves.

For there are further helps of the Spirit, which are promised

only to our diligence in attending the Spirit, and to the degrees of industry, and fervour, and fidelity in watching, praying, striving, and other use of means. And there are heavy cha∣stisements which God threatneth to the godly, when they misbehave themselves: Especially the hiding of his face, and with-holding any measure of his Spirit. The Scripture is full of such threatnings and instances.

Direct. 21. Much less may you imagine that God hath made any Promise, that all the sins of true Believers shall work together for their good.

They misexpound Rom. 8.28. who so expound it (as I have elsewhere shewed.) For 1. The context confirmeth it to sufferings. 2. The qualification added [to them that love God] doth shew that the abatement of love to God, is none of the things meant that shall work our good. 3. And it shew∣eth, that it is Love as Love, and therefore not the least that is consistent with neglect and sin, which is our full condition. 4. Experience telleth us, that too many true Christians may fall from some degrees of grace, and the Love of God, and die in a less degree than they once had▪ and that less of holiness doth not work for their good. 5. And it is not a thing suitable to all the rest of Gods method in the Scriptures, that he should assure all beforehand, that all their sins shall work for their good. That he should command obedience so strictly, and promise rewards so liberally, and threaten punishment so ter∣ribly, and give such frightful examples as Solomons, Davids, and others are; and at the same time say, Whatever sin thou committest inwardly or outwardly by neglecting my Love, and Grace, and Spirit, by loving the world, by pleasing the flesh, as David did, &c. it shall all be turned to do thee more good than hurt. This is not a suitable means to men in our case, to keep them from sin, nor to cause their perseverance.

Direct. 22. Vnderstand well what Promises are universal to all B••lievers, and what are but particular and proper to some few.

There are many particular Promises in Scripture, made by name, to Noah, to Abraham, to Moses, to Aaron, to David, to Solomon, to Hezekiah, to Christ, to Peter, to Paul, &c. which we cannot say are made to us. Therefore the Covenant of Grace,

which is the Vniversal Promise, 〈◊〉〈◊〉 especially be made the ground of our faith, and all other as they are branches and ap∣purtenances of that, and have in the Scripture some true sig∣nification, that they indeed extend to us. For if we should believe that every Promise made to any Saint of God (as Hannah, Sarah, Rebecca, Elizabeth, Mary, &c. do belong to us, we should abuse our selves and God. And yet to us they have their use.

Direct. 23. It is of very great importance, to understand what Promises are absolute, and which are suspended upon any condi∣tion to be performed by us, and what each of those conditions it.

As the Promise to the Fathers that the Messiah should come, was absolute. God g••ve not a Saviour to the world, so as to suspend his coming on any thing to be done by man. The not drowning of the world, was an absolute Promise made to Noah: so was the calling of the Gentiles promised. But the Covenant of Promises sealed in Baptism, is conditional: and therefore both parties, God and man, are the Covenanters therein.

And in the Gospel the Promises of our first Justification and Adoption, and of our after pardon, and of our Justification at Judgement, and of our additional degrees of grace, and of our freedom from chastisements, have some difference in the con∣ditions, though true Christianity be the main substance of them all. Meer Christianity, or true consent to the Covenant, is the condition of our first Justification. And the continuance of this, with actual sincere obedience, is the condition of non-omission, or of continuance of this state of J••stification: And the use of prayer and other means, is a condition of our further reception of more grace. And perseverance in true holiness with faith, is the condition of our final Justification and Glori∣fication (of which more anon.)

Direct. 24. You can no further believe the fulfilling of any of these conditional Promises, than you know that you perform the condition.

It is presumption, and not faith, for an impenitent person to expect the benefit of those Promises, which belong to the penitent only: And so it is for him that forgiveth not others,

to expect to be forgiven his particular sins: And so in all the rest of the Promises.

Direct. 25. But be sure that you ascribe no more to your selves, for performing any condition of a Promise, than God doth.

A condition as such is no cause at all of the performance of the Promise; either natural or moral: only the non-perfor∣mance of the condition is a cause of the non-performance of the Promise: For the true nature of a condition as such, is only to suspend the ben••fit. Though naturally a condition may be me∣ritorious among men; and for their own commodity (which God is not capable of) they ordinarily make only meritorious acts to be conditions: As God also doth only such acts as are pleasing to him, and suited to their proper ends. But this is nothing to a condition formally, which is but to suspend the benefit till it be done.

Direct. 26. When you find a Promise to be common or uni∣versal, apply it as boldly as if your name were written in it: and also when you find that any particular Promise to a Saint is but a branch of that universal Promise to all Saints; or to all that are in the same case, and find that the case and reason of the Promise proveth the sense of it to belong to you as well as them.

If it be said, that whosoever believeth shall not perish, but have everlasting life, John 3.16. You may apply it as boldly as if it were said, If thou John, or Thomas be a Believer, thou shalt not perish, but have everlasting life. As I may apply the absolute Promise of the Resurrection to my self as boldly, as if my name were in it, because it is all that shall be raised (John 5.22, 24, 25.) 1 Cor. 15. So may I all the conditional promises of pardon and glory conditionally [if I repent and believe.] And you may absolutely thence conclude your certain interest in the benefit, so far as you are certain that you repent and be∣lieve.

And when you read that Christ promiseth his twelve Apostles, to be with them, and to reward their labours, and to see that they shall be no losers by him, if they lose their lives, &c. You may believe that he will do so by you also. For though your work be not altogether the same with theirs; yet this is but a branch of the common Promise to all the faithful, who must all follow him on the same terms of self-denial,

Luke 14.26, 27, 33. Mat. 10. Rom. 8.17, 18. And on this ground the promise to Joshua is applied, Heb. 15. I will never fail thee nor forsake thee, because it is but a branch of the C••∣venant common to all the faithful.

Direct. 27. Be sure that you lay the stress of all your hopes on the Promises of God, and venture all your happiness on them, and when God calleth to it, express this by forsaking all else for these hopes, that it may appear you really trust Gods word, without any secret hypocritical reserves.

This is the true life, and work, and tryal of faith: whether we build so much on the Promise of God, that we can take the thing promised for all our treasure, and the Word of God for our whole security.

As Faith is called a Trusting in God; so it is a practical kind of Trust; and the principal tryal of it, lyeth in forsaking all other happiness and hopes, in confidence of Gods promise through Jesus Christ.

To open the matter by a similitude: Suppose that Christ came again on earth as he did at his Incarnation, and should confirm his truth by the same miracles, and other means; and suppose he should then tell all the Country, I have a Kingdom at the Antipodes, where men never die, but live in perpetual prosperity; and those of you shall freely possess it, who will part with your own estates and Country, and go in a ship of my providing, and trust me for your Pilot to bring you thither, and trust me to give it you when you come there. My power to do all this, I have proved by my miracles, and my love and will, my offer proveth.] How now will you know whether a man believe Christ, and trust this promise or not? why, if he believe and trust him, he will go with him, and will leave all, and venture over the Seas whithersoever he conducteth him, and in that ship which he prepareth for him: But if he dare not venture, or will not leave his present Coun∣try and possessions, it is a sign that he doth not trust him.

If you were going to Sea, and had several Ships and Pilots offered you, and you were afraid left one were unsafe, and the Pilot unskilful, and it were doubtful which were to be trufled; when after all deliberation you chuse one, and refuse the rest, and resolve to venture your life and goods in it, this is properly

called trusting it. So trusting in God, and in Jesus Christ, is not a bare opinion of his fidelity, but a PRACTICAL TRƲST▪ and that you may be sure to understand it clearly, I will once open the parts of it distinctly.

Divines commonly tell us that Faith is an Affiance or Trust in God: and some of them say that this is an act of the under∣standing, and some, that it is an act of the will, and others say, that Faith consisteth in Assent alone, and that Trust or Affiance is as Hope, a fruit of Faith, and not Faith it self: And what Af∣fiance it self is, is no small controversie (And so it is what Faith and Christianity is, even among the Teachers of Christians.)

The plain truth is this: as to the name of Faith, it sometime signifieth a meer Intellectual Assent, when the object requireth no more: And sometime it signifieth a practical Trust or Af∣fiance, in the Truth or Trustiness of the undertaker or pro∣miser, that is, in his Power, Wisdom and Goodness, or honesty, conjunct as expressed in his word; and that is, when the matter is practical, requiring such a trust. The former is oft called, The Christian Faith; because it is the belief of the truth of the Christian Principles; and is the leading part of Faith in the full sense. But it is the latter which is the Christian Faith,* 1.1 as it is taken, not secundum quid, but simply; not for a part▪ but the whole; not for the opinion of men about Christ, but for Christianity it self, or that Faith which must be profest in Bap∣tism, and which hath the promise of Justification and Salva∣tion.

And this Trust or Affiance is placed respectively on all the objects mentioned in the beginning; on God as the first ••ffi∣cient foundation; and on God as the ultimate end; as the cer∣tain full felicity, and final object of the soul: On Christ as the Mediatour, and as the secondary foundation, and the guide, and the finisher of our faith and salvation; the chief sub revealer and performer: On the Holy Ghost, as the third foundation; both revealing and attesting the doctrine by his g••••ts: And on the Apostles and Prophets as his Instruments and Christs chief entrusted Messengers: And on the Promise or Covenant of Christ as his Instrumental Revelation it self: And on the Scriptures as the authentick Record of this Revelation and Promise. And the be∣nefit for which all these are trusted, is, recovery to God, or Re∣demption

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

and Salvation, viz. pardon of sin, and Justification, Adoption, Sanctification and Glorification; and all things neces∣sary hereunto.

This Trust is an act of all the three faculties: (for three understanding are) even of the whole man: Of the vital power, the understanding and the will: and is most properly called A pra∣ctical Trust; such as trusting a Physician with your life and health; or a Tutor to teach you; or a Master to govern and reward you; or a Ship and Pilot (as aforesaid) to carry you safe through the dangers of the Sea: As in this similitude; Affiance as in the understanding▪ is its Assent to the sufficiency and fidelity of the Pilot and Ship (or Physician) that I trust: Affiance in the will is the chusing of this Ship, Pilot, Physician to venture my life with, and refusing all others; which is called consent, when it followeth the motion and offer of him whom we trust. Affiance in the vital power of the soul, is the fortitude and venturing all upon this chosen Trustee: which is, the quieting (in some measure) disturbing fears, and the exitus or conatus, or first egress of the soul towards execu∣tion.

And whereas the quarrelling pievish ignorance of this age, hath caused a great deal of bitter, reproachful, uncharitable con∣tention on both sides, about the question, How far obedience belongeth to faith? whether as a part, or end, or fruit, or conse∣quent? In all this it is easily discerned, that as all••giance or subjection differ from obedience, and hiring my self to a Master, differeth from obeying him; and taking a man for my Tutor, differeth from learning of him; and Marriage differeth from conjugal duty; and giving up my self to a Physician, differeth from taking his counsel and medicines; and taking a man for my Pilot, differeth from being conducted by him; so doth our first Faith or Christianity differ from actual obedience to the healing precepts of our Saviour. It is the covenant of obedience and consent to it, immediately entering us into the practice: It is the seed of obedience; or the soul, or life of it, which will im∣mediately bring it forth, and act it. It is virtual, but not actual obedience to Christ; because it is but the first consent to his Kingly Relation to us; unless you will call it that Inception from whence all obedience followeth. But it may be actual

(common) obedience to God, where he is believed in and ac∣knowledged before Christ: And all following acts of Faith after the first, are both the root of all other obedience, and a part of it: as our continued Allegiance to the King is: And as the Heart, when it is the first formed Organ in nature, is no part of the man, but the Organ to make all the parts, because it is solitary; and there is yet no man, of whom it can be called a part; but when the man is formed, the heart is both his chief part▪ and the Organ to actuate and maintain the rest.

Object. But Faith as Faith is not obedience.

Answ. Nor Learning as Learning is not obedience to your Tutor: Nor plowing as plowing is not obedience to your Ma∣ster: Or to speak more aptly, the continuance of your consent, that this man be your Tutor as such, is not obedience to him; but it is materially part of your obedience to your Father who commandeth it; and your continued Allegiance or subjection as such, is not obedience to your King; but as primarily it was the foundation or heart of future obedience; so afterward it is also materially a part of your obedience, being commanded by him to whom you are now subject. And so it is in the case of Faith: and therefore true Faith and Obedience are as nearly conjoyned as Life and Motion; and the one is ever 〈◊〉〈◊〉 in the other: Faith is for Obedience to Christs healing means, as trusting and taking a Physician, is for the using of his counsel: and Faith is for love and holy obedience to God, which is called our Sanctification, as trusting a Physician, is for health. Faith is implicite virtual obedience to a Saviour: and obedience to a Sa∣viour, is explicite operating Faith or trust.

I. In the understanding, Faith in Gods Promises hath all these acts contained in it.

1. A belief that God is, and that he is perfectly powerful, wise and good.

2. A belief that he is our Maker, and so our Owner, our Ruler, and our chief Good (initially and finally) delighting to do good, and the perfect felicitating end and object of the soul.

3. A belief that God hath expressed the benignity of his nature, by a Covenant or Promise of life to man.

4. To believe that Jesus Christ, God and Man, is the Mediator

of this Covenant, Heb. 8 6. & 9.15. & 1••.24. procuring it, and entrusted to administer or communicate the blessings of it, Heb. 5.9.

5. To believe that the Holy Ghost is the seal and witness of this Covenant.

6 To believe that this Covenant giveth pardon of sin, and Justification and Adoption, and further grace, to penitent Be∣l••evers; and Glorification to those that persevere in true Faith, Love and O••edience to the end.

7. To believe that the Holy Scriptures or Word delivered by the A••ostles, is the sure Record of this Covenant, and of the history and doctrine on which it is grounded.

8. To believe that God is most perfectly regardful and faith∣ful to fulfil this Covenant, and that he cannot lye or break it, Titus 1.2. Heb. 6.17, 18.

9. To believe that you in particular are included in this Co∣venant, as well as others, it being universal as conditional to all if they will repent and believe, and no exception put in against you to exclude you, John 3.16. Mark 16.15, 16.

10. To believe or know that there is nothing else to be trusted to, as our felicity and end instead of God; nor as our way instead of the Mediator, and the foresaid means appoint∣ed by him.

II. In the Will, Faith or Trust hath 1. A simple complacency in God as believed to be most perfectly good as fore-described.

2. It hath an actual intending and desiring of him as our end and whole felicity to be enjoyed in Heaven, Gal. 5.6, 7. Ephes. 3.17, 18, 19. Col. 3.1, 3, 4. 1 Cor. 13. Heb. 11. Mat. 6.20, 21.

3. It is the turning away from, and refusing all other seem∣ing felicity or ends, and casting all our happiness and hopes upon God alone.

4. It is the chusing Jesus Christ as the only way and Me∣diator to this end; with the refusing of all other, Job. 14.6. and trusting all that we are or hope for upon his Media∣tion.

III. In the Vital Power, it is the casting away all inconsistent fears, and the inward resolved delivering up the soul to the Father, Son and Holy Spirit in this Covenant, entering our

selves into a resolved war with the Devil, the World, and the Flesh, which in the performance will resist us▪ And thus Faith or Trust is constituted and completed in the true Bap∣tismal Covenant.

Direct. 28. In all this be sure that you observe the difference between the truth of Faith, and the high degrees.

The truth of it is most certainly discerned by (as consisting in) [THE ABSOLVTE CASTING or VENTVRING not part, but ALL YOVR HAPPINESS and HOPES VPON GOD and the MEDIATOR ONLY, and LETTING GO ALL WHICH IS INCONSISTENT WITH THIS CHOICE and TRVST. This is true and saving Faith and Trust.

Pardon me that I sometime use the word VENTVRING ALL, as if there were any uncertainty in the matter. I in∣tend not by it to express the least uncertainty or fallibility in Gods Promise: For Heaven and Earth shall pass away, but one jot or tittle of his Word shall not pass, till all be fulfilled: But I shall here add,

1. True Faith or Trust may consist with uncertainty in the person who believeth; if he believe and trust Christ but so far, that he can cast away all his worldly treasures and hopes, even life it self upon that trust. Every one is not an Infidel, nor an Hypocrite, who must say▪ if he speak his heart [I am not cer∣tain past all doubts, that the soul is immortal, or the Gospel true: but I am certain, that immortal happiness is most desirable, and endless misery most terrible▪ and that this world is vanity, and nothing in it worthy to be compared, with the hopes which Christ hath given us of a better life: And therefore upon just deliberation I am resolved to let go all my sinful pleasures, profits, and worldly reputation, and life it self, when it is inconsistent with those hopes: And to take Gods Love for my felicity and end, and to trust and venture absolutely all my happiness and hopes on the favour of God, the mediation of Christ, and the Promises which he hath given us in the Gospel.]

I know I shall meet with abundance of Teachers and people, that will shake the head at this doctrine as dangerous, and cry out of it as favouring unbelief, that any one should have true saving Faith, who doubteth, or is uncertain of the immortality

of the soul, or the tr••th of the Gospel! But I see so much in hot-brained proud persons, to be pittied, and so much of their work in the Church to be with tears lamented, that I will not by speech or silence favour their brainsick, bold assertions, nor will I fear their phrenetick furious censures. If it be not a mark of a wise and good Minister of Christ, to be utterly igno∣rant of the state of souls, both his own, and all the peoples, then I will not concur to the advancement of the reputation of such ignorance. It is enough to pardon the great injury which such do to the Church of God, without countenancing it. Though this one instance only now mind me of it, abundance more do second it, and tell us, that there are in the Churches through the world, abundance of Divines, who are first taught by a party which they most esteem, what is to be held and said as orthodox, and then make it their work, to contend for that orthodoxness which they were taught so to honour, even with the most unmanly and unchristian scorns and cen∣sures; when as if they had not been dolefully ignorant both of the Scriptures, and themselves, and the souls of men, they would have known, that it is the fool that rageth and is con∣fident, and that it was not their knowing more than others, but their knowing less, which made them so presumptuous; and that they are themselves as far from certainty as others, when they condemn themselves to defend their opinions: Even like our late Perfectionists, who all lived more imperfectly than others; but wrote and railed for sinless perfection, as soon as they did but take up the opinion. As if turning to that opi∣nion had made them perfect. So men may pass the censure of hypocrisie and damnation upon themselves when they please, by damning all as hypocrites, whose faith is thus far imperfect; but they shall never make any wise man believe by it, that their own faith is ever the more certain or perfect.

As far as I can judge by acquaintance with persons most re∣ligious, though there be many who are afraid to speak it out, yet the far greater number of the most faithful Christians, have but such a faith which I described, and their hearts say [I am not certain, or past all doubt, of the truth of our immortality, or of the Gospel; but I will venture all my hopes and happiness, though to the parting with life it self up••n it.]

And I will venture to say it, as the truth of Christ, that he that truly can do this, hath a sincere and saving faith; what∣soever Opinionists may say against it. For Christ hath pro∣mised, that he that loseth his life for his sake and the Gospels, shall have life everlasting, Mat. 10.37, 38, 39, 42. & 16.25. & 19.29. Luke 18.30. And he hath appointed no higher ex∣pressions of faith, as necessary to salvation, than denying our selves, and taking up the Cross, and forsaking all that we have; or in one word, than Martyrdom; and this as proceeding from the Love of God, Luke 14.26, 27, 29, 33 Rom. 8.17, 18, 28, 29, 3O, 35, 36, 37, 38, 39.

And it is most evident that the sincere have been weak in faith, Luke 17.5. And the Apostles said unto the Lord, Increase our faith, Mark 9.24. Lord I believe, help thou my unbelief. Luke 7.9. I have not found so great faith, no not in Israel. The weak faith was the more common.

2. And as true Faith or Trust may consist with doubts and uncertainty in the subject; so may it with much anxiety, care, disquietment and sinful fear; which sheweth the imperfection of our Faith. Shall ••e not much more clothe you, O ye of little faith? Mat. 16.8. O ye of little faith, why reason you among your selves, &c. Mat. 8.••6. Why are ye fearful, O ye of little faith? Mat. 14.31. Peter had a faith that could venture his life on the waters to come to Christ, as confident of a miracle upon his command: But yet it was not without fear, v. 30. When he saw the wind boisterous, he was afraid; which caused Christ to say [O thou of little faith, wherefore didst thou doubt?]

And you cannot say that this is only a hinderance in the ap∣plying act, and not in the direct and principal act of faith: For Luke 24.21. we find some Disciples at this pass [But we trust∣ed that it had been he, who should have redeemed Israel.] And v. 25, 26. Christ saith to them O fools, and slow of heart to believe all that the Prophets have spoken; ought not Christ to have suffered these things, and to enter into his Glory? Luke 24.11. The words of them who told the Apostles, that Christ was risen, seemed but as tales to them, and they believed them not. And v. 41. While they believed not for joy, and wondered, &c.

3. Nay, a weak faith may have such a swouning fit, as to

fail extraordinarily in an hour of temptation, so far as to deny Christ, or shrink from him in this fear: so did Peter, and not only he, but all the Disciples forsook him, and fled, Matth. 26 56.

But yet he that according to the habituated state of his soul, hath so much Faith, and Love, as will cause him to venture life and all, upon the trust which he hath to the promises of the Gospel, hath a true and saving fai••h.

And here I desire all doubting Christians, to lay by the common mistake in the trying of their faith or trust in Christ, and to go hereafter upon surer grounds. Many say, I cannot believe or trust Christ for salvation, for I am full of doubts, and fears, and troubles; and surely this is not trusting God. Ans. 1. The question is not, whether you trust him perfectly, so as to have no fears, no troubles, no doubts: but whether you trust him sincerely, so far as to venture all upon him in his way. If you can venture all on him, and let go all to follow him, your faith is true and saving.

This would abundantly comfort many fearful troubled Christians, if they did but understand it well: For many of them that thus fear, would as soon as any, forsake all for Christ, and let go all carnal pleasures, and worldly things, or any wilful sin whatsoever, rather than forsake him; and would not take to any other portion and felicity than God, nor any other way than Christ, and the Spirit of holiness, for all the temptations in the world: And yet they fear because they fear; and doubt more because they doubt. Doubting soul, let this resolve thee; suppose Christ and his way were like a Pilot with his Ship at Sea: Many more promise to con∣vey thee safely, and many perswade thee not to venture, but stay at Land: But if thou hast so much trust as that thou wilt go, and put thy self, and all that thou hast into this Ship, and forsake all other, though thou go trembling all the way, and be afraid of every storm, and tempest, and gulf; yet thou hast true faith, though it be weak. If thy faith will but keep thee in the Ship with Christ, that thou neither turn back again to the flesh▪ and world; nor yet take another Ship and Pilot, (as Mahometanes, and those without the Church) undoubt∣edly Christ will bring thee safe to Land, though thy fear and distrust be still thy sin.

For the hypocrites case is alwaies some of these: 1. Some of them will only trust God in some smaller matter, wherein their happiness consisteth not: As a man will trust one with some trifle which he doth not much regard, whom yet he thinks so ill of, that he cannot trust him in a matter of weight.

2. Some of them will trust God for the saving of their souls, and the life to come (or rather presume on him, while they call it trusting him) but they will not trust him with their bodies, their wealth, and honours, and fleshly pleasures, or their lives. These they are resolved to shift for, and secure themselves, as well as they can. For they know that for the world to come, they must be at Gods disposal, and they have no way of their own to shift out of his hands: whether there be such a life or no, they know not; but if there be, they will cast their souls upon Gods mercy, when they have kept the world as long as they can, and have had all that it can do for them. But they will not lose their present part, for such uncertain hopes as they ac∣count them.

3. Some of them will trust him only in pretence and name, while it is the creature which they trust indeed. Because they have learned to say, that God is the disposer of all, and only to be trusted, and all creatures are but used by his will; therefore they think that when they trust the creature, it is but in subordination to God; though indeed they trust not God at all.

4. Some of them will trust God and the creature joyntly; and as they serve God and Mammon, and think to make sure of the prosperity of the body, and the salvation of the soul, without losing either of them; so they trust in both conjunct∣ly, to make up their felicity. Some think when they read Christs words, Mark 10.24. How hard is it for them that trust in Riches, to enter into the Kingdom of God?] that they are safe enough if that be all the danger; for they do not trust in their riches, though they love them: He is a mad man they say, that will put his trust in them. And yet Christ intimateth it as the true reason why few that have riches can be saved, because there is few that have riches, who do not trust in them: You know that riches will not save your souls; you know that they will not save you from the gr••ve, you know that

they will not cure your diseases, nor ease your pains: And therefore you do not trust to riches, either to keep you from sickness, or from dying, or from Hell: But yet you think that riches may help you to live in pleasure, and in reputation with the world, and in plenty of all things, and to have your will, as long as health and life will last; and this you take to be the chiefest happiness which a man can make sure of: And for this you trust them. The fool in Luke 12.19. who said, Soul, take thy ease, eat, drink, and be merry, thou hast enough laid up for many years, did not trust his riches to make him immor∣tal, nor to save his soul: But he trusted in them, as a provision which might suffice for many years, that he might eat, drink, and be merry, and take his ease; and this he loved better, and preferred before any pleasures or happiness which he hoped for in another world. And thus it is that all worldly hypo∣crites do trust in riches: Yea the poorest do trust in their little poor provisions in this world, as seeming to them surer, and therefore better than any which they can expect hereafter. This is the way of trusting in uncertain riches, (viz. to be their surest happiness) instead of trusting in the living God, 1 Tim. 6.17. & 4.10. Psal. 49.6. & 52.7.

But yet because the hypocrite knoweth, that he cannot live here alwaies, but must die, and his riches must be parted with at last, and heareth of a life of glory afterwards, he would fain have his part in that too, when he can keep the world no longer: And so he taketh both together for his part and hope, viz. as much bodily happiness as he can get in this world, and Heaven at last, when he must die: not knowing that God will be all our portion and felicity, or none; and that the world must be valued and used but for his sake, and in subordination to him and a better world.

5. Yet some hypocrites seem to go further (though they do not) for they will seem, even to themselves, to resign goods, and life, and all things absolutely to the will of God. But the reason is, because they are secretly perswaded in their hearts, that their resignation shall no whit deprive them of them; and that God will never the more take it from them; but that they may possess as much present corporal felicity, in a life of Religion, as if they lived in the dangerous case of the ungodly:

or at least, that they may keep so much, as not to be undone or left to any great sufferings in the world; or at least, their lives may not be called for. For they live in a time, when few suf∣fer for Christ; and therefore they see little cause to ••e••r that they should be of that smaller number: and it is but being a little the more wise and cautelous, and they hope they may scape well enough. And if they had not this hope, they would never give up all to Christ. But like persons that will be libe∣ral to their Physician, they will offer a great deal, when they think he will not take it; but if they thought he would take all that is offered, they would offer less. Or as if a sick person should hear that such a Physician will give him no very strong or loathsome Physick; and therefore when the Physician telleth him [I will be none of your Physician unless you will ab∣solutely promise to take every thing which I shall give you.] He promiseth that he will do it; but it is only because he supposeth that he will give him nothing which is troublesome: And if he find his expectation crost, he breaketh his promise, and ••aith, If I had known that he would have used me thus, I would never have promised it him. So hypocrites by promise give up them∣selves absolutely to God, and to b•• wholly at his will, without excepting life it self: But their hearts do secretly except it: For all this is because they doubt not but they may save their earthly prosperity and lives, and be Christians too: And if once Christ call them to suffer death for him, they shew then what was the meaning of their hearts.

To reassume the former similitude; If Christ on earth should offer to convey you to a Kingdom at the Antipodes, where men live for ever in glorious holiness, if you will but trust him, and go in his Ship, and take him for your Pilot: Here one saith, I do not believe him that there is such a place, and therefore I will not go (that is, the Infidel.) Another saith, I like my merry life at home, better than his glorious holiness (that's the open worldling and prophane.) Another saith, I will live in my own Country, and on my own estate, as long as I can, and when I find that I am dying▪ and can stay here no longer, that I may be sure to lose nothing by him, I will take his offer. Another saith, I will go with him, but I will turn back again, if I find any dangerous storms and gulfs in the passage. Another saith, I

will take another Ship and Pilot along with me, lest he should fail me, that I may not be deceived. Another saith, I am told that the Seas are calm, and there is no danger in the pas∣sage, and therefore I will absolutely trust him, and venture all; but when he meets with storms and hideous waves, he saith, This is not as I expected, and so he turneth back again. But another (the true Christian) saith, I will venture all, and wholly trust him: And so, though he is oft afraid in dangers, when he seeth the devouring gulfs, yet not so fearful as to turn back, but on he goeth, come on it what will; because he knoweth that the place which he goeth to is most desirable, and mortality will soon end his old prosperity; and he hath great reason to believe his Pilot to be trusty.

By all this you may see, how it cometh to pass that Christ who promiseth life to Believers, doth yet make self-denyal, and forsaking all that we have, even life it self, to be also necessary; and what relation self-denyal hath to faith, Luke 14.26, 3••. Nearer by far than most consider. You may see here the reason why Christ tryed the rich man, Luke 18.22. with selling all, and following him in hope of a reward in Heaven: And why he bid his Diciples, Luke 12.33. Sell that ye have, and give alms; provide your selves bags which wax not old, a treasure in the Heavens which faileth not—And why the first Chri∣stians were made a pattern of entire Christianity, by selling all, and laying down at the Apostles feet; And Ananias and Sa∣phira were the instances of Hypocrisie, who secretly and lying∣ly kept back part: You see here how it comes to pass, that all true Christians must be heart-martyrs, or prepared to die for Christ and Heaven, rather than forsake him. You may plainly perceive that Faith it self is an Affiance or Trusting in God by Christ, even a Trusting in God in Heaven as our felicity, and in Christ as the Mediator and the Way; and that this Trust is a venturing all upon him, and a forsaking all for God, and his promises in Christ. And that it is one and the same Motion which from the terminus à quo is called Repentance and for∣saking all; and from the terminus ad quem is called Trust and Love. They that are willing to see, may profit much by this observation; and they that are not may quarrel at it, and talk against that which their prejudice will not allow them to un∣derstand.

And by all this you may see also wherein the strength of Faith consisteth: And that is 1. In so clear a sight of the evi∣dences of truth as shall leave no considerable doubtings, Mat. 21.21. So Abraham staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God, Rom. 4.

2. In so confirmed a Resolution to cleave to God and Christ alone, as leaveth no wavering, or looking back: that we may say groundedly with Peter, Though I die, I will not deny thee; which doubtless signified then some strength of faith: And as Paul, I am ready not only to be bound, but to die for the Name of the Lord Jesus, Acts 21.13.

3. In so strong a fortitude of soul, as to venture and give up our selves, our lives, and all our comforts and hopes into the hand of Christ, without any trouble or sinful fears, and to pass through all difficulties and tryals in the way, without any distrust or anxiety of mind. These be the characters of a strong and great degree of faith.

And you may note how Heb. 11. describeth Faith common∣ly by this venturing and forsaking all upon the belief of God. As in Noah's case, verse 7. And in Abraham's leaving his Coun∣trey, v. 8. And in his sacrificing Isaac, v. 17. And in Moses forsaking Pharaoh's Court, and chusing the reproach of Christ, rather than the pleasures of sin for a season, v. 24, 25, 26. And in the Israelites venturing into the Red Sea, v. 29. And in Rebab's hiding the spies, which must needs be her danger in her own Countrey. And in all those, who by faith subdued Kingdoms, wrought Righteousness, obtained Promises, stopped the mouths of Lions, quenched the violence of fire, escaped the edge of the sword; out of weakness were made strong —O▪ hers were tortured, not accepting deliverance, that they might obtain a better resurrection; and others had tryal of cruel mockings and scourg∣ings; yea moreover of bonds and imprisonments; they were stoned, they were sawn asunder, were tempted, were slain with the sword; they wandered about in Sheep skins, and Goat skins, being destitute, afflicted, tormented, of whom the world was not worthy: They wandered in Desarts and Mountains, and in Deus, and Caves of the earth. And in Heb. 10.32, 33, &c. They endured a great fight of affliction; partly whilst they were made a gazing flock,

both by reproaches and afflictions; and partly whilst they became companions of them that were so used — And took joyfully the spoiling of their goods; knowing in themselves that they had in Heaven a better and an enduring substance. And thus, the just do live by faith; but if any man draw back, my soul shall have no pleasure in him, saith the Lord. See also Rom. 8.33, 36, 37 &c.

These are the Spirits descriptions of faith; but if you will rather take a whimsical ignorant mans description, who can only toss in his mouth the name of FREE GRACE, and knoweth not of what he speaketh, or what he affirmeth, or what that name signifieth, which he cheateth his own soul with, instead of true Free Grace it self, you must suffer the bitter fruits of your own delusion. For my part I shall say thus much more, to tell you why I say so much, to help you to a right understanding of the nature of true Christian Faith.

1. If you understand not truly what Faith is, you under∣stand not what Religion it is that you profess: And so you call your selves Christians, and know not what it is. It seems those that said, Lord, we have eaten and drunken in thy pre∣sence, and prophesied in thy Name, did think they had been true Believers, Matth. 7.21, 22.

2. To erre about the nature of true Faith, will engage you in abundance of other errours, which will necessarily arise from that; as it did them, against whom James disputeth, James 2.14, 15, &c. about Justification by Faith and by Works.

3. It will damnably delude your souls, about your own state, and draw you to think that you have saving Faith, be∣cause you have that fancy which you thought was it. One comes boldly to Christ, Mat. 8.19. Master, I will follow thee whithersoever thou goest: But when he heard [The Foxes have holes, and the Birds have nests, but the Son of man hath not where to lay his head] we hear no more of him. And another came with a [Good Master, what shall I do to inherit eternal life?] Luke 18.18. as if he would have been one of Christs Disciples, and have done any thing for Heaven. (And it's like that he would have been a Christian, if Free Grace had been as large,

and as little grace, as some now imagine.) But when he heard [Yet lackest thou one thing: sell all that thou hast, and distribute to the poor, and thou shalt have treasure in Heaven: Come, fol∣low me] he was then very sorrowful, for he was very rich, Luke 18.21, 22, 23. Thousands cheat their souls with a conceit that they are Believers, because they believe that they shall be saved by Free Grace, without the faith and grace which Christ hath made necessary to salvation.

4. And this will take off all those needful thoughts and means, which should help you to the faith, which yet you have not.

5. And it will engage you in perverse disputes against that true faith which you understand not: And you will think, that you are contending for Free Grace, and for the Faith, when you are proud, knowing nothing, but sick or doting about questions, which engender no better birth than strifes, railings, evil surmisings, perverse disputings, &c. 1 Tim. 6.4, 5.

6. Lastly, You can scarce more dishonour the Christian Re∣ligion, nor injure God and our Mediatour, or harden men in Infidelity, than by fathering your ill-shapen fictions on Christ, and calling them the Christian or Justifying Faith.

Direct. 29. Take not all doubts and fears of your salvation, to be the proper effects and signs of unbelief: Seeing that in many they arise from the misunderstanding of the meaning of Gods Promise, and in more, from the doubtfulness of their own quali∣fications, rather than from any unbelief of the Promise, or distrust of Christ.

It is ordinary with ignorant Christians to say, that they cannot believe, because they doubt of their own sincerity and salvation: as thinking that it is the nature of true faith, to believe that they themselves are justified, and shall be saved; and that to doubt of this, is to doubt of the Promises, because they doubtingly apply it. Such distresses have false principles bought many to. But there are two other things besides the weakness of faith, which are usually the causes of all this. 1. Many mistake the meaning of Christs Covenant, and think that it hath no universality in it; and that he died only for the Elect, and promiseth pardon to none but the Elect (no not on the condition of believing.) And therefore thinking

that they can have no assurance that they are Elect, they doubt of the conclusion.

And many of them think that the Promise extendeth not to such as they, because of some sin, or great unworthi∣ness, which they are guilty of.

And others think that they have not that Faith and Repen∣tance which are the condition of the promise of pardon and sal∣vation: And in some of these the thing it self may be so ob∣scure, as to be indeed the matter of rational doubtfulness. And in others of them, the cause may be either a mistake about the true nature and signs of Faith and Repentance; or else a timerous melancholy causeless suspition of themselves But which of all these soever be the cause, it is something different from proper unbelief or distrust of God. For he that mistaketh the extent of the Promise, and thinketh that it be∣longeth not to such as he, would believe and trust it, if he un∣derstood it, that it extends to him as well as others. And he that doubteth of his own Repentance and Faith, may yet be con∣fident of the truth of Gods Promise to all true penitent Believers.

I mention this for the cure of two mischiefs: The first is that of the presumptuous Opinionist, who goeth to Hell pre∣suming that he hath true saving faith, because he confidently believeth, that he himself is pardoned, and shall be saved. The second is that of the perplexed fearful Christian, who thinks that all his uncertainty of his own sincerity, and so of his salvation, is properly unbelief, and so concludeth that he cannot believe, and shall not be saved. Because he knoweth not that faith is such a belief and trust in Christ, as will bring us absolutely and unreservedly to venture our all upon him alone.

And yet I must tell all these persons, that all this while it is ten to one, but there is really a great deal of unbelief in them which they know not: and that their belief of the truth of the immortality of the soul, and the life to come, and of the Gospel it self, is not so strong and firm, as their never-doubting of it would intimate, or as some of their definitions of Faith, and their Book-opinions and Disputes import. And it had been well for some of them, that

they had doubted more, that they might have believed, and been settled better.

Direct. 30. Think often of the excellencies of the life of faith, that the Motives may be still inducing you thereto.

As 1. It is but reasonable that God should be trusted; or else indeed we deny him to be God, Psal. 20 7.

2. What else shall we trust to? shall we deifie creatures, and say to a stock, Thou art my Father? Jer. 2.27. Lam. 1.19. Shall we distrust God, and trust a lyar and a worm?

3. Trying times will shortly come; and then woe to the soul that cannot trust in God! Then nothing else will serve our turns. Then cursed be the man that trusteth in man, and maketh flesh his arm, and withdraweth his heart from the Lord, he shall be like the barren wilderness, &c. Then none that trusted in him shall be ashamed, Jer. 17.5, 6. Psal. 25.3, 4. Psal. 73.26, 27, 28.

4. Gods Alsufficiency leaveth no reason for the least distrust: There is the most absolute certainty that God cannot fail us, because his veracity is grounded on his essential perfe∣ctions.

5. No witness could ever stand up against the life of faith, and say that he lost by trusting God, or that ever God deceived any.

6. The life of faith is a conquest of all that would distress the soul, and it is a life of constant peace and quietness: Yea it feasteth the soul upon the everlasting Joyes. Though the mountains be removed; though this world be turned upside down, and be dissolved; whether poverty or wealth, sickness or health, evil report or good, persecution or prosperity be∣fall us; how little are we concerned in all this? and how little should they do to disturb the peace and comfort of that soul, who believeth that he shall live with God for ever. Ma∣ny such considerations should make us more willing to live by faith upon Gods Promises, than to live by sense on transi∣tory things.

Direct. 31. Renew your Covenant with Christ in his holy Sacrament, frequently, understandingly, and seriously.

For 1. when we renew our Covenant with Christ, then Christ reneweth his Covenant with us; and that with great

advantage to our faith: 1. In an appointed Ordinance which he will bless. 2. By a special Minister appointed to seal and deliver it to us as in his Name. 3. By a solemn Sacramental Investiture.

2. And our own renewing our Covenant with him, is the renewed exercise of faith, which will tend to strengthen it, and to shew us that we are indeed Believers. And there is much in that Sacrament to help the strengthening of faith: There∣fore the frequent and right using of it, is one of Gods ap∣pointed means, to feed and maintain our spiritual life; which if we neglect, we wilfully starve our faith, 1 Cor. 11.26, 28, &c.

Direct. 32. Keep all your own promises to God and man▪

For 1. Lyars alwaies suspect others. 2. Guilt breedeth suspiciousness. 3. God in justice may leave you to your di∣strust of him, when you will be perfidious your selves. You can never be confident in God, while you deal falsly with him or with others. The end of the Commandment is Charity out of a pure heart, a good conscience, and faith unfeigned, 1 Tim. 1.5.

Direct. 33. Labour to improve your belief of every promise, for the increase of holiness and obedience: And to get more upon your souls that true Image of God in his Power, Wisdom and Goodness, which will make it easie to you to believe him.

1. The more the hypocrite seemeth to believe the promise, the more he boldly ventureth upon sin, and disobeyeth the precept; because it was but fear that restrained him; and his belief is but presumption abating fear. But the more a true Christian believeth, the more he flyeth from sin, and useth Gods means, and studieth more exact obedience; and having these promises, laboureth to cleanse himself from all filthiness of flesh and Spirit, perfecting holiness in the fear of God, 2 Cor. 7.1. And receiving a Kingdom whih cannot be moved, me must serve God acceptably with reverence and godly fear, Heb. 12.28, 29.

2. The liker the soul is to God, the easier it will believe and trust him. As faith causeth holiness; so every part of holiness befriendeth faith. Now the three great impressions of the Trinity upon us are expressed distinctly by the Apostle,

2 Tim. 1.7. For God hath not given us the Spirit of fear, but of Power, of Love, and of a sound mind, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Power, Love, and a sound mind or understand∣ing, do answer Gods nature as the face in the glass doth answer our face, and therefore cannot chuse but trust him.

Direct. 34. Lay up in your memory particular pertinent and clear Promises, for every particular use of faith.

The number is not so much; but be sure that they be plain and well understood, that you may have no cause to doubt whether they mean any such thing indeed or not. Here some will expect that I should do this for them, and gather them such promises. Two things disswade me from doing it at large: 1. So many Books have done it already. 2. It will swell this Book too big: But take these few.

1. For forgiveness of all sins, and Justification to penitent Be∣lievers.

Acts 5.31. Him hath God exalted with his right hand to be a Prince and a Saviour, to give repentance to Israel, and forgiveness of sins.

Acts 13.38, 39. Be it known unto you, that through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things, from which ye could not be justified by the Law of Moses.

Acts 26.18. To open their eyes, and turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and an inheritance among them that are sanctified, by faith, that is in me.

1 John 1.9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

Heb. 8.12. I will be merciful to their unrighteousness, and their sins and iniquities I will remember no more.

Acts 10.43. To him give all the Prophets witness, that through his Name, whoever believeth in him shall receive re∣mission of sins.

Luke 24.47. That repentance and remission of sins should be preached in his Name to all Nations.

2. Promises of Salvation from Hell, and possession of Heaven.

John 3.16. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not

perish, but have everlasting life. v. 18. He that believeth on him is not condemned —v. 36. He that believeth on the Son, hath everlasting life, 1 John 5.11, 12. And this is the record that God hath given us, eternal life; and this is in his Son: He that hath the Son, hath life —

Acts 26.18. before cited, 1 Tim. 1.15. Christ Jesus came into the world to save sinners.

Heb. 7.25. He is able to save to the utmost all that come to God by him.

Heb. 5.9. And being made perfect, he became the Author of eternal salvation to all them that obey him.

Mark 16.16. He that believeth and is baptized, shall be saved.

John 10.9. By me if any man enter in, he shall be saved.

John 10.27, 28. My sheep hear my voice, and I know them, and they follow me, and I will give unto them eternal life, and they shall never perish—

Rom. 5.9, 10. Being justified by his blood, we shall be saved from wrath through him— Much more being re∣conciled, we shall be saved by his life. See Luke 18 30. John 4.14. & 6.27, 40, 47. & 12.50. Rom. 6.22. Gal. 6.8. 1 Tim. 1.16.

3. Promises of Reconciliation, Adoption, and acceptance with God through Christ.

2 Cor. 5.18, 19, 20. God hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconcilia∣tion; to wit, that God was in Christ reconciling the world unto himself, not imputing their trespasses to them, and hath committed to us the word of reconciliation. Now then we are Ambassadours for Christ, as though God did beseech you by us; we pray you in Christs stead, be ye reconciled unto God: For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him.

Rom. 5.1, 2, 10. Being justified by faith, we have peace with God, through our Lord Jesus Christ; by whom also we have access by faith, into this grace wherein we stand, and re∣joyce in hope of the glory of God —When we were enemies we were reconciled to God by the death of his Son.

2 Cor. 6.16, 17, 18. I will dwell in them, and walk in

them; and I will be their God, and they shall be my people— I will receive you, and be a Father unto you, and ye shall be my Sons and Daughters, saith the Lord Almighty.

Rom. 8.1. There is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit.

John 1.12. As many as received him, to them give he power to become the Sons of God; even to them that believe on his Name; which were born not of blood, nor of the will of the fl••sh, nor of the will of man, but of God.

Acts 10.35. In every Nation he that feareth God, and worketh righteousness, is accepted of him.

Ephes. 1 6 He hath made us accepted in the Beloved, Ephes. 2.14, 16. Col. 1.20.

John 16.27. The Father himself loveth you, because ye have loved me, and believed that I came out from God.

4. Promises of renewed Pardon of sins after conversion.

1 John 2.12. If any man sin, we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins; and not for ours only, but for the sins of the whole world.

Matth. 6.14. Forgive us our trespasses —For if we forgive men their trespasses, your heavenly Father will forgive you—

James 5.15. If he have committed sins, they shall be for∣given him.

Matth. 12.31. I say unto you, All manner of sin and blas∣phemy shall be forgiven unto men; but the blasphemy against the Spirit—

Psal. 103.3. Who forgiveth all thine iniquities—

1 John 1.9. If we confess our sins, he is faithful and just to forgive us our sins—

5. Promises of the Spirit of Sanctification to Believers; and of divine assistances of grace.

Luke 11.13. How much more shall your heavenly Father give the Holy Spirit to them that ask him.

John 7.37, 38, 39. If any man thirst, let him come to me and drink: He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water: This he spake of the Spirit, which they that believe on him shall re∣ceive—

John 4.10, 14. If thou knewest the gift of God, and who it is—thou wouldst have asked of him, and he would have given thee living waters—

Ezek. 36.26, 27. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh: and I will put my Spirit within you, and cause you to walk in my statutes—

Ezek. 11.19 And I will give them one heart, and I will put a new spirit within you—

Acts 2.38, 39 Repent and be baptized every one of you in the Name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost: For the promise is to you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.

Gal. 4.6. And because you are Sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba Father.

Prov. 1.23. Turn you at my reproof; behold I will pour out my Spirit unto you; I will make known my words unto you—

Rom. 8.26 Likewise the Spirit helpeth our infirmities; for we know not what we should pray for as we ought; but the Spirit it self maketh intecerssion for us, with groanings which cannot be uttered.

6. Promises of Gods giving his grace to all that truly desire and seek it.

Matth. 5 6. Blessed are they which hunger and thirst after righteousness, for they shall be filled.

Isa. 55.1. Ho, every one that thirsteth, come ye to the waters, and he that hath no mony: come ye, buy and eat, yea come, buy wine and milk without mony and without price—Hearken diligently to me, and eat ye that which is good, and let your soul delight it self in fatness. Encline your ear, and come unto me; hear and your soul shall live, and I will make an everlasting covenant with you—v. 6. Seek ye the Lord while he may be found; call upon him while he is near—

Rev. 22.17. Let him that is athirst come; and whosoever will, let him take the water of life freely.

7. Promises of Gods giving us all that we pray for according to his promises and will.

Mat. 7.7, 8, 11. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened to you: for every one that asketh, receiveth; and he that seeketh findeth; and to him that knocketh, it shall be opened—If ye being evil know how to give good gifts unto your children; how much more shall your Father which is in Heaven, give good things to them that ask him?

Matth. 6.6. Pray to thy Father which is in secret, and thy Father which seeth in secret, shall reward thee openly.

John 14.13, 14. & 15.16. & 16.23. John 15.7. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.

1 John 5.14, 15. And this is the confidence which we have in him, that if we ask any thing according to his will, he hear∣eth us. And if we know that he heareth us, whatsoever we ask, we know that we have the petitions which we desired of him.

1 John 3.22. And whatsoever we ask, we receive of him, because we keep his Commandments, and do those things which are pleasing in his sight.

Prov. 15.8, 29. The prayer of the upright is his delight— He heareth the prayer of the righteous.

1 Pet. 3.12. The eyes of the Lord are over the righteous, and his ears are open to their prayers —

8. That God will accept weak prayers and groans, which want expressions, if they be sincere.

Rom. 8.26, 27. The Spirit helpeth our infirmities—The Spirit it self maketh intercession for us, with groanings which cannot be uttered: And he that searcheth the hearts, knoweth what is the mind of the spirit.

Gal. 4.6. —Crying, Abba, Father.

Psal. 77.3. I remembred God, and was troubled, and my spirit was overwhelmed—

Psal. 38.9. Lord, all my desire is before thee, and my groan∣ing is not hid from thee.

Luke 18.14. God be merciful to me a sinner.

9. Promises of all things in general which we want, and which are truly for our good.

Psal. 84.11. For the Lord God is a Sun and Shield: the Lord will give grace and glory: no good thing will he with∣hold from them that walk uprightly.

Psal. 34.9, 10. O fear the Lord ye his Saints; for there is no want to them that fear him—They that seek the Lord shall not want any good thing.

Rom. 8 28, 32 All things work together for good to them that love God— He that spared not his own Son, but gave him up for us all, how shall he not with him also freely give us all things?

Matth. 6.33. Seek first the Kingdom of God and his righ∣teousness, and all these things shall be added to you.

2 Pet. 1.3. According as his divine power hath given us all things that pertain to life and godliness.

1 Tim. 4.8. But godliness is profitable to all things, having the promise of the life that now is, and of that which is to come.

10 Promises of a bl••ssing on them that sincerely hear and read Gods Word, and use his Sacraments and other means.

Isa. 55.3. Encline your ear and come unto me; hear and your souls shall live.

Read the Eunuchs conversion, in Acts 8. who was reading the Scripture in his Chariot.

1 Pet. 2.1. Laying aside all malice, and all guile and hy∣pocrisie, and envies, and evil speakings, as new born babes de∣sire the sincere milk of the word, that ye may grow thereby.

Rev. 1.3. Blessed is he that readeth, and they that hear the words of this Prophecy, and keep those things that are writ∣ten therein.

Psal. 1.1, 2. Blessed is the man that walketh not in the counsel of the ungodly—But his delight is in the Law of the Lord, and in his Law doth he meditate day and night.

Matth. 7.24, 25. Whosoever heareth these sayings of mine, and doth them, I will liken him to a wise man, that built his house upon a rock, &c.

Luke 8.21. Rather blessed are they that hear the Word of God and do it.

Luke 10.42. Mary hath chosen that good part which shall not be taken from her.

Mark 4.23, 24. If any man have ears to hear, let him hear—And unto you that hear shall more be given—

Acts 11.14. Who shall tell thee words whereby thou and all thy houshold shall be saved.

1 Tim. 4.16. Take heed to thy self and unto the doctrine, and continue therein; for in doing this thou shalt both save thy self, and them that hear thee.

Psal. 89.15. Blessed is the people that know the joyful sound! they shall walk O Lord in the light of thy counte∣nance; in thy Name shall they rejoyce all the day—

Heb. 4.12. The Word of God is quick and powerful, &c.

1 Cor. 10.16. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?

Matth. 18.20. For where two or three are gathered toge∣ther in my Name, there am I in the midst of them.

Isa. 4.5. And the Lord will create upon every dwelling place of Mount Zion, and upon her Assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for upon all the glory shall be a defence.

11. Promises to the humble, meek and lowly.

Matth. 5.3, 4, 5. Blessed are the poor in spirit; for theirs is the Kingdom of Heaven. Blessed are they that mourn; for they shall be comforted. Blessed are the meek; for they shall inherit the earth.

Matth. 11.28, 29. Come unto me all ye that labour and are heavy laden, and I will give you rest. Take my yoak up∣on you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls: for my yoak is easie, and my burden is light.

Psal. 34.18. The Lord is nigh to them that are of a broken heart, and saveth such as be of a contrite spirit.

Psal. 51.17. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.

Isa. 57.15. For thus faith the high and lofty One that in∣habiteth eternity, whose Name is holy, I dwell in height and holiness (or in the high and holy place) with him also that is of a contrite spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.

Isa. 66.2. To this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my Word.

Luke 4.18. The Spirit of the Lord is upon me: he hath anointed me to preach the Gospel to the poor: he hath sent me to heal the broken hearted, to preach deliverance to the captives, and recovering of sight to the blind, and to set at li∣berty them that are bruised—

James 4.6. He giveth grace to the humble.

Matth. 18.4. Whosoever shall humble himself as this little child, the same is greatest in the Kingdom of Heaven.

Matth. 23.12. He that shall humble himself shall be ex∣alted.

James 4.10. Humble your selves in the sight of the Lord, and he shall lift you up.

Prov. 3.34. He giveth grace to the lowly.

12. Promises to the peaceable and peace-makers.

Matth. 5.9. Blessed are the peace-makers; for they shall be called the children of God.

James 3.17, 18. The wisdom from above is first pure▪ then peaceable, gentle, easie to be intreated— And the fruit of righteousness is sown in peace, of them that make peace.

2 Cor. 13.11. Be perfect; be of good comfort; be of one mind; live in peace; and the God of Love and Peace shall be with you.

Prov. 12.20. To the councellours of peace is joy.

Rom. 15.33. & 16.20. Phil. 4.9. The God of peace shall be with you, &c. shall bruise Satan under your feet shortly— Grace and Peace are the blessing of Saints.

13. Promises to the diligent and laborious Christian.

Heb. 11.6. He that cometh to God, must believe that God is, and that he is a rewarder of them that diligently seek him.

Prov. 13.4. The soul of the diligent shall be made fat.

1 Cor. 15.58. Be stedfast, unmoveable, alwaies abounding in the work of the Lord, forasmuch as ye know that your la∣bour is not in vain in the Lord.

2 Pet. 1.10. Give diligence to make your calling and election sure; for if ye do these things, ye shall never fail.

2 Pet. 1.5, 8. Giving all diligence, add to your faith, ver∣tue,

and to vertue knowledge, &c. For if these things be in you and abound, they make you that you shall neither be barren, nor unfruitful in the knowledge of Jesus Christ.

2 Cor. 5.9. Wherefore we labour, that whether present or absent, we may be accepted of him.

Matth. 6.33. Seek first the Kingdom of God and his righ∣teousness, and all these things shall be added to you.

1 Cor. 3.8. Every man shall receive his own reward, ac∣cording to his own labour.

Matth. 11.12. The Kingdom of Heaven suffereth violence, and the violent take it by force. See Prov. 3.13, &c. & 4. to 14. & 6.20, &c. & 7.1, &c. & 8, & 9. throughout.

14. Promises to the patient waiting Christian.

Heb. 6.11, 12. And we desire that every one of you do shew the same diligence, to the full assurance of hope unto the end, that ye be not slothful, but followers of them, who through faith and patience inherit the promises.

James 1.3, 4. Knowing that the trying of your faith work∣eth patience; but let patience have its perfect work; that ye may be perfect and entire, wanting nothing.

Psal. 27.14. Wait on the Lord; be of good courage, and he shall strengthen thine heart; wait, I say, on the Lord.

Psal. 37.7, 9, 34. Rest in the Lord, and wait patiently for him—Those that wait on the Lord shall inherit the earth. Wait on the Lord, and keep his way; and he shall exa•••• thee to inherit the Land.

Prov. 20 22. Wait on the Lord, and he shall save thee.

Isa. 30.18. Blessed are all they that wait for him.

Isa. 40.31. They that wait on the 〈…〉〈…〉 renew their strength; they shall mount up with wings as Eagles; they shall run, and not be weary; they shall walk, and not be faint.

Isa. 49.23. They shall not be ashamed that wait for me.

Lam. 3.25. The Lord is good to them that wait for him; to the soul that seeketh him. 26. It is good that a man should both hope, and quietly wait for the salvation of the Lord.

Rom. 8.25. But if we hope for that we see not, then do we with patience wait for it.

Gal. 5.5. For we through the Spirit wait for the hope of righteousness by faith.

2 Thes. 3.5. The Lord direct your hearts into the Love of God, and the patient waiting for Christ.

Rom. 2.7. To them who by patient continuance in well doing, seek for glory, honour and immortality, eternal life.

Heb. 10.36. Ye have need of patience, that after ye have done the will of God, ye may inherit the promise.

15. Promises to sincere Obedience.

Rev. 22.14. Blessed are they that do his Command∣ments, that they may have right to the tree of life, and may enter in by the gate into the City.

John 3.22. Whatsoever we ask, we receive of him, because we keep his Commandments, and do those things that are pleasing in his sight. v. 24. He that keepeth his Command∣ments, dwelleth in him, and he in him.

John 14.21. He that hath my Commandments, and keep∣eth them, he it is that loveth me: and he that loveth me, shall be loved of my Father, and I will love him, and manifest my self to him.

John 15.10. If ye keep my Commandments, ye shall abide in my love; even as I have kept my Fathers Command∣ments, and abide in his love.

1 Cor. 7.19. Circumcision is nothing, and uncircumcision is nothing, but the Commandments of God. See Psal. 112.1. & 119.6. Prov. 1.20, 21, 22, &c. Isa. 48.18. Psal. 19.8, 9▪ &c.

Heb. 5.9. He became the Author of eternal salvation to all them that obey him.

Rev. 14.12. Here are they that keep the Commandments of God, and the 〈◊〉〈◊〉 of Jesus.

1 John 5.3. For this is the Love of God, that we keep his Commandments.

Eccles. 12.13, 14. Let us hear the conclusion of the whole matter: Fear God, and keep his Commandments; for this is the whole duty of man; for God shall bring every work un∣to judgement, &c.

Matth. 5.8. Blessed are the pure in heart, for they shall see God.

James 2.24. You see then how that by works a man is ju∣stified, and not by faith only.

Rom. 2.6, 7, 10. Who will render to every man according to his deeds: To them who by patient continuance in well doing, seek for glory, and honour, and immortality, eternal life—Glory, honour and peace to every man that worketh good—

Acts 10.35. In every Nation he that feareth God, and worketh righteousness, is accepted with him.

Rom. 6.16. Of obedience unto righteousness.

1 John 3.7. He that doth righteousness is righteous, even as he is righteous.

James 3.18. The fruit of righteousness is sown in peace.

Gal. 6.8. He that soweth to the Spirit, shall of the Spirit ••••ap life everlasting.

Rom. 8.13. If by the Spirit ye mortifie the deeds of the body, ye shall live.

16. Promises to them that love God.

Rom. 8.28. All things work together for good to them that love God.

1 Cor. 2.9. Eye hath not seen, nor ear heard, nor hath it entred into the heart of man, the things which God hath pre∣pared for them that love him.

James 1.12. He shall receive the Crown of life, which God hath promised to them that love him.

James 2.5. Rich in faith, and heirs of the Kingdom, which God hath promised to them that love him.

John 14.21. He that loveth me, shall be loved of my Fa∣ther, and I will love him, and will manifest my self to him.

Prov. 8.17. I love them that love me.

John 14.15. If ye love me, keep my Commandments, and I will pray the Father, and he shall give you another Com∣forter, that he may abide with you for ever.

John 16.27. The Father himself loveth you, because ye have loved me, and believed—

17. Promises to them that love the godly, and that are mer∣ciful, and do the works of love.

John 13.35. By this shall all men know, that ye are my Disciples, if ye have love one to another.

Gal. 5.6, 13, 22. In Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but faith which

worketh by love— By love serve one another; for all the Law is fulfilled in one word; in this, Thou shalt love thy neighbour as thy self. The fruit of the Spirit is love, joy, peace, long-suf∣fering, gentleness, goodness— Against such there is no Law.

Heb. 6.10. God is not unrighteous to forget your work and labour of love.

1 John 3.14. We know that we have passed from death to life, because we love the brethren. 18. My little children, l••t us not love in word, nor tongue, but in deed and in truth: And hereby we know that we are of the truth, and shall as∣sure our hearts before him.

1 John 4.7. Beloved, let us love one another, for love is of God, and every one that loveth is born of God, and knoweth God— v. 16. God is Love, and he that dwelleth in Love, dwelleth in God, and God in him. v. 12. If we love one ano∣ther, God dwelleth in us, and his love is perfected in us.

2 Cor. 9.7. God loveth a chearful giver. v. 6. He that soweth bountifully, shall reap bountifully—

Mat. 5.7. Blessed are the merciful, for they shall obtain mercy.

Matth. 10.41, 42. He that receiveth a Prophet in the name of a Prophet, shall receive a Prophets reward; and he that receiveth a righteous man, in the name of a righteous man, shall receive a righteous mans reward. And whosoever shall give to drink to one of these little ones, a cup of cold wa∣ter only in the name of a Disciple, verily I say unto you, he shall in no wise lose his reward.

Matth. 25.34, 40, 46. Come ye blessed of my Father, in∣herit the Kingdom—Verily I say unto you, in as much as ye have done it unto one of the least of these my brethren, ye have done it unto me—The righteous shall go into life eternal.

Heb. 13.16. But to do good, and to communicate, forget not; for with such sacrifices God is well pleased.

Phil. 4.17. I desire fruit which may abound to your ac∣count.

2 Cor. 9.9. As it is written, He hath dispersed abroad; he hath given to the poor; his righteousness remaineth for ever.

18. Promises to the poor and needy Christians.

Matth. 6.30, 32, 33. If God so clothe the grass of the field, which to day is, and to morrow is cast into the Oven, 〈◊〉〈◊〉 he

not much more clothe 〈◊〉〈◊〉 O ye of little faith? Your heaven∣ly Father knoweth that ye have need of all these things. But seek ye first the Kingdom of God and his righteousness, and all these things shall be added to you.

Heb. 13.5. Let your conversations be without covetous∣ness, and be content with such things as ye have: for he hath said, I will never fail thee nor forsake thee.

James 2.5. Hath not God chosen the poor of this world, rich in faith, and heirs of the Kingdom?

Psal. 34.10. They that seek the Lord shall not want any good thing.

Psal. 23.1. The Lord is my Shepherd, I shall not want.

Psal. 4.19. My God shall supply all your need.

Phil. 4.11, 12, 13, I have learned in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound; every where, and in all things I am instructed, both to be full, and to be hungry; both to abound, and to suffer need.

Psal 9.18. The needy shall not alway be forgotten: the expectation of the poor shall not perish for ever.

19. Promises to the oppressed and wronged Christian.

Psal. 12.5, 6, 7. For the oppression of the poor, and for the sighing of the needy, now will I arise, saith the Lord: I will set him in safety from him that puffeth at him—Thou shalt keep them O Lord, thou shalt preserve them from this ge∣neration for ever.

Psal. 35.10. All my bones shall say, Lord, who is like unto thee, which deliverest the poor from him that is too strong for him; yea the poor and the needy from him that spoileth him.

Psal. 40.17. But I am poor and needy, yet the Lord think∣eth on me; thou art my helper and deliverer.

Psal. 42.2, 4, 12, 13. He shall judge thy people with righ∣teousness; and thy poor with judgement—He shall judge the poor of the people; he shall save the children of the needy; and shall break in pieces the oppressor. For he shall deliver the needy when he cryeth; the poor also, and him that hath no helper. He shall spare the poor and needy, and shall save the souls of the needy: He shall redeem their souls from

deceit and violence, and precious ••••all their blood be in his sight.

Psal. 113.7. He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill. See Isa. 25.3, 4, 5. & 14.30. Zech. 9.8. Isa. 51.13.

Eccles. 5.8. If thou seest the oppression of the poor, and violent perverting of judgement and justice in a Province, mar∣vel not at the matter: for he that is higher than the highest, regardeth; and there be higher than they.

20. Promises to the persecuted who suffer for righteousness.

Matth. 5.10, 11, 12. Blessed are they which are persecuted for righteousness sake; for theirs is the Kingdom of Heaven. Blessed are ye when men shall revile you, and persecute you, and say all manner of evil against you falsly, for my sake. Re∣joyce and be exceeding glad; for great is your reward in Hea∣ven: for so persecuted they the Prophets which were before you.

Matth. 10.28, 29, 30, 31, 32. Fear not them which kill the body, but are not able to kill the soul—Are not two Sparrows sold for a farthing, and one of them shall not fall on the ground without your Father: But the very hairs of your head are all numbered: Fear you not therefore; ye are of more value than many Sparrows. Whosoever shall confess me before men, him will I confess also before my Father which is in Hea∣ven — v. 39. He that loseth his life for my sake, shall find it.

Matth. 19.29. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my Names sake, shall receive an hundred-fold, and shall inherit everlasting life.

2 Thes. 1.4, 5, 6. Your patience and faith in all your perse∣cutions and tribulations which ye suffer, is a manifest token of the righteous judgement of God, that ye may be counted worthy of the Kingdom of God, for which ye also suffer: seeing it is a righteous thing with God to recompence tribu∣lation to them that trouble you; and to you who are troubled, rest with us—when Christ shall come to be glorified in his Saints, and admired in all them that believe—

Acts 9.4. Saul, Saul, why persecutest thou me?

Read Rom. 8.28. to the end, & Rev. 2. & 3d. & Heb. 11. & 12.

1 Cor. 10.13. There hath no temptation taken you, but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.

2 Tim. 2.9, 10, 11, 12. I suffer trouble as an evil doer unto bonds; but the Word of God is not bound: I endure all things for the Elects sake—It is a faithful saying: For if we be dead with him, we shall also live with him: If we suffer, we shall also reign with him.

Rom. 8.17, 18. If so be that we suffer with him, that we may be also glorified together. For I reckon that the suffer∣ings of this present time, are not worthy to be compared with the glory ready to be revealed on us.

2 Cor. 4.17. For our light affliction which is but for a mo∣ment, worketh for us a far more exceeding eternal weight of glory.

1 Pet. 3.14, 15. But if ye suffer for righteousness sake, hap∣py are ye: and be not afraid of their terrour, neither be troubled. Read 1 Pet. 4.12, 13, 14, 15, 16, 18, 19. Rom. 5.1, 2, 3, 4.

1 Pet. 5.10. The God of all grace, who hath called us to his eternal glory by Christ Jesus, after ye have suffered a while, make you perfect, stablish strengthen, settle you—

21. Promises to the faithful in dangers, daily and ordinary, or extraordinary.

Psal. 34.7. The Angel of the Lord encampeth round about them that fear him; and delivereth them. v. 17. The righte∣ous cry, and the Lord heareth and delivereth them out of all their troubles. v. 19, 20, 22. Many are the afflictions of the righteous; but the Lord delivereth him out of them all. He keepeth all his bones, nor one of them is broken. The Lord redeemeth the soul of his servants; and none of them that trust in him shall be desolate.

Psal. 91.1. He that dwelleth in the secret place of the most high, shall abide under the tabernacle of the Almighty. v. 2, 3. I will say to the Lord, He is my refuge and my fortress▪ my God, in him will I trust—Surely he will deliver thee from the snare of the fowler, and from the noisome Pestilence— v. 5.

Thou shalt not be afraid for the terrour by night— v. 11, 12, For he shall give his Angels charge over thee, to keep thee in all thy waies. They shall bear thee up in their hands, lest thou dash thy foot against a stone, Read the whole—

Psal. 121.2, 3, 4, 5 6 7, 8. My help cometh from the Lord, which made Heaven and Earth. He will not suffer thy foot to be moved; he that keepeth thee will not slumber—The Lord is thy keeper; the Lord is thy shade upon thy right hand: The Lord shall preserve thee from all evil; he shall preserve thy soul. The Lo••d shall preserve thy going out, and coming in, from this time forth, and even for ever more.

Psal. 145.20. The Lord preserveth all them that love him —

Psal. 31.23 & 97.10. & 116.6. Prov. 2.8. Isa. 43.2. When thou passest thorow the waters I will be with thee—

1 Pet. 5.7. Casting all your care on him; for he careth for you.

22. Promises f••r help against Temptations, to believers.

1 Cor. 10.13. before cited, 2 Pet. 2.9. The Lord knoweth how to deliver the godly out of temptations.

Compare Matth. 4. where Christ was tempted even to worship the Devil, &c. with Heb. 4.15. & 2.18. For we have not an High Priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, with∣out sin—Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful High Priest, in things God-ward for us— For in that he him∣self hath suffered b••ing tempted, he is able to succour them that are tempted.

James 1.2. My Brethren, count it all ioy when ye fall into divers temptations (that is, by sufferings for Christ.) v. 12. Blessed is the man that endureth temptation: for when he is tryed, he shall receive the Crown of life.

2 Cor. 12.9. My grace is sufficient for thee: My strength is made perfect in weakness.

Phil. 4.13. I can do all things through Christ which strengtheneth me.

1 Pet. 5.9. Whom resist, stedfast in the faith: with v. 10.

James 4.7. Resist the Devil, and he will flee from you. Eph. 6.10, 11, &c.

Rom. 6.14. For sin shall not have dominion over you; for ye are not under the Law, but under Grace.

John 16.33. Be of good cheer, I have overcome the world.

1 John 5.4. This is the victory that overcometh the world, even our faith.

23. Promises to them that overcome and persevere.

Rev. 2.7. To him that overcometh will I give to eat of the tree of life, which is in the midst of the Paradise of God.

V. 11. He that overcometh shall not be hurt of the second death.

V. 17. To him that overcometh will I give to eat of the hidden Manna, and will give him a white stone, &c. V. 10. Be faithful unto death, and I will give thee a Crown of life.

V. 26, 28 He that overcometh and keepeth my words un∣to the end, to him will I give power over the Nations, and he shall rule them with a Rod of Iron—Even as I received of my Father: and I will give him the morning star.

Rev. 3 5. He that overcometh, the same shall be clothed in white rayment, and I will not blot out his name out of the book of life; but I will confess his name before my Father, and before his Angels. V. 12. Him that overcometh will I make a pillar in the Temple of my God, and he shall go no more out: And I will write upon him the name of my God, and the name of the City of my God, New Jerusalem, which cometh down out of Heaven from my God, and my new name.

V. 21. To him that overcometh will I grant to sit down with me on my Throne, even as I overcame, and am set down with my Father on his Throne.

John 8.31. If ye continue in my word, then are ye my Disciples indeed; and ye shall know the truth, and the truth shall make you free.

Col. 1.22, 23. To present you holy and unblameable, and unreproveable in his sight; If ye continue in the faith, ground∣ed and settled, and be not moved away from the hope of the Gospel—

John 15.7. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.

Matth. 10.22. He that endureth to the end shall be saved.

24. Promises to believers in sickness and at death.

1 Cor. 11.32. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.

Heb. 12.6, 7, 8, 11. For whom the Lord loveth, he chasten∣eth, and scourgeth every Son whom he receiveth: If ye en∣dure chastening, God dealeth with you as with Sons—Shall we not be in subjection to the Father of spirits, and live—But he for our profit, that we might be partakers of his holiness: No chastening for the present seemeth to be joyous, but grie∣vous; nevertheless afterward it yieldeth the peaceable fruit of righteousness to them which are exercised thereby.

James 5.14. Is any sick, let them send for the Elders of the Church—The prayer of faith shall save the sick, and the Lord shall raise him up, and if he have committed sins, they shall be forgiven him.

John 11.3. He whom thou lovest is sick—

Psal. 41.1, 2, 3. Blessed is the man that considereth the poor: the Lord shall deliver him in time of trouble. The Lord shall preserve him and keep him alive—The Lord will strengthen him upon the b••d of languishing: Thou wilt make all his bed in his sickness.

2 Cor. 5.1, &c. For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the Heavens. For in this we groan earnestly, desiring to be clothed upon, with our house which is from Heaven—For we that are in us taber∣nacle do groan, being burdened; not for that we would be unclothed, but clothed upon, that mortality may be swallow∣ed up of life. Now he that hath wrought this for the self same thing is God; who also hath given to us the earnest of the Spirit. Therefore we are alwaies confident, knowing that whilst we are at home in the body, we are absent from the Lord. (For we walk by faith, not by sight) we are confident I say, and willing rather to be absent from the body, and to be present with the Lord.

Phil. 1.20, 21, 23, Now also Christ shall be magnified in my body, whether it be by life or by death. For to me to

live is Christ, and to die is gain—I am in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better.

Luke 23.43. To day shalt thou be with me in Paradise.

Rev. 14.13. I heard a voice from Heaven, saying to me, write, Blessed are the dead, which die in the Lord, from henceforth; yea, saith the Spirit, that they may rest from their labours, and their works do follow them.

Heb. 2.14. Forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death, he might destroy him that had the power of death, that is, the Devil; and deliver them who through fear of death, were all their life time subject to bondage.

Psal. 68.20. He that is our God, is the God of salvation, and to God the Lord belong the issues from death.

2 Tim. 1.10. Who hath abolished death, and hath brought life and immortality to light by the Gospel.

1 Cor. 15.54. O death! where is thy sting? O grave! where is thy victory? The sting of death is sin; and the strength of sin is the Law: but thanks be to God, which giveth us the victory through our Lord Jesus Christ.

25. Promises to persevering Believers, of the Resurrection unto life, and of Justification in Judgement, and of Glorification.

1 Cor. 15. throughout. John 5.22, 24, 28, 29. He that hear∣eth my Word, and believeth on him that sent me, hath ever∣lasting life, and shall not come into condemnation, but is passed from death to life—The hour is coming in the which all that are in the graves, shall hear his voice, and shall come forth; they that have done good, to the resurrection of life, and they that have done evil, to the resurrection of damnation.

John 14.19. Because I live, ye shall live also.

Col. 3.1, 3, 4. If ye be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. Set your affections on things above, not on things on the earth: For ye are dead; and your life is hid with Christ in God. When Christ who is our life shall appear, then shall ye also appear with him in glory.

2 Thes. 1.10. He shall come to be glorified in his Saints, and admired in all them that believe.

Matth. 25 34, 46. Come ye blessed, &c. The righteous in∣to life eternal.

John 12.26. If any man serve me, let him follow me; and where I am, there shall also my servant be. If my man serve me, him will my Father honour.

John. 14.1, 2, 3. Let not your heart be troubled—In my Fathers house are many mansions— I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you to my self, that where I am, there ye may be also.

John· 17.24. Father, I will that they also whom thou hast given me, be with me where I am, that they may behold the glory which thou hast given me.

John 2.17. GO TO MY BRETHREN, and SAY ƲN∣TO THEM, I ASCEND TO MY FATHER, and YOƲR FATHER, TO MY GOD, and TO YOƲR GOD.

1 Cor. 6.2, 3. Know ye not that the Saints shall judge the world? Know ye not that we shall judge Angels?

Acts 3.19. Repent and be converted, that your sins may be blotted out, when the time of refreshing shall come from the presence of the Lord; and he shall send Jesus Christ—

Luke 14.14. Thou shalt be recompensed at the resur∣rection of the just.

Let the Reader here take notice of that most important observa∣tion of Dr. Hammond, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Resurrection, doth often signifie, in general [our living in the next world, or our next state of life] in the Scriptures; and not the last Resurrection on∣ly, unless it be called, The Resurrection of the flesh, or of the body for distinction; or the context have before explained it other∣wise. By which 1 Cor. 15. and Christs answer to the Sad∣ducees, may be the better understood.

26. Promises to the godly for their children, supposing them to be faithful in dedicating them to God, and educating them in his holy waies.

Exod. 20. Commandment 2d. Shewing mercy to thousands in them that love me, and keep my Commandments.

Acts 2.39. For the promise is made to you, and to your children, and to all that are afar off, &c.

Psal. 37.26. His seed is blessed.

1 Cor. 7.14. Else were your children unclean, but now are they holy.

Matth. 23.37. O Jerusalem, Jerusalem, how oft would I have gathered thy children together, even as a Hen gathereth hee chickens under her wings, and ye would not.

Rom. 11.11. Through their fall salvation is come to the Gentiles, 16, 17, 18, &c. shew, that they were broken off by unbelief, and we are graffed in, and are holy as they were.

Matth. 28.19, 20. Go and Disciple all Nations, baptizing them, &c.

Rom. 4.16. That the promise might be sure to all the seed. And 9.8. The children of the Promise are counted for the seed.

Matth. 19.13, 14. Jesus said, suffer little children, and for∣bid them not to come unto me, for of such is the Kingdom of Heaven.

27. Promises to the Church, of its increase, and preservation, and perfection.

Rev. 11.15. The Kingdoms of the world are become the Kingdoms of the Lord, and of his Christ.

Luke 1.33. He shall reign over the house of Jacob for ever, and of his Kingdom there shall be no end.

Matth. 13.31, 33. The Kingdom of Heaven is like to a grain of Mustard-seed, which a man took, and sowed in his field: which is indeed the least of all seeds; but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air lodge in the branches of it—The Kingdom of Heaven is like unto leven, which a woman took and hid in three measures of meal, till the whole was levened.

John 12.32. And I, if I be lifted up, will draw all men un∣to me.

Dan. 2.44. In the daies of these Kings, shall the God of Heaven set up a Kingdom which shall never be destroyed; and the Kingdom shall not be left to other people, but it shall break in pieces, and consume all these Kingdoms, and it shall stand for ever.

Matth. 16.18. Upon this Rock will I build my Church, and the gates of Hell shall not prevail against it.

Ephes. 4.12, 16. For the perfecting of the Saints; for the

work of the Ministry; for the edifying of the body of Christ; till we all come in the unity of the faith, and the knowledge of the Son of God, unto a perfect man; unto the measure of the stature of the fulness of Christ: that henceforth we may be no more children tossed to and fro, and carryed about with every wind of Doctrine, by the sleight of men, and cunning craftiness, whereby they lye in wait to deceive; but speaking the truth in love, may grow up into him in all things, who is the head, Christ: from whom the whole body fitly joyned together and compacted, by that which every joynt supplieth, according to the effectual working in the measure of every part, maketh increase of the body to the edifying of it self in Love.

Ephes. 5.25, 26, 27. Christ loved the Church, and gave himself for it, that he might sanctifie and cleanse it, with the washing of water by the Word; that he might present it to himself a glorious Church, not having spot or wrinckle, or any such thing; but that it should be holy, and without blemish. Read Rev. 21, & 22.

Matth. 28.20. Lo, I am with you to the end of the world.

Matth. 24.14. And this Gospel of the Kingdom shall be preached in all the world for a witness to all Nations; and then shall the end come.

Matth. 21.44. Whosoever shall fall on this stone, shall be broken; but on whomsoever it shall fall, it will grind him to powder.

The obscure Prophetick passages I pass by.

So much for living by Faith on the Promises of God.

CHAP. VI. How Faith must be exercised on Gods Threatnings and Judg∣ments.

THE exercise of Faith upon Gods Threatnings and Judgments, must be guided by such rules and helps as these.

Direct. 1. Think not either that Christ hath no Threatning penal Laws, or that there are none which are made for the use of Believers.

If there were no penalties, or penal Laws, there were no distinguishing Government of the world. This Antinomian fan∣cy destroyeth Religion. And if there be threats, or penal Laws, none can be expected to make so much use of them as true Believers. 1. Because he that most believeth them, must needs be most affected with them. 2. Because all things are for them, and for their benefit; and it is they that must be moved by them to the fear of God, and an escaping of the punish∣ment.

And therefore they that object, that Believers are passed al∣ready from death to life; and there is no condemnation to them; and they are already justified, and therefore have no use of threats or fears] do contrad••ct themselves: For it w••ll rather follow Therefore they and they only do and will faithfully use the threat∣nings in godly fears.] For 1. Though they are justified, and passed from death to life, they have ever faith, in order of na∣ture before their Justification; and he that believeth not Gods threatnings with fear, hath no true Faith. And 2. They have ever inherent Righteousness or Sanctification, with their Ju∣stification: And this Faith is part of that holiness, and of the life of grace which they are passed into. For this is life eternal, to know the only true God, and Jesus Christ, John 17.3. And he knoweth not God, who knoweth him not to be true. And this is part of our knowledge of Christ also, to know him as the infallible Author of our Faith, that is, of the Gospel, which saith not only, He that believeth and is baptiz'd, shall be saved; but also, He that believeth not shall be damned, Mark 16.16. And

this is the record which God gave of his Son, which he that be∣lieveth not, maketh him a lyar; that God hath given us eternal life, and this life is in his Son: He that hath the Son, hath life; and he that hath not the Son, hath not life, 1 John 5.12. Yea as he that believeth on the Son, hath everlasting life; so he that believeth not the Son, shall not see life, but the wrath of God abideth on him, John 3.36. And therefore 3. The reason why there is no condemnation to us, is because believing, not part only, but all this Word of Christ, we fly from sin and wrath, and are in Christ Jesus, as giving up our selves to him, and walk not after the flesh, but after the Spirit; being moved so to do both by the promises and threats of God. This is plain English, and plain and necessary truth, the greater is the pitty, that many honest, well-meaning Antinomians should fight against it, on an ignorant conceit of vindicating Free Grace: If the plain Word of God were not through partiality over-lookt by them, they might see enough to end the controversie in many and full expressions of Scripture. I will cite but three more, Matth. 10.28. and Luke 12.5. But fear him who is able to destroy both soul and body in Hell; or when he hath killed, hath power to cast into Hell; yea I say unto you, fear him. Doth Christ thus iterate that it is he that saith it, and saith it to his Disciples; and yet shall a Christian say, it must not be preached to Disciples as the Word of Christ to them?

H••b. 4.1. Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it.

Heb. 11.7. By Faith Noah being warned of God, of things not seen as yet (that is, of the deluge) moved with fear, prepared an Ark, to the saving of his house; by the which be condemned the world▪ and became heir of the righteousness which is by faith.

Note here how much the belief of Gods threatnings doth to the constitution of that faith which is justifying and saving.

Direct. 2. Judge not of Gods threatnings by the evil which is threatned, but by the obedience to which the threatnings should drive us, and the evil from which they would preserve us, and the order of the world which they preserve, and the wisdom, and ho∣liness, and justice of God; which they demonstrate.

When men think how dreadful a misery Hell is, they are

ready to think hardly of God, both for his threatning and exe∣cution; as if it were long of him, and not of themselves, that they are miserable. And as it is a very hard thing to think of the punishment it self with approbation; so is it also to think of the threatning, or Law which binds men over to it; or of the Judgement which will pass the sentence on them. But think of the true nature, use and benefits of these threats or pena•• Laws, and true reason, and faith will not only be re∣conciled to them; but see that they are to be loved and ho∣noured, as well as feared. 1. They are of great use to drive us to obedience. And it is easier to see the amiableness of Gods commands, than of his threats: And obedience to these com∣mands, is the holy rectitude, health and beauty of the soul. And therefore that which is a suitable and needful means, to promote obedience, is amiable and beneficial to us. Though Love must be the principle or chief spring of our obedience; yet he that knoweth not that Fear must drive, as Love must draw, and is necessary in its place to joyn with Love, or to do that which the weaknesses of Love leave undone, doth neither know what a man is, nor what Gods Word is, nor what his Government is, nor what either Magistracy, or any civil, or domestical Government is▪ and therefore should spend many years at School before he turneth a disputer.

2. They are of use to keep up order in the world; which could not be expected if it were not for Gods threatnings. If the world be so full of wickedness, rapine and oppressions, not∣withstanding all the threatnings of Hell, what could we expect it should be, if there were none such, but even as the suburbs of Hell it self. When Princes, and Lords, and Rich men, and all those thieves and rebels that can but get strength enough to defend themselves, and all that can but hide their faults, would be under no restraints considerable, but would do all the evil that they have a mind to do: Men would be worse to one another, than Bears and Tygers.

3. Gods threatnings in their primary intention or use, are made to keep us from the punishment threatned. Punishment is naturally due to evil doers: And God declareth it, to give us warning, that we may take heed, avoid it and escape.

4. That which doth so clearly demonstrate the Holiness of

God, in his righteous Government, his Wisdom and his Justice is certainly good and amiable in it self. But we must not expect that the same thing should be good and amiable to the wicked, who run themselves into it; which is good to the world, or to the just about them, or to the honour of God. Assizes, Prisons and Gallows are good to the Country, and to all the innocent, to preserve their peace, and to the honour of the King and his Government; but not to murderers, thieves or rebels, Isa. 26.7, 8, 9. Psal. 48.11. & 9.16. & 89.14. & 97.2. & 149.9. & 146.7. & 37.6, 28. Jude 6. & 15. Rev. 4.7. & 15.4. & 16.7. & 19.2. Eccles. 12.14.

Direct. 3. Judge of the severity of Gods threatnings, partly by the greatness of himself whom we offend, and partly by the neces∣sity of them for the Government of the world.

1. Remember that sinning wilfully against the infinite Ma∣jesty of Heaven, and refusing his healing mercy to the last, deserveth worse than any thing against a man can do, 1 Sam. 2.25.

2. And remember that even the threatning of Hell doth not serve turn with most of the world, to keep them from sinning and despising God: and therefore you cannot say that they are too great. For that plaister draweth not too strongly, which will not draw out the thorn. If Hell be not terrible enough to perswade you from sin, it is not too terrible to be threatned and executed: He that should say, Why will God make so terrible a Law? and withall should say, As terrible as it is I will venture on it, rather than leave my pleasures, and ra∣ther than live a holy life; doth contradict himself, and telleth us, that the Law is not terrible enough to attain its chief and primary end, with such as he, that will not be moved by it, from the most sordid, base or bruitish pleasure.

Direct. 4. Remember how Christ himself, even when he came to deliver us from Gods Law, did yet come to verifie his threatning in the matter of it, and to be a sacrifice for sin, and publick de∣monstration of Gods Justice.

For this end was Christ manifested, to destroy the works of the Devil, 1 John 3.5, 8. And the first and great work of the De∣vil was, to represent God as a lyar, and to perswade Eve not to believe his threatnings, and to tell her, that though she

sinned, she should not die. And though God so far dispensed with it, as to forgive man the greatest part of the penalty, it was by laying it on his Redeemer; and making him a sacri∣fice to his Justice: that his Cross might openly confute the Tempter, and assure the world, that God is just, and that the wages of sin is death, Rom. 6.23. though eternal life be the gift of God through Jesus Christ.

And he that well considereth this, that the Son of God would rather stoop to sufferings and death, than the D••vils reproach of Gods threatnings should be made true, and than the Justice of God against sin should not be manifested, will sure never think, that this Justice is any dishonour to the Almighty.

Direct. 5. Let this be your use of the threatnings of God, to drive you from sin to more careful obedience, and to help you against the defects of love, and to set them against every temptation when you are assaulted by it.

When a tempting bait is set before you, set Hell against it, as well as Heaven; and say, Can I take this cup, this whore, this preferment, this gain of Judas, with Hell, for my part instead of Heaven? If men threaten death, imprisonment, or any other penalty; or if losses or reproaches be like by men to be made your reward, remember that God threatneth Hell, and ask whether this be not the most intollerable suffer∣ing.

And if any Antinomian revile you for thus doing, and say [You should set only Free Grace before you, to keep you from sinning, and not hell and damnation] Tell him that it is Christ the Mediatour of Free Grace, which hath set Hell before you in the Scripture, and not you: And that you do but consider of that which Christ hath set there before you to be considered of. Ask them whether it be not God that prepared hell for the Devil and his Angels, and Christ himself that will adjudge all impenitent sinners to it, Matth. 25. And ask them why Christ doth so often talk of it in the Gospel, Matth. 13. of the worm that never dyeth, and the fire that never shall be quenched, Luke 19.27. Mark 16.16. John 3.36. 2 Thes. 1.8▪ 9. &c. And whether they know why Fear was given to man; and whe∣ther Christ mistook in all such commands, Luke 12.4. Heb. 11.7. Heb. 4.1. And whether God hath made any part of his Laws in vain.

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

If they say, that the Law was not made for a righteous man, 1 Tim. 1.9. Tell them that the words are expounded, Gal. 5.23. Against such there is no Law. The Law was not made to condemn and punish a righteous man; because he feared the threatning of it, and so fell not under the condemnation. If you speak of the Law of Christ, or any Law which supposeth the subject righteous: There is no Law can be pleaded against such to their damnation. That there is no Law against them is but as Rom. 8.1. There is no condemnation to them. And we grant also, that in that measure as mens souls are habituated with love to God, and duty, and hatred of sin, they need no Law to urge and threaten them; no more than a loving wife need to have a Law to forbid her murdernig her husband, or abusing him. But withall we know, that no man on earth is perfect in the degrees of Love; and therefore all need Laws and fear.

Use all Gods penal Laws to the ends that he appointed them, to quicken you in your obedience, and restrain you from yielding to temptations, and from sinning, and then your own benefit will reconcile you to the Wisdom, Holiness, and Justice of the Laws.

Direct. 6. Remember that all Christians have solemnly professed their own consent, to the threats and punishments of the Gospel.

Though God will punish sinners whether they consent or not; and though none consent to the execution upon themselves, when it comes to it; yet all that profess Christianity do pro∣fess their consent to the condemning, as well as to the justify∣ing part of Gods Word. For every Christian professeth his consent to be governed by Christ; and therefore he professeth his consent to be governed by Christs Laws: For if Christ be a King, he must have Laws: and if he govern us at all, he go∣verneth us by Laws. And this is Christs Law; He that be∣lieveth, and is baptized, shall be saved; and he that believeth not shall be damned, Mark 16.16. He that professeth to be governed by Christ, professeth his consent to be governed by this very Law: and therefore he professeth his consent to be damned if he believe not. Christ told you that you must consent to both parts, or to neither: and will you grudge at the severity of that Law which you have professed your consent to? The curses of the Covenant (Deut. 29.21.) were to be repeated to the people

of Israel; and they were expresly to say Amen to each of them. For life and death were set before them; blessings and cursings, Deut. 30.1, 19. and not life and blessings alone. And so the Gospel which we are to believe, containeth though principally and eminently the Promises; yet secondarily also the threatnings of Hell to impenitent unbelievers. And our consent doth speak our approbation.

Direct. 7. Observe that the belief of Christs threatnings of dam∣nation to impenitent unbelievers, is a real part of the Christian saving Faith, and that when ever it is joyned with a true love and desire after holiness, it certainly proveth that the Promises also are believed, though the party think that he doth not believe them.

Note here 1. That I do not say, that all belief or fear of Gods threatnings is saving Faith. But 2. That all saving Faith containeth such a belief of the threatnings. 3. And that many times poor Christians, who believe and tremble at the threat∣nings, do truly believe the Promises, and yet mistake, and ve∣rily think that they do not believe them. 4. But their mi∣stake may certainly be manifested, if their Faith do but work by a love and desire after holiness, and the fruition of God.

For 1. It is evident that the same Gospel which saith, He that believeth shall be saved; doth say, He that believeth not shall be damned. Therefore the same faith believeth both, 2. It is plain that the same formal object of faith, which is Gods Veracity, will bring a man to believe one as well as the other, if he equally know it to be a divine revelation: He that be∣lieveth that All that God saith is true: and then believeth that God saith that All true Believers shall be saved; must needs be∣lieve that this Promise is true. And he that understandeth that Christ saith, Ʋnbelievers shall be damned; cannot but find also that he saith, True Believers shall be saved. And if he believe the one, because it is the word of Christ; he doth sure believe the other, because it is the word of Christ. 3. Yea it is in ma∣ny respects harder to believe Gods threatnings, than his pro∣mises; partly because sinners are more unwilling that they should be true; and they have more enmity to the threatning, than to the promise; and partly because they commonly feign God to be such as they would have him be, Psal. 50. Thou

thoughtest I was such a one as thy self, &c. And partly because Gods Goodness being known to be his very essence, and all men being apt to judge of Goodness, by the measure of their own interest, it is far more obvious and facil to mans under∣standing, to conclude that some are saved, than that some are damned; and that the penitent believers are saved, than that the impenitent unbelievers are damned: We hear daily how ea∣sily almost all men are brought to believe that God is merciful; and how hard it is to perswade them of his damning Justice and severity. Therefore he that can do the harder, is not un∣like to do the easier.

And indeed it is meer ignorance of the true nature of faith, which maketh those whom I am now describing, to think that they do not believe Gods Promises, when they believe his Threatnings. They think that because they believe not that they themselves are pardoned, justified, and shall be saved, that therefore they believe not the promise of God: But this is not the reason; but it is because you find not the condition of the promise yet in your selves, and therefore think that you have no part in the benefits: But its one thing to doubt of your own sincerity, and another thing to doubt whether the promise of God be true. Suppose that the Law do pardon a fellon if he can read as a Clerk; and one that is a fellon be in doubt whether his reading will serve or not; this is not to deny belief to the pardoning act of the Law. Suppose one promise a yearly stipend to all that are of full one and twenty years of age, in the Town or Country: To doubt of my age, is not to doubt of the truth of the promise.

Object. But do not Protestant Divines conclude against the Papists, that saving Faith must be a particular application of Christ and the Promise to ourselves, and not only a general assent?

Answ. It is very true; and the closer that application is the better. But the application which all sound Divines (in this point) require as necessary in saving Faith, is neither an assu∣rance, nor perswasion that your own sins are already pardoned, or that they ever will be: But it is 1. A belief that the Pro∣mise of pardon to all believers, is so universal, as that it in∣cludeth you as well as others, and promiseth and offereth you pardon, and life, if you will believe in Christ. 2. And it is a

consent or willingness of heart that Christ be yours, and you be his, to the ends proposed in the Gospel. 3. And it is a practical Trust in his sufficiency, as chusing him for the only Mediatour, resolving to venture your souls, and all your hopes upon him: Though yet through your ignorance of your selves, you may think that you do not this thing in sincerity, which indeed you do, yea and much fear (through melancholy or temptation) that you never shall do it, and consequently never shall be saved.

He that doubteth of his own salvation, not because he doubteth of the truth of the Gospel; but because he doubteth of the sincerity of his own heart, may be mistaken in himself, but is not therefore an unbeliever (as is said before.)

If you would know whether you believe the Promises truly, answer me these particular questions: 1. Do you believe that God hath promised that all true Believers shall be saved? 2. Do you believe that if you are or shall be a true Believer, you shall be saved? 3. Do you chuse or desire God as your on∣ly happiness and end, to be enjoyed in Heaven, and Christ as the only Mediatour to procure it; and his holy Spirit as his Agent in your souls, to sanctifie you fully to the Image of God? Are you truly willing that thus it should be? And if God be willing, will not you refuse it? 4. Do you turn away from all other waies of felicity, and chuse this alone, to venture all your hopes upon, and resolve to seek for none but this; and to venture all on God and Christ, though yet you are uncertain of your sincerity and salvation? why this makes up true saving faith.

5. And I would further ask you; Do you fear damnation, and Gods wrath, or not? If not, what troubleth you? and why complain you? If you do, tell me then whether you do believe Gods threatning, that he that believeth not shall be damned, or not? If you do not, what maketh you fear dam∣nation? Do you fear it, and not believe that there is any such thing? If you do believe it, how can you chuse but be∣lieve also, that every true Believer shall be saved? Is God true in his Threatnings, and not in his Promises? This must force you plainly to confess, that you do believe Gods Promises, but only doubt of your own sincerity, and consequently of your salvation; which is more a weakness in your hope, than in your

faith, or rather chiefly in your acquaintance with your self.

Direct. 8. Yet still dwell most upon Gods Promises in the ex∣ercise of love, desire and thankfulness; and use all your fear about the threatnings, but in a second place, to further and not to hinder the work of love.

Direct. 9. Let faith interpret all Gods Judgements, meerly by the light of the threatnings of his Word; and do not gather any conclusions from them, which the Word affordeth not, or alloweth not. Gods Judgements may be dangerously misunderstood.

CHAP. VII. How to exercise Faith about Pardon of sin and Justification.

THE practice of Faith about our Justification, is hinder∣ed by so many unhappy controversies and heresies, that what to do with them here in our way, is not very easie to de∣termine: Should I omit the mention of them, I leave most that I write for, either under that disease it self, or the danger of it, which may frustrate all the rest which I must say: For the errours hereabout are swarming in most quarters of the Land, and are like to come to the ca••s of most that are stu∣dious of these matters: so that an antidote to most, and a vomit to the rest, is become a matter of necessity, to the success of all our practical Directions.

And yet many cannot endure to be troubled with difficulties, who are slothful; and must have nothing set before them that will cost them much study; and many peaceable Christians love not any thing that soundeth like controversie or strife (As others that are Sons of contention relish nothing else) But averseness must give place to necessity. If the Leprosie arise, the Priest must search it, and the Physician must do his best to cure it, notwithstanding their natural averseness to it. Though I may be as averse to write against errours, as the Reader is to read what I write, we must both blame that which causeth the necessity, but not therefore deny our necessary duty: But yet I will so far gratifie them that need no more, as to put the more practical Directions first, that

they may pass by the heap of errours ••••ter, if their own judgements prevail not against their unwillingness.

Direct. 1. Ʋnderstand well what need you have of pardon of sin, and Justification, by reason of your guilt, and of Gods Law and Justice, and the everlasting punishment which is legally your due.

1. It must be a sensible, awakening, practical knowledge of our own great necessity, which must teach us to value Christ as a Saviour, and to come to him in that empty, sick and weary plight, as is necessary in those who will make use of him for their supply and cure, Matth. 9.12. & 11.28, 29. A superfi∣cial speculative knowledge of our sin and misery, will prepare us but for a superficial opinionative faith in Christ, as the remedy. But a true sense of both, will teach us to think of him as a Saviour indeed.

2. Original sin, and actual, the wickedness both of the heart and life, even all our particular sins of omission and commis∣sion, and all their circumstances and aggravations, are the first reason of our great necessity of pardon: And therefore it can∣not but be a duty to lay them to heart as particularly as we can, to make that necessity, and Christs redemption the better understood, Acts 2.37. Acts 2••.8, 9, &c.

3. The wrath of God, and the miseries of this life, and the everlasting miseries of the damned in Hell, being the due ef∣fects or punishment of sin, are the second cause of our necessity of pardon: And therefore these also must be thought on seri∣ously, by him that will seriously believe in Christ.

4. The Law of God which we have broken, maketh this punishment our due, Rom. 3. & 5. & 7. And the Justice of God is engaged to secure his own honour, in the honour of his Law and Government.

Direct. 2. Ʋnderstand well what Christ is and doth, for the Justification of a sinner, and how (not one only) but all the parts of his office are exercised hereunto.

In the dignity of his person, and perfect original holiness of his natures, divine and humane, he is fitly qualified for his work of our Justification and Salvation.

His undertaking (which is but the Divine Decree) did from eternity lay the foundation of all, but did not actually justifie any.

His Promise, Gen. 3.15. and his new Relation to m•••• there∣upon, did that to the Fathers in some degree, which his after-incarnation and performance, and his Relation thereupon, doth now to us.

His perfect Obedience to the Law; yea to that Law of Me∣diation also peculiar to himself (which he performed neither as Priest, or Prophet, or King, but as a subject) was the me∣ritorious cause of that Covenant and Grace which justifieth us, and so of our Justification. And that which is the meritorious cause here, is also usually called the material, as it is that matter or thing which meriteth our Justification; and so is called Our Righteousness it self.

As he was a sacrifice for sin, he answered the ends of the Law which we violated, and which condemned us, as well as if we had been all punished according to the sense of the Law: And therefore did thereby satisfie the Law-giver: and thereby also merited our pardon and Justification; so that his Obedience as such, and his Sacrifice (or whole hu∣miliation) as satisfactory by answering the ends of the Law, are conjunctly the meritorious cause of our Justification.

His New Covenant (which in Baptism, is made mutual by our expressed consent) is a general gift or act of oblivion, or pardon, given freely to all mankind, on condition they will believe and consent to it, or accept it, so that it is Gods pardoning and adopting instrument: And all are pardoned by it condi∣tionally; and every penitent Believer actually and really. And this Covenant or Gift is the effect of the foresaid merit of Christ, both founded and sealed by his blood.

As he merited this as a mediating subject and sacrifice, so as our High Priest he offered this sacrifice of himself to God.

And as our King, he being the Law-giver to the Church, did make this Covenant as his Law of grace, describing the terms of life and death: And being the Judge of the world, doth by his sentence justifie and condemn men, as believers or unbelievers, according to this Covenant: And also executeth his sentence accordingly (partly in this life, but fully in the life to come.)

As our Teacher, and the Prophet, or Angel of the Covenant, he doth declare it as the Fathers will, and promulgate and

proclaim this Covenant and conditional Pardon and Justifica∣tion to the world; and send out his Embassadours with it to beseech men in his Name to be reconciled to God, and to de∣clare, yea and by sacramental investiture, to seal and deliver a Pardon and actual Justification to Believers when they consent.

And as our Mediating High Priest now in the Heavens, he presenteth our necessity, and his own righteousnesses and sa∣crifice as his merit••, for the continual communication of all this grace, by himself, as the Head of the Church, and Ad∣ministrator of the Covenant.

So that Christ doth justifie us both as a subject meriting, as a sacrifice meriting, as a Priest offering that sacrifice; as a King actually making the Justifying Law, or enacting a general Pardon; as a King sententially and executively justifying; as a Prophet or Angel of the Covenant promulgating it; as King, and Prophet, and Priest, delivering a sealed Pardon by his Mes∣sengers: And as the Priest, Head and Administrator commu∣nicating this with the rest of his benefits. By which you may see in what respects Christ must be believed in to Justification, if Justifying Faith were (as it is not) only the receiving him as our Justifier: It would not be the receiving him as in one part of his office only.

Direct. 3. Ʋnderstand rightly how far it is that the righte∣ousness of Christ himself is made ours, or imputed to us, and how far not.

There are most vehement controversies to this day, about the Imputation of Christs Righteousness; in which I know not well which of the extreams are in the greater errour, those that plead for it in the mistaken sense, or those that plead against it in the sober and right sense: But I make no doubt but they are both of them damnable, as plainly subverting the foundation of our faith: And yet I do not think that they will prove actually damning to the Authors, because I believe that they misunderstand their adversaries, and do not well un∣derstand themselves, and that they digest not, and practise not what they plead for, but digest and practise that truth which they doctrinally subvert, not knowing the contrariety; which if they knew they would renounce the errour, and not the

truth. And I think that many a one that thus contradicteth fundamentals, may be saved.

Some there be (besides the Antinomians) that hold that Christ did perfectly obey and satisfie (not in the natural, but) in the civil or legal person of each sinner that is elect (repre∣senting and bearing as many distinct persons as are elect) so fully as that God doth repute every Elect person (or say others, every Believer) to be one that in Law sense, did perfectly obey and satisfie Justice himself; and so imputeth Christs Righteousness and satisfaction to us, as that which was reputatively or legally of our own performance, and so is ours, not only in its effects, but in it self.

Others seeing the pernicious consequences of this opinion, deny all imputed Righteousness of Christ to us, and write many reproachful volumes against it (as you may see in Thorndikes last works and Dr. Gell, and Parker against the Assembly, and abundance more.)

The truth is, Christ merited and satisfied for us in the person of a Mediator: But this Mediator was the Head and Root of all Believers, and the second Adam, the fountain of spiritual life; and the Surety of the New Covenant, Heb. 7.22. 1 Cor. 15.22, 45. and did all this in the nature of man, and for the sake and benefit of man; suffering, that we might not suffer dam∣nation, but not obeying that we might not obey; but suffer∣ing and obeying that our sinful imperfection of obedience might not be our ruine, and our perfect obedience might not be necessary to our own Justification or Salvation, but that God might for the sake and merit of this his perfect obedience and satisfaction, forgive all our sins, and adopt us for his Sons, and give us his holy Spirit, and glorifie us for ever; so that Christs Righteousness, both obediential and satisfactory, is ours in the effects of it in themselves, and ours relatively for those effects, so far as to be purposely given for us to that end; but not ours in it self simply, or as if we were reputed the legal performers our selves, or might be said in Law sense, or by divine estima∣tion or imputation, to have our selves in and by Christ ful∣filled the Law, and suffered for our not fulfilling it (which is a contradiction.)

As he that both by a price, and by some meritorious act,

doth redeem a captive, or purchase pardon for a traitor, doth give the money and merit in it self to the Prince, and not to the Captive or Traitor himself. (He never saw it, nor ever had propriety in the thing it self;) But the deliverance is the Pri∣s••ners, and not the Princes; and therefore it is given to the Prisoner, as to the effects, though not in it self; in that it was given for him.

And because Christ suffered what we should have suffered (as to the value) to save us from suffering, and our sins were the cause of our guilt of punishment, and so the remote cause of the sufferings of Christ (his own sponsion being the nearer cause) therefore it may be said truly that Christ did not only suffer for our benefit, but in our stead or place; and in a larger and less strict and proper sense, that he suffered in the person of a sinner, and as one to whom our sins were imputed; mean∣ing no more but that he suffered as one that by his own con∣sent undertook to suffer for the persons of sinners, and that as such an undertaker only he suffered; and that thus our sins were imputed to him (not in themselves, as if he were in Law sense the committer of them, or polluted by them, or by God esteemed so to have been, but) as to the effects, that is, his suf∣fering; in that they were the occasion, and the remote or as∣sumed cause of his sufferings; as his Righteousness is imputed to us, as the meritorious cause of our Pardon and Justification.

But he could not be said no not in so large a sense as this, to have obeyed in our stead (considering it as obedience or holi∣ness, but only as merit) because he did it not that we might not obey, but that we might not suffer for disobeying.

More of this will follow in the next Chapter.

Direct. 4. Ʋnderstand well what guilt it is that Christ doth remit in our Justification; not the guilt of the fact, nor of the fault in it self, but the guilt of punishment; and of the fault only so far as it is the cause of wrath and punishment.

1. The guilt of fact, is in the reality or truth of this charge, that such a fact we did or omitted: so far it is but Physically considered, and would not come into legal consideration, were it not for the following relation of it.

2. The guilt of fault, reatus culpae, is the reality of this charge (or the foundation of it in us) that we are the com∣mitters

or omitters of such an action contrary to the Law: or that our act or omission was really a crime or fault.

3. The guilt of punishment, reatus poenae, vel ad poenam, is the foundation of this charge, that we are by that Law which must judge us, condemnable, or obliged to punishment (or it is our right) for the sins so committed.

Now Christ doth not by justifying us, or pardoning us, make us either to be such as really did not do the fact; or such as did not a culpable fact, no nor such as did not deserve damna∣tion, or to whom it was not due by the first Law alone; but to be such who are not now at all condemnable for it, because the new Law which we must be judged by, doth absolve us, by forgiving us; not making the fault no fault, nor causing God to think that Christ committed it, and not we; or to esteem us to be such as never did commit it; but remitting the pu∣nishment, and that dueness of punishment and obligation to it, which did before result from the fault and Law together; and so the fault it self is remitted as it is the foundation from whence that obligation to punishment resulteth, respectively, but not simply, nor as a fault in it self at all.

When I say the punishment and the dueness of it to us, is for∣given, I mean not only the punishment of sense, but of loss al∣so: nor only the outward part, which is executed by crea∣tures, but especially the first and great penalty, of Gods own displeasure with the person, and the withdrawing of his Spirit and complacential love, and that which we may improperly call, his obligation in Justice to condemn the sinner. There was upon God, before Christs satisfaction and our title to him, that which we may so call a legal or relative obligation on God to punish us, because else he should have done contrary to the due ends of Government, and so contrary to the Wisdom and Justice of a Governour, which is not consistent with his perfection. But now the ends of Government are so answered and provided for, that there is no such obligation on God to punish us, but he may remit it without any dishonour at all; nay, with the honour of his Wisdom and Justice. We are now non condemnandi, not condemnable, though we are sinners. In Judgement we must confess the latter, and deny the former only.

Direct. 5. Ʋnderstand well what sins Christ justifieth men from, or forgiveth to them, and what not: All sins which consist with true faith and repentance (or true conversion to God in love, by faith in Christ) and all that went before: But he forgiveth no man in a state of impenitency and unbelief, nor any mans final impenitency and unbelief at all; nor any other sins, when those are final; except it be with the common conditional forgiveness before mentioned; or that absolute particular forgiveness of some present penalties, which saveth no man from damnation, Matth. 12.31. Acts 26.18, Rom. 8.1, 30. Acts 5.31. Acts 2.38, 39. Mark 16.16 John 3.16, 18, 36. 1 John 5.11, 12. Mark 4.1••. Matth. 18.27, 32.

Direct. 6. Ʋnderstand well the true nature of that Faith and Repentance, which God hath made the condition of our Justifi∣cation. This is sufficiently opened before; and the consula∣tion of all the cavils against it, would be tedious and unsa∣voury here.

Direct. 7. Ʋnderstand well the Covenant and Promise of Ju∣stification; and measure your belief and expectations by that Promise.

Expect no other pardon, nor on any other conditions or terms than the Promise doth contain▪ For it is Gods pardon∣ing act or instrument; and by it we must be justified or con∣demned: And we know not but by it; whom God will justifie.

Direct. 8. Keep alwaies the assuring grounds of faith before your eyes, when you look after pardon, that your faith may be firm, and powerful, and quieting; especially consider the following grounds.

1. Gods gracious Nature proclaimed even to Moses, as abun∣dant in mercy, and forgiving iniquitys, transgressions and sins (to these, and upon those terms that he promiseth forgiveness) though he will by no means clear the guilty (that is, will neither take the unrighteous to be righteous; nor forgive them, or acquire them in judgment, whom his Covenant did not first forgive.)

2. The merciful Nature and of our Redeemer, Heb. 2.17.

3. How deeply Christ harh engaged himself to shew mer∣cy, when he assumed our nature, and did so much to∣wards

our salvation as he hath done, Heb. 8, & 9.

4. That it is his very office and undertaking, which there∣fore he cannot possibly neglect, Luke 19.10. & 2.11. John 4.42. Acts 5.31. & 13.23.

5. That God the Father himself did give him to us, and appoint him to this saving office, John 3.16, 18. Acts 5.31. & 13.23. Yea God was in Christ reconciling the world unto him∣self, not imputing to them their trespasses, 2 Cor. 5.18, 19. And God made him sin (that is, a sacrifice for sin) for us who knew no sin, that we might be made the righteousness of God in him (that is, might be the publick instances of Gods merciful Justice, as Christ was of his penal Justice; and this by a righteousness given us by God himself, and purchased or merited for us by Christ, 2 Cor. 5.21. yea and be renewed in holiness and righ∣teousness according to his Image.

6. That now it is become the very interest of God, and of Jesus Christ himself to justifie us; as ever he would not lose either the glory of his grace, or the obedience and suffering which he hath performed, Isa. 53.19. Rom. 5.12, 13, 18, 19, &c. Rom. 4. throughout.

7. Consider the nearness of the Person of Christ, both to the Father and to us, Heb. 1, & 2, & 3.

8. Think of the perfection of his sacrifice and merit, set out throughout the Epistle to the Hebrews.

9. Think of the word of Promise or Covenant, which he hath made, and sealed and sworn, Heb. 6.17, 18. Titus 1.2.

10. Think of the great seal of the Spirit, which is more than a Promise, even an earnest, which is a certain degree of possession, and is an executive pardon (as after shall be declared) Rom. 8.15, 16. Gal. 4.6.

11. Remember that Gods own Justice is now engaged for our Justification, in these two respects conjunct: 1. Because of the fulness of the merits and satisfaction of Christ: 2. And because of his Veracity which must fulfil his promise, and his governing or destributive Justice, which must judge men ac∣cording to his own Law of Grace, and must give men that which he himself hath made their right, 2 Tim. 4.7, 8. 1 John 5.9, 10, 11, 12.

12. Lastly, Think of the many millions now in Heaven,

of whom many were greater sinners than you; and no one of them (save Christ) came thither by the way of innocency and legal Justification: There are no Saints in Heaven that were not redeemed from the captivity of the Devil, and justi∣fied by the way of pardoning grace, and were not once the heirs of death, John 3.3, 5. Rom. 3, & 4.

Upon these considerations trust your selves confidently on the grace of Christ, and take all your sins but as the advan∣tages of his grace.

Direct. 9. Remember that there is somewhat on your own parts to be done, for the continuing, as well as for the beginning of your Justification; yea somewhat more than for the beginning; even the faithful keeping of your baptismal Covenant, in the essen∣tials of it; and also that you have continual need of Christ, to continue your Justification.

Many take Justification to be one instantanious act of God, which is never afterwards to be done: And so it is, if we mean only the first making of him righteous who was unrighteous: (As the first making of the world, and not the continuance of it, is called Creation:) but this is but about the name: For the thing it self, no doubt but that Covenant which first justified us, doth continue to justifie us; and if the cause should cease, the effect would cease. And he that requireth no actual obe∣dience, as the condition of our begun Justification, doth re∣quire both the continuance of faith, and actual sincere obedience, as the condition of continuing, or not losing our Justification, (as Davenant, Bergius, Blank, &c. have well opened, and I have elsewhere proved at large.) As Matrimony giveth title to con∣jugal priviledges to the wife; but conjugal fidelity and perfor∣mance of the essentials of the contract is necessary to continue them. Therefore labour to keep up your faith, and to abide in Christ, and he in you, and to bring forth fruit, lest ye be branches withered, and for the fire, John 15.2, 3, 7, 8, 9, &c.

And upon the former misapprehension, the same persons do look upon all the faith which they exercise through their lives, after the first instantanious act, as no justifying faith at all (but only a faith of the same kind) but to what use they hardly know. Yea they look upon Christ himself, as if they

had no more use for him, either as to continue their Justifica∣tion, or to forgive their after-sins; when as our continued faith must be exercised all our lives on the same Christ, and trust on the same Covenant, for the continuation and perfe∣ction of that which was begun at the time of our Regenera∣tion, Col. 1.23. 1 John 2.24. Heb. 3.6.12, 13. Heb. 6.11, 12. & 10.22, 23.

Direct. 10. Ʋnderstand that every sin which you commit, hath need of a renewed pardon in Christ: and that he doth me prevent your necessity of such pardon. And therefore you will have constant need of Christ, and must daily come to God for pardon by him; not only for the pardon of temporal chastisements, but of ever∣lasting punishments.

Of the sense of this, I shall say more anon: the proof of it is in the fore recited Promises; and in all those texts of Scripture which tell us that death is the wages of sin, and call us to ask pardon, and tell us on what terms it may be had.

Direct. 11. Yet do not think that every sin doth put you into a state of condemnation again, or nullifie your former Justification: For though the Law of nature is so far still in force, as to make punishment by it your natural due; yet the Covenant of Grace is a continually pardoning act, and according to its proper terms, doth dissolve the foresaid obligation, and presently remit the punish∣ment: and as its moral action is not interrupted; no more is our justified state.

There is no condemnation to them that are in Christ Jesus, &c. Rom. 8.1. John 3.16, 18. 1 John 5.11, 12. If any man sin, we have an Advocate with the Father, Jesus Christ the righ∣teous, and he is the Propitiation for our sins, 1 John 2.1, 2. If we confess our sins, be is faithful and just to forgive us our sisn and to cleanse us from all unrighteousness. If all need of pardon had been prevented by Christ, what use were there of his advoca∣tion for our future forgiveness?

Direct. 12. Remember, that though unknown infirmities, and unavoidable ones, have an immediate pardon, because the Believer hath an habitual Faith and Repentance; yet great and known sins must have actual Repentance, before the pardon will be ple∣nary or perfect; though the person is not in the mean time an un∣regenerate nor unjustified person.

1. That great and known sins must have a particular re∣pentance, appeareth, 1. In that it is utterly inconsistent with the sincerity of habitual Repentance, not to be actual, when sins are known, and come into our deliberate remembrance. 2. By all those texts which require such repentance, confession and forsaking, 1 John 2.1, 2. 1 John 1.9. Prov. 18.13. Psal. 32. & 51. 2 Cor. 7.11. Rev, 2.5, 16. Luke 13.3, 5. Jam. 5.14, 15. Luke 6.37. & 11.4. Repentance consisteth chiefly in for∣saking sin; and if men forsake not such known wilful sins, they are wicked men, and therefore are not pardoned.

2. That unavoidable frailties, and meer infirmities, and un∣known faults, are pardoned immediately to them that are tru∣ly godly, and have a general and implicit Repentance, is plain, because else no man in the world could be saved; because eve∣ry man hath such infirmities and unknown sins, 1 John 1.10.

3. Yet David himself is not put by his sin into a meer graceless state, and as a person that hath no former Justifica∣tion; for he prayeth God not to take his Spirit from him, and he was not deprived of the true love to God, which is the character of Gods children: But he had incurred heinous guilt, and put himself in the way towards utter damnation, and caused a necessity of a more particular deep Repentance before he could be fully pardoned, than else he needed.

Before the world had a Saviour, we were all so far unpar∣doned, that a satisfying Sacrifice was necessary to our Justifica∣tion: But afterward, all men are so far pardoned, that only the Acceptance of what is purchased and freely (though con∣ditionally) given, is necessary to it. Before men are con∣verted, they are yet so far unpardoned, that (though no more Sacrifice be necessary, yet) a total conversion and renovation, by turning from a life of sin to God by Faith in Christ, is necessary to their actual justification, and forgiveness. When a man is turned from a life of sin to God, and liveth in the state of grace, all his following sins, which consist with the loving of God and holiness above the world and sinful pleasures, are so far forgiven immediately upon the committing, that they need neither another Sacrifice, nor another Regeneration, or Justification (quoad statum) but only an acting of that Faith

and Repentance, which habitually he hath already. But the unknown errours and faults of such godly persons are par∣doned even without that actual repentance: and infirmities, without forsaking of the sin overcomingly in practice. And so every one liveth and dyeth, in some degree of sinful defe∣ctiveness and omission, of his love to God, and trust, and hope, and zeal, and desire, and love to men, and care of his duty, and watchfulness, and fervency in prayer, meditation, &c. And in some degree of sinful disorder in our ill governed thoughts, and words, and affections, or passions, and actions: we are never sinless till we die.

Direct. 13. Remember that you must neither think that every sin which is a cause of Repentance, is a sufficient reason for you to doubt of your present state of Justification; nor yet that no sin can be so great as to be a necessary cause of doubting.

If every sin should make us doubt of our Justification, then all men must alwaies doubt: And then it must be because no sin is consistent with sincerity, and the knowledge of sincerity; which is apparently false.

If no sin should cause our doubting, then there is no sin which is not consistent both with sincerity, and with the knowledge of it; which is as false, and much more dangerous to hold. 1. There are many sins that are utterly inconsistent with true godliness; otherwise the godly were ungodly, and as bad as others: And if you say that no godly man commit∣eth these, it is true; and therefore it is true that he that com∣mitteth them, is not a godly man, or justified. And how shall a man know his godliness, but by his life as the product of his inward graces? It is arguing from an uncertainty against a certainty, to say, I am justified and godly, and therefore my wilful sins of drunkenness, fornication, oppression, lying, ma∣l••ce, &c. are consistent with Justification: and it is arguing from a certain truth, against a doubted falshood, to say, I live in ordinary, wilful, heinous sin; therefore I am not justified or sincere, Ephes. 5.5, 6. For this ye know, that no whore∣monger, nor unclean person, nor covetous man, who is an Idolater, hath any inheritance in the Kingdom of Christ, and of God. Let no man deceive you with vain words; for because of these things cometh the wrath of God upon the children of disobedience,

1 Cor. 6 9, 10. Know ye not that the unrighteous shall not in∣herit the Kingdom of God? Be not deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of them∣selves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the Kingdom of God. And such were some of you; but ye are washed, but ye are sanctified, but ye are justified, &c.

Rom. 8.1, 13. There is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit. If ye live after the flesh, ye shall die, &c. Gal. 5.20, 21, 22, 23, 24.

2. And there are many sins which consist with true grace, which will not consist with the assurance of its sincerity. And that 1. From the nature of the things; because the least de∣gree of grace conjunct with, and clouded by the greatest de∣gree of sin which may consist with it, is not discernable to to him that hath it: He that is so very near a state of death, and so very like to an unjustified person, can never be sure, in that case, that he is justified. 2. And also God in Wisdom and Justice will have it so; that sin may not be encouraged, nor presumption cherished, nor the comforts which are the re∣ward of an obedient child, be cast away on an uncapable child in his stubborn disobedience, Psal. 51. & 32. & 77.

Therefore for a man that liveth in grost sin, to say that he is sure that he is justified, and therefore no sin shall make him question it; is but to believe the Antinomian Devil transform∣ing himself into an Angel of Light, and his Ministers when they call themselves the Ministers of Righteousness; and to deny be∣lief to the Spirit of Holiness and Truth. And if a true Be∣liever should come very near such a state of death, common reason, and the due care of his own soul, obligeth him to be suspicious of himself, and to fear the worst, till he have made sure of better, Heb. 6. & 3.10. Heb. 4.1. & 12, 13, 14. 1 Cor. 10. John 15.2, 7, 8, &c.

Direct. 14. Let not the perswasion that you are justified, make you more secure and bold infinning, but more to hate it, as contrary to the ends of Justification, and to the love which freely justified you.

It is a great mark of difference between true assurance, and

blind presumption, that the one maketh men hate sin more, and more carefully to avoid it; and the other causeth men to sin with less reluctancy, and remorse; because with less feat.

Direct. 15. When the abuse of the Doctrine of Justification by Faith alone, and not by Works, doth pervert your minds and lives, remember that all confess, that we shall be judged according to our works (as the Covenant of Grace is the Law by which we shall be judged:) And to be judged, is to be justified or con∣demned.

I need not recite all those Scriptures to you, that say, that we shall be judged, and shall receive according to what we have done in the body, whether it be good or evil: And this is all that we desire you to believe, and live accordingly.

Direct. 16. Remember still that Faith in Christ is but a means to raise us to the Love of God, and that perfect Holiness is higher and more excellent than the pardon of sin: And therefore desire faith, and use it, for the kindling of love, and pardon of sin, to endear you to God, and that you may do so no more: And do not sin, that you may have the more to be pardoned.

The end of the Commandment is Charity, out of a pure heart, and a good conscience, and faith unfeigned. Rom. 6.1, 2. Shall we continue in sin, that grace may abound? God forbid: How shall they that are dead to sin, live any longer there∣in? See Titus 3.5, 6, 7. Rom. 5.1, 4, 5, 6. Rom. 8.1, 4, 9, Gal. 4.6. & 5.24, 26. So much for those practical Directions, which are needfull for them that love not Con∣troversie.

CHAP. VIII. The pernicious or dangerous Errours detected, which hinder the work of Faith about our Justification; and the contrary Truths asserted.

THere is so much dust and controversie raised here to blind the eyes of the weak, and to hinder the life of Faith; and so much poison served up under the name of Justification and Free Grace, that I should be unfaithful if I should not dis∣cover it, either through fear of offending the guilty, or of wearying them that had rather venture upon deceit, than up∣on controversie. And we are now so fortified against the Popish and Secinian extreams, and those whom I am now di∣recting to live by Faith, are so settled against them, that I think it more necessary (having not leisure for both, and having done it heretofore in my Confession) to open at this time the method of false doctrine on the other extream, which for the most part is it which constituteth Antinomianism, though some of them are maintained by others.

And I will first name each errour; and then with it, the contrary truth.

Errour 1. Christs suffering was caused by the sins of none, as the assumed meritorious cause, or as they usually say, as imputed to him, or lying on him, save only of the Elect that shall be saved.

Contr. The sins of fallen mankind in general, except those re∣jections of Grace, whose pardon is not offered in the conditional Covenant, did lye on Christ as the assumed cause of his suffer∣ings.

See John 1.29. 2 Cor. 5.18, 19, 20. John 3.16, 17, 18, 19. Heb. 2.9. 1 Tim. 2.4, 5, 6. 1 John 2.2. 1 Tim. 4.10. 2 Pet. 2.2. See Paraeus in his Irenicon; & Twisse vind. & alibi passim, say∣ing as much; and Amyrald, Davenant, Dallaeus, Testardu•• Ʋsher, &c. proving it.

Errour 2. Christ did both perfectly obey, and also make satis∣faction for sin by suffering, in the person of all the Elect in the sense of the Law, or Gods account; so that his Righteousness of obe∣dience

and perfect holiness, and his satisfaction, is so imputed to us, as the proprietaries, as if we our selves had done it, and suffered it: not by an after donation in the effects, but by this strict im∣putation in it self.

Contr. The contrary Truth is at large opened before, and in my confession.

Christs satisfaction, and the merit of his whole obedience, is as effectual for our pardon, justification and salvation, as if Believers th••mselves had performed it; and it is imputed to them, in that it was done for their sakes, and suffered in their stead, and the fruits of it by a free Covenant or donation given them. But 1. God is not mistaken, to judge that we obeyed or suffered when we did not. 2. God is no lyar, to say, we did it, when he knoweth that we did it not. 3. If we were not the actors and sufferers, it is not possible that we should be made the natural subjects of the Accidents of anothers body, by any putation, estimation or mis-judging whatsoever; no nor by any donation neither. It is a contradiction, and there∣fore an impossibility that the same individual Actions and Pas∣sions, of which Christs humane nature was the agent and sub∣ject so many hundred years ago, and have themselves now no existence, should in themselves, I say, in themselves, be made yours now, and you be the subject of the same accidents. 4. Therefore they can no otherwise be given to us, but 1. By a true estimation of the reasons why Christ underwent them, viz. for our sakes as aforesaid. 2. And by a donation of the effects or fruits of them, viz. pardoning, and justifying, and saving us by them (on the terms chosen by the Donor himself, and put into his Testament or Covenant) as certainly (but not in the same manner) as if we had done and suffered them our selves. 5. If Christ had suffered in our person reputatively in all respects, his sufferings would not have redeemed us: Be∣cause we are finite worms, and our suffering for so short a time, would not have been accepted instead of Hell sufferings. But the person of the Mediator made them valuable. 6. God never made any such Covenant with us [that he will justifie us, and use us just as he would have done, if we had our selves perfectly obeyed and satisfied.] They that take on them to shew such a Promise, must see that no wise man examine it.

7. God hath both by his Covenant, and his Works, ever since confuted that opinion; and hath not dealt with us as he would have done, if we had been the reputed doers and suf∣ferers of it all our selves. For he hath made conveyance of the Benefits, by a pardoning and justifying Law, or Promise; and he giveth us additional pardon of renewed sins as we act them, and he addeth threatnings in his Law or Covenant; and he in∣flicteth penalties; yea some that are very grievous, even the with-holding of much of his Spirits help and grace; all which are inconsistent with that conceit; nor would he so have used us, if we had been perfectly innocent, and had fully satisfied for our sins our selves. 8. All men would have had present possession of Glory, if God had so reputed us the perfect meriters of it. For his Justice would no more have delayed our re∣ward, than denyed it. 9. All that are saved would have equal degrees of holiness and happiness, as well as of righteousness, be∣cause all would equally be reputed the perfect fulfillers of the Law. And as no penalty could ever be justly inflicted on them here; so no degree of glory could be denyed them here∣after for their sin, or for want of perfect righteousness. 10. The opinion of this kind of imputation, is a most evident contra∣diction in it self. For he that is imputatively a satisfier for all his own sin, is therein supposed to be a sinner: And he that is imputatively a perfect innocent fulfiller of the Law, is thereby supposed to need no satisfaction to Justice for his sin, as being imputatively no sinner. 11. By this all Christs sacrifice and satisfaction is made a work of needless supererrogation; yea unjust, or rather impossible. For if we perfectly obeyed in him, he could not suffer for our disobedience. 12. Hereby pardon of sin is utterly denyed: for he that is reputatively no sinner, hath no sin to pardon.

If they say that God did first impute the satisfaction for sin, then there was no room after for the imputation of perfect obedience. We cannot feign God to receive all the debt, or inflict all the penalty, and then to say, now I will esteem thee one that never didst deserve it.

If they say that he doth neither impute the obedience or the suffering to us simply, and to all effects, but in tantum ad hoc, or secundum quid only: so that we shall be pardoned for his

suffering, and then judged worthy of Heaven for his obe∣dience: this is but to come up towards the truth before you are aware, and to confess that neither of them is given us in it self, but in the effects, as being it self paid to God to pro∣cure those effects.

But withall, the matter must be vindicated from their un∣found inventions, and it must be said, that Christ dyed not only for our sins of commission, but of omission also; and that he that is pardoned both his sins of commission and omission, is free from the punishment both of sense and loss; yea and is reputed as one that never culpably omitted any duty; and consequently fell short of no reward by such omission: so that there remaineth no more necessity of Righteousness in order to a reward where the pardon is perfect, save only (N. B.) to procure us that degree of reward which must be superadded to what we forfeited by our sin; and which we never by any culpable omission deserved to be denyed. And thus much we do not deny that somewhat (even Adoption) which is more than meer Pardon and Justification must confer on us. But withall, as we hold not that the Sun must bring light, and somewhat else must first banish darkness; that one thing must cure death, and another cause life; that satisfaction must pro∣cure the pardon of sins of omission and commission, as to the poenae damni & sensus, and make us esteemed and used as no sinners, and then imputed obedience must give us right to that reward, which the poenae damni, deprived us of; so (N. B.) we maintain that Christs sufferings have merited our eternal salvation, and our Justification and Adoption; and that his obedience hath merited our forgiveness of sin: And that both go together, the merit of the one and of the other, to procure all that we receive, and that the effects are not parcelled out as they have devised: Though yet we believe that Christs suf∣ferings were paid to God, as for our sins, to satisfie Justice, and that in the Passive Obedience, it is first satisfactory, and then and therefore meritorious, and in the active it is meerly meri∣torious.

13. And the maintainers of the contrary opinion, besides all the forementioned evils, could never agree how much of Christs Righteousness must be in their sense imputed: some

holding only the passive; a second sort the active and passive; a third sort, the habitual, active and passive; a fourth sort, the divine, the habitual, the active and the passive.

But of all these things there is so much written against them, by Cargius, Ʋrsinus, Olevian, Piscator, Paraeus, Scultetus, Alstedius, Wendeline, Camero, Bradshaw, Gataker, and many more, that I need not to add any more for confutation.

Errour 3. That no one shall suffer whose sins lay on Christ, and were suffered for by him.

Contr. Many such shall suffer the sorer punishment, for sinning against the Lord that bought them, and treading under foot the blood of the Covenant, wherewith they were so far sanctified, as to be a people by their own Covenant separated to God, Heb. 10.25, 26. Heb. 6.4, 5, 6. 2 Pet. 2.2. Heb. 4.1. & 2.3. & 12.29.

Errour 4. That no godly man (say some (or Elect person, though ungodly (say others) is ever punished by God, because Christ suffered all their punishment himself.

Contr. Every godly man is chastened of God, and all chastise∣ment is a fatherly correcting punishment: And many justified persons are punished to their final loss, by the denyal of forfeited degrees of grace, and consequently of glory, Heb. 12.7, 8, 9, 10. 1 Cor. 11.32. 1 Thes. 5.19. Ephes. 4.30. But sad experience is too full a proof. See my Confession.

Errour 5. That God were unjust if he laid any degree of punish∣ment on those that Christ died for; or (say others) on the justi∣fied; because he should punish one sin twice.

Contr. It is certain, that God punisheth the Justified in some degree (much more the Elect before conversion) and it is certain that God is not unjust. Therefore it is certain that the ground of this accusation is false; for it was not our deserved punishment it self, or the same which was due in the true sense of the Law which Christ endured: but it was the punishment of a volun∣tary sponsor, which was the equivalens, and not the idem that was due; and did answer the ends of the Law, but not fulfill the meaning of the threatning; which threatned the sinner himself, and not another for him: seeing then it was a satis∣faction, or sacrifice for sin, which God received for an attone∣ment and propitiation, and not a solution or suffering of the sinner himself in the sense of the Law, the charge of injustice on God is groundless.

And no man can have more right to Christs sufferings or benefits, than he himself is willing to give: And it is not his own will (into whose hands all power and judgement is committed) that we should be subject to no punishment be∣cause he suffered for us.

Errour 6. That the Elect are justified from eternity (say some) or from Christs death before they were born (say others) or before they believed (say others.)

Against this I have said enough in many Volumes hereto∣fore.

Errour 7. That Faith justifieth only in the Court of our own Consciences, by making us to know that we were justified be∣fore.

Against this also I have said enough elsewhere.

Errour 8. That sins to come, not yet committed, are pardoned in our first Justification.

Contr. Sins to come are no sins: and no sins have no actual pardon: but only the certain remedy is provided, which will par∣don their sins as soon as they are capable.

Errour 9. Justification is not a making us just, but a sentence pronouncing us just.

Contr. Justification is a word of so many significations, that he that doth not first tell what he meaneth by it, will not be capable of giving or receiving satisfaction.

And here once for all, I must intreat the Reader that loveth not confusion and errour, to distinguish of these several sorts of Justification, as the chief which we are to note.

Justification is either publick by a Governour, or private by an equal or meer Discerner: Justification is by God, or by Man. Justification by God is either as he is Law-giver, and above Laws, or as he is Judge according to his Laws: In the first way God maketh us just; by his Act of Oblivion, or pardon∣ing Law, or Covenant of Grace. In the second respect God doth two waies justifie and forgive: 1. As a determining Judge: 2. As the Executioner of his Judgement. In the former respect God doth two waies justifie us: 1. By esteem∣ing us just. 2. By publick sentencing us just. As Executioner, he useth us as just, and as so judged.

I pass by here purposely all Christs Justification of us by way

of apology or plea; and all Justification by witnesses and evi∣dences, &c. and all the constitutive causes of our Righteousness, lest I hinder them whom I would help, by using more distin∣ctions than they are willing to learn. But these few are necessary.

1. It is one thing for God to make us Righteous, by for∣giving all our sins of commission and omission, for the sake of Christs satisfaction and obedience.

2. It is another thing for God to esteem us to be so Righ∣teous when he hath first made us so.

3. It is another for God to sentence us Righteous as the Pub∣lick Judge, by Jesus Christ.

4. And it is another thing for God to take off all penalties and evils, and to give us all the good which belong to the Righteous; and so to execute his own Laws and Sentence. And he that will not distinguish of these senses or sorts of Ju∣stification, shall not dispute with me.

And while I am upon this, I will give the Reader these two remarks and counsels. 1. That he will not in disputing about Justification, with any sect, begin the dispute of the Thing, till he hath first determined and agreed of their sense of the Word. And that he will not confound the Controversies de nomine about the word, with those de re, about the matter. And that he will remember in citing texts of Scripture, that Beza, and many of our best Expositors, do grant to the Pa∣pists (as I heard Bishop Ʋsher also do) that some texts of Scripture do take the word [Justifie] as they do, for Pardon and Sanctification conjunctly: As Titus 3.7. 1 Cor. 6.11. Rom. 8.30. three famous texts; of which see Le Blank at large in his Thes. de nom. Justific. If the controversie be only of the sense of a Text, handle it accordingly: If of the matter, turn it not to words.

2. Note this Observation, that Sanctification it self, or the giving us the Spirit, is a great act (though I say not the on∣ly) of executive Justification. The with-holding of the Spi∣rit is the greatest punishment inflicted in this life: and there∣fore the giving of the Spirit is the removal or executive remit∣ing of the greatest penalty: So that if pardon were only as Dr. Twisse thought, a non-punire, a not punishing, then this were the most proper, as well as plenary pardon in this life. But

the truth is, that our Pardon and Justification in Right goeth first, which God effecteth by his Covenant-gift: And then God esteemeth us just or pardoned, when by pardon he hath made us just: and if there be any sentence, or any thing equivalent before the day of Judgement or death, he next sentenceth us Just; and lastly, he useth us as just, that is, as pardoned (all sins of omis∣sion and commission) which is by taking off all punishment both of pain (or sense) and loss; of which part the giving of his Spirit, is the chief act on this side our Glorification.

Note therefore that thus far no Protestant can deny to the Papists, nor will do, that Sanctification and Justification are all one, that is, that God having pardoned us de jure, doth pardon us executively, by giving us his forfeited Spirit and Grace; and by all the communion which we have after with him, and the comfort which we have from him.

And further let it be well noted, that the nature of this executive Pardon or Justification (of which read Mr. Hotchkis at large) is far better known to us, than the nature of Gods sentential Pardon and Justification: and therefore there is less controversie about it. For what it is to forbear or take off a punishment, is easily understood: But though most Protestants say, that Justification is a sentence of God, they are not agreed what that sentence is. Some think (truly) that our first Ju∣stification by Faith is but a virtual sentence of the Law of Grace, by which we must be judged. Others say that by a sentence is meant Gods secret mental estimation: Others say, that as Angels are his executioners; so it is before them (where joy is said to be for a sinners conversion) Luke 15. that doth declare and sentence us pardoned and just. Others think that there is no sentence but Gods notification of pardon to our con∣sciences, or giving us the sense or knowledge of it. Others think that there is no sentence till death, or publick Judgment. Others say that God doth sentence us just, though we know not where, nor how. And Mr. Lawson noteth, that (as all confess that God hath no voice, but a created voice; and therefore useth not words as we; unless what Christ as man may do in that we know not; so) his sentence is nothing but his decla∣ration that he esteemeth us pardoned and just in title, which is principally, if not only, by his execution, and taking off all

penalties of sense and loss, and using us as pardoned in title: and so that the giving of his Spirit, is his very sentence of Ju∣stification in this life, as it is his declaration as aforesaid.

And doubtless executive pardon is the most perfect and compleat, as being the end and perfection of all the rest. There∣fore God maketh us just in title by. Covenant-pardon; and therefore he sentenceth us as just, that he may take off all penal∣ty, and give us the felicity due to the righteous; and may use us as those that are made just.

There is much truth in most of the foresaid opinions inclu∣sively, and much falshood in their several exclusions of all the rest (unless their quarrel be only de nomine, which of all these is fitliest called Justification. For 1. There is no doubt but our pardon, or constituted Justification in Covenant-title, is a virtual sentential Justification. 2. And there is no doubt but God doth esteem them just, that are first made just, and no other (b••cause he erreth not:) And that this estimation is sententia concepta, as distinct from sententia prolata. 3. And it is certain that those Angels that must execute his sentence, must first know it: And it is probable that the Joy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the presence of the Angels of God, doth intimate that God useth ordinarily to notifie the conver••iod of a sinner to An∣gels (whether the joy here be meant as Dr. Hammond and others think, Gods Joy signified to Angels, or rather the Angels Joy, by their presence being, in Choro Angelorum, or among them, that is, in them; or both.) 4. And it is granted that God doth usually give some notice of his pardon, at one time or other, more or less to a sinners conscience (though that is too late, too uncertain, too low, and too unequal, and too un∣constant to be the great and famous Justification by Faith.) 5. And it is clear, that till death or Judgment, there is no such solemn plenary judicial sentence or declaration as there will be then. 6. And it is certain, that at death and judgment, Christ as Man, a creature, can speak or express himself, as the blessed creatures do to one another. 7 And its certain that God hath a way of expressing himself to creatures, which is beyond our present understandings: But we may conceive of it by the similitude of Light, which in the same instant reveal∣eth millions of things to millions of persons respectively.

(Though that is nothing to his present Justification of us by Faith, unless as he revealeth it to Angels.) 8. And it is cer∣tain, that at the day of death and judgment, God will thus by an irresistible light, lay open every man to himself, and to the world, which may be called his sentence, differing from the execution; and that Christ in our nature will be our Judge, and may express that sentence as aforesaid. 9. And it is cer∣tain, that Gods actual taking off punishment, and giving the blessing which sin had deprived us of, is a declaration of his mind, which may be called, an executive sentence, and might serve the turn if there were no more: And that in Scripture, the terms of [Gods judging the world] doth usually signifie Gods executive Government, rewarding and punishing: And that God doth begin such execution in this life: and that his giving the Spirit is thus his principal pardoning and justifying act; and yet that this is but part, and not the whole of our present executive pardon: and that glorification in this sense is the highest and noblest Justification or Pardon; when God giveth us all that sin had forfeited (But yet we deny not that Glorification is somewhat more than an executive pardon, so far as any more is then given us, than we did forfeit by our sins.)

I must desire the Reader not to forget all this explication of the nature of Justification, because it will be supposed to the understanding of all before and after.

Errour 10. That the justified or regenerate never incur any guilt or obligation to any punishment, but only temporal corrections; and therefore need no pardon at all of any sin, at least, since rege∣neration, as to the everlasting punishment; because Christ dyed to prevent that guilt, and consequently the necessity of any such pardon.

Contr. This is before explained. Christ died to procure us that pardoning Covenant, which (on its own terms) will pardon every sin of the Justified when they are committed; but not to prevent the need of pardon. Otherwise Christ should not satisfie for any sins after regeneration, nor bear them in his sufferings at all: For his satisfaction is a bearing of a punishment, which in its dignity and usefulness is equivalent to our deserved, or (to be deserved) punishment. Now if we

never do deserve it, Christ cannot bear that in our stead, which we never deserve: As the preventing of the sin or reatus culpae proveth that Christ never suffered for that sin prevented, be∣cause it is terminus diminuens, and is no sin; so is it in pre∣venting the desert of punishment. And as for Correction Christ doth inflict so much as is good for us; and therefore did not die to prevent it. But of this Controversie I have said more at large elsewhere.

Errour 11. That Justification by Faith is perfect at the first instant; though Sanctification be imperfect.

Contr. Against this Errour read Mr. George Hopkins book of salvation from sin; shewing how Justification and Sanctifi∣cation are equally carryed on.

It is granted that at our first true faith, we are pardoned all the sins that ever we committed before, as to the eternal pu∣nishment: And so we are converted from them all: But (as our Sanctification is imperfect, so) our Pardon is yet imper∣fect in many respects: For 1. We are still liable to death, which is the wages of sin, though it be so far conquered as not to hinder our salvation: Henoch and Elias went to Heaven with∣out it, Rom. 5 12, 14, 17, 21. Gen. 3.16, 17, 19. 1 Cor. 15.21, 26. 2. We are still liable to many penal chastisements in this life; which though they do us good by accident, are yet the fruits of sin, no father chastising a faultless child, but doing him good in another way. 3. There are many sins yet left uncured, which though as sins, they are our own only, yet as an evil not cured, are also penal: I am sure that the not-giving of more of his Spirit and Grace is penal. Therefore till our grace be perfect, we are not perfectly delivered from the pe∣nal fruits of sin, and therefore not perfectly justified and par∣doned. 4. That Pardon and Justification is not perfect, which hath so many conditions, and of such a nature for its continua∣tion, as ours now hath: As to say, you shall lose your justified state, unless you fight and overcome, in mortification, suffer∣ings, perseverance. &c. He that hath a title to an estate, which is held by such a tenure, and would be lost if he should fail in such conditions, hath not so perfect a title, as he that is past all such conditions. 5. That pardon which is only of sins past, while there are thousands more hereafter to be par∣doned

(or else we should yet perish) is not so perfect as that Pardon and Justification in the conclusion of our lives, when all sin that ever will be committed is forgiven absolutely. 6. The kind of our presen•• Justification is imperfect; it being but in Covenant-title, and some part of execution; the full and pe••f••ct sentence and execution, being at the day of Judg∣ment.

I leave them therefore to say [Christs Righteousness imputed to us is perfect; therefore we are as perfectly just and justified as Christ] who know not what Imputation here is; nor that Christs personal Righteousness is not given to us as proprie∣tors, in it self, but in the effects; and who know not the dif∣ference between believing and blaspheming, and making our selves as so many Christs to our selves; and that know not what need they have of Christ, or of Faith, or Prayer, or of any holy endeavour for any more Pardon, and Righteousness or Justification, than they have already: Or who thinke that David in his Adultery and Murder was as perfectly pardoned and justified as he will be in Heaven at last: And in a word, who know not the difference between Earth and Heaven.

Errour 12. That Christ justifieth us only as a Priest: Or (say others) only as obeying and satisfying.

Contr. Christ merited our Justification in his state of humilia∣tion, as the Mediator subjected to the Law, and perfectly obeying it, and as a sacrifice for sin. But this is not justifying us. Christ offered that sacrifice as the High Priest of the Church or world: But this was not justifying us. Christ made us the New Co∣venant as our King, and as the great Prophet of the Father or Angel of the Covenant, Mal. 3.1. And this Covenant giveth us our pardon and title to impunity, and to life eternal; And Christ as our King and Judge doth justifie us by a Judiciary Sentence, and also by the execution of that sentence: so that the relations most eminently appear in our Justification, are all excluded by the foresaid errour.

Errour 13. That we are justified only by the first act of Faith; and all our believing afterwards to the end of our lives, are no ju∣stifying acts at all.

Contr. Indeed if the question be only about the Name of Justifying, if you will take it only for our first change into a

state of righteousness by pardon, it is true. But the following act•• of Faith are of the same use and need to the continuing of our Justification, or state of Righteousness, as the first act was for the beginning of it.

Errour 14. That the continuance of our Justification needeth no other conditions to be by us performed, than the continuance of that Faith on which it was begun.

Contr. Where that first Faith continueth, there our Justi∣fication doth continue: But that Faith never continueth with∣out sincere obedience to Christ; and that obedience is part of the condition of the continuance, or not losing our Justification (as is proved before, and at large elsewhere) The Faith which in Baptism we profess, and by which we have our first Justifica∣tion or Covenant-right, is an accepting of Christ as our Sa∣viour and Lord to be obeyed by us in the use of his saving re∣medies; and we there vow and covenant future obedience. And as our marriage to Christ, or Covenant-making, is all the condition of our first right to him and his benefits, without any other good works or obedience; so our Marriage-fidelity, or Covenant keeping, is part of the condition of our continuance herein, or not losing it by a divorce, John 15. Col. 1.23. &c.

Errour 15. That Faith is no condition of our part in Christ, and our Justification, but only one of Gods gifts of the Covenant, given with Christ and Justification.

Errour 16. That the Covenant of Grace hath no conditions on our part, but only donatives on Gods part.

Errour 17 That if the Covenant had any conditions, it were not free. And that every condition is a meritorious cause, or at least some cause.

Contr. All these I have confuted at large elsewhere, and proved 1. That Faith is a proper condition of those benefits which God giveth us by the conditional Covenant of Grace; but not of all the benefits which he any other way giveth us. It was not the condition of his giving Christ to live and die for us; nor of his giving us the Gospel, or this Covenant it self; nor of his giving us Preachers, or of the first motions of his Spirit; nor was Faith the condition of the gift of Faith ••••••elf; because all these are not given us in that way, by that Covenant, but absolutely, as God shall please.

2. That some Promises of God of the last mentioned gifts, have no condition: The promises of giving a Saviour to the world; and the promise of giving and continuing the Gospel in the world; and of converting many by it in the world, and of making them Believers, and giving them new hearts, and bringing them to salvation, &c. have no conditions. But these are promises made, some of them to Christ only, and some of them to fallen mankind, or the world in general, or pre∣dictions what God will do by certain men unborn, unnamed, and not described, called the Elect. But all this giveth no title to Pardon, or Justification, or Salvation to any one person at all.

Remember therefore once for all, that the Covenant which I still mean, by the Covenant of Grace, is that which God of∣fereth men in Baptism, by the acceptance whereof we become Christians.

3. That Gods gift of a Saviour, and New Covenant to the world, are so free as to be without any condition: But Gods gift of Christ with all his benefits of Justification, Adoption, &c. to individual persons, is so free as to be without and contrary to our desert; but not so free as to be without any condition: And that he that will say to God [Thy grace of pardon is not free if thou wilt not give it me, but on condition that I ac∣cept it, yea or desire it, or ask it] shall prove a contemner of grace, and a reproacher of his Saviour, and not an exalter of free grace. There is no inconsistency for God to be the giver of grace to cause us to believe and accept of Christ, and yet to make a deed of gift of him to all on condition of that Faith and acceptance; no more than it is inconsistent to give Faith and Repentance, and to command them: of both which the ob∣jecters themselves do not seem to doubt. For he maketh both his command, and his conditional form of Promise to be his chosen means (and most wisely chosen) of working in us the thing commanded.

4. That a condition as a condition is no cause at all, much less a meritorious cause: But only the non-performance of it suspendeth the donation of the Covenant, by the will of the Donor: Or r••••her it is the Donors will that suspendeth it till the condition be done. And some conditions signifie no more

than a term of time: and some (in the matter of them, and not in the form) are a not-demeriting, or not-abusing the Giver, or not-despising the gift: and some among men are meritorious. And with God every act that is chosen by him to be a condi∣tion of his gift, is pleasing to him, for some special aptitude which it hath to that office. This is the full truth, and the plain truth about conditions.

Errour 18. There is no degree of pardon given to any that are not perfectly justified, and that shall not be saved: But the giving of the Spirit so far as to cause us to believe and repent, is s••me degree of executive pardon: Therefore we are justified before we believe.

Contr. There is a great degree of pardon given to the world, before conversion, which shall yet justifie and save none but Believers: Gods giving a Saviour to the world, and a New Covenant, and in that an universal conditional pardon; yea his giving them teaching, exhortations and offers of free grace; and his giving them life and time, and many mercies which the full execution of the Law would have deprived them of, is a very great degree of pardon. God pardoned to mankind much of the penalty which sin deserved, even presently after the first transgression, in the prom••se made to Adam, Gen. 3.15. Many texts of Scripture (which partial men for their opinions sake do pervert) do speak magnificently of a common pardon, which must be sued out, and made particular upon our believing. The world was before under so much impossibility of being saved by any thing that they could do, that they must have procured all to be done first which Christ hath done and suffered for them; which was utterly above their power. They that were actually obliged to bear the pains of death, both temporal, spiritual and eternal, are now so far redeemed, pardoned and delivered, that all the merit and satisfaction ne∣cessary to actual forgiveness, is made for them by another, and no one of them all shall perish for want of a Sacrifice made and accepted for them; and an universal conditional pardon is en∣acted, sealed, and recorded, and offered and urged on all to whom the Gospel cometh; and nothing but their obstinate, wilful refusal or neglect, can deprive them of it: And this is so great a degree of pardon, that it is called often by such ab∣solute

names, as if all were done; because all is done which concerneth God as Legislator or Covenant maker, to do, before our own Acceptance of it.

Suppose a Prince redeem all his captive subjects from the Turkish slavery, and one half of them so love their state of bondage, or some harlot or ill company there (yea if all of them do so, till half of them are perswaded from it) that they will not come away. It is no improper nor unusual language to say that he hath redeemed them, and given them a release, though they would not have it. That may be given to a man, which he never hath, because he refuseth to accept it; when the Donor hath done all that belongeth to him in that rela∣tion of a Donor; though perhaps as a Perswader he might do more.

This is the sense of Heb. 1.3. When he had by himself purg∣ed our sins (or made purgation of our sins) he sate down on the right hand of the Majesty on high; that is, when he had become a sacrifice for sin, and sealed the Covenant by his blood.] For actual personal pardon was not given by him before our ac∣ceptance.

This is the plain sense of 2 Cor. 5.18, 19, 20. God was in Christ reconciling the world to himself, not imputing to them their trespasses (that is, purchasing and giving them a pardon∣ing Covenant) and hath committed to us the word, and ministry of reconciliation: Now then we are Embassadours for Christ, as though God did beseech you by us, we pray you in Christs stead to be reconciled to God.

John 1.29, 36. Behold the Lamb of God which taketh away the sins of the world; (that is, as a sacrifice for sin.) As Heb. 9.26. Once in the end of the world he hath appeared to put away sin, by the sacrifice of himself: (Though the sacrifice as offered only, doth not actually and fully pardon it.) The same as Heb. 10.12. After he had offered one Sacrifice for sins for ever, sate down on the right hand of God.

So Matth. 18.27, 32. He forgave him the debt — I for∣gave thee all that debt— viz. conditionally, and as David for∣gave Shimei.

Psal. 78.38. He forgave their iniquity, and destroyed them not; that is, he forgave the temporal punishment, and suspended the

execution of eternal punishment, giving them yet more time and offers of repentance and of further mercy. And so he for∣gave Ahab and Nineve upon their humiliation, Numb. 14.19. Pardon I beseech thee the iniquity of this people, according to the greatness of thy mercy, and as thou hast forgiven this people from Egypt until now.

So Psal. 85.2, 3. Thou hast forgiven the iniquity of thy people, thou hast covered all their sins: thou hast taken away all thy wrath—Turn us O God of our salvation, and cause thine anger to cease: wilt thou be angry with us for ever? So that they are two palpable errors here asserted by the objecters, viz. that there is no degree of pardon to such as are not saved; and that we are justified, when ever we have any degree of pardon. We may be so far pardoned as to have grace given us effectually to be∣lieve, and yet our Justification, or the Covenant-forgiveness of eternal punishment, is in order of nature after our believing, and not before it.

Errour 19. That our natures are as far from being able to be∣lieve in Christ, as from being able to fulfil the Law of works, and to be justified by it; they being equally impossible to us; and as much help is necessary to one as to the other.

Contr. To be justified by the Law of works, when we have once broken it, is a contradiction, and a natural impossibility; as it is to be at once a sinner, and no sinner. But so it is not for a sinner to believe in Christ: The impossibility is but moral at most; which consisteth not in a want of natural faculties or power, but in the want of a right d••sp••sition, or willingness of mind.

And to fulfil the Law of God, and to be perfect for the fu∣ture, is surely a far higher degree of spiritual grace and excel∣lency, than to be a poor, weak, sinful believer, d••siring to fulfil it. Therefore our sinful natures are much farther off from perfection than from faith.

3. And though the same Omnipotency do all Gods works (for all Gods Power is Omnipotency) yet it is not equally put forth, and manifested in all his works: The moving of a feather, and the making of the world, are both works of Om∣nipotency; but not equal works or exertions of it.

4. And it is certain that in verum natura, there is such a

thing as a proper Power given by God, to do many things that n••ver are done, and that necessary grace (which some call suf∣ficient) which is not eventually effectual: for such Adam had (such Power, and such necessary grace or help) to have forborn his first sin, which he did not forbear. And no man can prove that no final unbelievers, have had such power and help to have bel••eved, a•• Adam had to have stood. But it is certain that we 〈…〉〈…〉 such powers and necessary grace, to have perfectly 〈◊〉〈◊〉 all the Law.

Errour 20. That Faith justifieth as an instrument and on∣ly so.

Of this I have written at large heretofore. An instrument properly so called, is an efficient cause: Faith is no efficient cause of our Justification; neither Gods instrument, nor ours: for we justifie not our selves instrumentally: The known un∣doubted instrument of our Justification, is Gods Covenant or deed of gift; which is his pardoning act: They that say it is not a Physical but a Moral instrument, either mean that its mo∣rally called an instrument, that is, reputatively, and not really; or that it is indeed a moral instrument, that is, effecteth our Ju∣stification morally. But the latter is false; for it effecteth it not at all: and the former is false: for as there is no reason; so there is no Scripture to prove that God reputeth it to be what it is not.

All that remaineth to be said is that indeed Faith in Christ is an act whose nature partly (that is, one act of it) consisteth in the Acceptance of Christ himself who is given to us for our Justification and Salvation, by a Covenant which maketh this believing-acceptance its condition. And so this accepting-act in the very essence of it, is such as some call a receiving instrument (or a passive) which is indeed no instrument, but an act meta∣phorically called an instrument (And in disputes metaphors must not be used without necessity; and to understand them properly is to erre.) So that such an improper instrument of Ju∣stification Faith is, as my trusting my Physician (and taking him for my Physician) is the instrument of my cure: And as my trusting my self to the conduct of such a Pilot, is the instrument of my safe voyage; or as my trusting my Tutor is the instrument of my learning; or rather as a womans marriage-consent is the in∣strument

of all the wealth and honour which she hath by her husband. Indeed marriage may be better called the instrument of it; that is, not her own consent (which is properly the re∣ceiving condition) but the consent and actual marriage by her husband: For he is the giver. And so the Covenant is Gods justifying instrument, as signifying his donative consent; and Baptism is the instrument of it, by solemn investiture or tradition; as the delivering of a Key, is the instrumental delivery of the house.

The case then is very plain to him that is but willing to un∣derstand, viz. that Faith in its essence, is b••sides the assenting acts, an accepting of an offered Saviour for our Justification, Sanctifica∣tion and Salvation, and a trusting in him: That this act of Faith being its essence, is the most apt for the use that God in his Covenant hath appointed it unto: because he will give us a Saviour freely, but yet not to be refused and neglected, but to be thankfully and honourably received and used: That this special aptitude of Faith, or its very essence, is the reason why it is chosen to be the condition of the Testament or Gift: That this same essence and aptitude, is that which some call its Receptive or Passive Instrumentality: That this essence and aptitude is not the neerest reason why we are justified by it; for then Faith as Faith, and as such an act or w••rk of ours should justifie, and that ex opere operato; and that without or against Gods will. For if Gods will have interposed, the sig∣nifier of that will must needs be the chief and nearest reason: Therefore this act so apt b••ing by God made the condition of the Gift or Covenant, i••s nearest and chief interest (I will not call it causali••y) in our Justification, i•• this office of a condi∣tion. Therefore in a word, we are justified by Faith directly as, or because it is the conditio praestita, the performance of the con∣dition of the Justifying act; and it was by God made the con∣dition, b••cause it was in its nature m••st apt thereto; which aptitude may be metaphorically called its Receptive Instrumenta∣lity: And that thus as it accepteth Christ for Justification, Adoption, Sanctification and Glorification; so it is first the me∣taphorical instrument of our part in Christ; and but consequent∣ly the metaphorical instrument of our title, to pardon, the Spirit and Heaven; and in no tollerable sense at all (how figurative

soever) is it any instrument of Gods sentence of Justification (which yet is all the Justification acknowledged by the usual defenders of Instrumentality) saving as it may be said to give us a right to it, by giving us constitutive Justification in the pardon of our sins.

And the Scripture never saith that Faith justifieth us, nor calleth it Justifying Faith; but that we are justified by Faith, and most commonly [of Faith] for the usuallest phrase is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ex fide, as it is ex operibus, when Justification by works is denyed; which is not the meer Instrumentality of works.

So that here is a double errour; 1. That Faith justifieth as a true and proper instrument: 2. And no o••her way.

Errour 21. That Faith causeth Justification, as it causeth Sanctification; as much and as properly.

Contr. Faith causeth not Justification at all, but only is the condition of it: But Faith causeth the acts of other graces by a proper efficiency; believing is a proper efficient cause of the wills volition, complacency, consent, (though but a moral efficient, because the liberty of the will forbiddeth the Intellect to move it per modum naturae.) And the wills consent pro∣duceth other acts, and physically exciteth other graces: Be∣cause to love, and desire, and fear, and seek, and obey, are acts of our own souls, where one may properly cause another: But to justifie or pardon is an act of God: and therefore Faith equal∣ly procureth our right or title to Justification and to Sanctifi∣cation and Glorification; but it doth not equally effect them, 2 Cor. 7.1. Let us cleanse our selves from all filthiness of flesh and Spirit, perfecting holiness, &c. Not let us pardon and ju∣stifie our selves. James 4.8. Cleanse your hearts you sinners, &c. Isa. 1. Wash you, make you clean, put away the evil of your doings; (not your guilt and punishment.) So only Christ cleanseth us from all sin and unrighteousness, 1 John 1.7, 9. Jude 21. Keep your selves in the Love of God. John 15. Abide in me. &c. 1 John 5.18. He that is begotten of God, keepeth himself, &c.

Errour 22. That the Faith by which we are justified, is not many physical acts of the soul only, but one.

Errour 23. That it is only an act of one faculty of the soul.

Contr. The contrary is fully opened before, and proved at large elsewhere, and through the Scripture. Faith is (as Davenant well noteth) the act of the whole man: I was wont to say of both faculties, I now say of the three faculties which constitute the soul of man, the Potestative, the Intellective and the Volitive. And the Assent it self is many acts (as acts are physically specified by their objects) as is shewed. It is one moral act or work of the soul: Like trusting a man as my Physician, which is a fiducial consent that he be my Physician, in order to the use of his remedies: O•• as taking a man to be your Prince, Husband, Tutor, Master, &c. where he that will tell people that taking signifieth but one physical act, would be ridiculous. And he that will tell people that only one physical act of one faculty is it that they must look to be justified by, will be much worse than ridiculous.

Errour 24. That we are justified by Faith, not as it receiveth Christs person, but his benefits or righteousness.

Contr. The contrary is before and after proved (and insist∣ed on by Dr. Preston at large.) Indeed we receive not Christs person it self physically; but his person in the office and relation of our Saviour; as we must chuse what person shall be our Physician, before we take his medicines, or receive our health; but it is only a consent that he and no other, be our Physi∣cian, which we call the taking of his person. And so it is here.

Errour 25. That it is one act of Faith which giveth us right to Christ, and another to his righteousness, and another to his teach∣ing, and another to his Spirit, and another to Adoption, and to Hea∣ven, &c. and not the same.

Contr. This is 1. Adding to the Word of God, and that in a matter near our chiefest comfort and safety. Prove it, or affirm it not. 2. It is corrupting, and perverting, and contra∣dicting the Word and Covenant of God, which unitedly make∣eth the same Faith (without any such distinction) the condi∣tion of all the Covenant-gifts, Mark 16.16. John 3.16, &c.

Errour 26. That though the same Faith which justifieth doth be∣lieve in him as a Teacher, as a King and Judge, &c. yet it justifieth us only quatenus receptio justitiae, as it is the receiving of Christs Righteousness.

Contr. See in my Dispute of Justification, my Confutation of this Assertion in Mr. Warner. Properly Faith justifieth not at all; but we are justified of or by it as a condition by the tenour of Gods deed of gift. And so far as it is the condition in that gift, so far we are justified by it. But it is one entire Faith in Christ, which is the condition, without such distin∣ction; therefore we are so justified by it. 2. According to that Rule, there must be as many acts of Faith, as there are benefits to be received, and the title to be ascribed to each one accordingly. 3. The natural relation of the act to the object, sheweth no more but what the nature or essence of that Faith is, and not how we come to be justified by it. 4. The sense containeth this false Proposition [Haec fides qua talis, or quae fides justificat: Faith as Faith, or as this Faith in specie, justifieth (which some call the (To credere) For it is the es∣sence of Faith which they call its Reception of Christs Righte∣ousness. 5. The true passive Reception of Righteousness and Pardon, is that of the person, as he is the terminus of the do∣native or justifying act of the Covenant: To receive Pardon properly, is to be pardoned: But our Active Receiving or Con∣sent, is but the condition of it; and there is no proof or reason that the condition should be so parcelled. 6. Yet if by your quatenus you intend no more than the description of the act of Faith as essentially related to its subsequent benefit, and not at all to speak of its conditional nearest interest in our Justifica∣tion, the matter were less. 7. But the truth is, that if we might distinguish where God doth not distinguish, it were much more rational to say, that taking Christ for a true Mes∣senger of God, and a Teacher, and Sanctifier, and King, hath a greater hand in our Justification, than taking him to justifie us (supposing that all be present.) Because the common way and reason of conditions in Covenants is, that somewhat which the party is willing of, is promised upon condition of some∣thing which he is unwilling of, that for the one he may be drawn to consent unto the other: As if the Physician should say [If you will take me for your Physician, and refuse none of my medicines, I will undertake to cure you.] Here it is supposed that the Patient is willing of health, and not willing of the Medicines, but for healths sake; and therefore consenting

to the Medicines (or receiving this man to be his Physician as a p••escriber of the Medicines) is more the condition of his cure, than his consenting to the cure it self, or receiving the Physician as the cause of his health: So here it is supposed that condemned sinners are already willing to be justified, par∣doned and saved from punishment, but not willing to repent and follow the teaching and counsel of a Saviour; and there∣fore that Pardon and Justification is given and offered them, on condition that they accept of, and submit to the teaching and government of Christ, and of salvation from their sins: But the truth is, we must not presume beyond his revelation, to give the reasons of Gods institutions: We are sure that the entire Belief in Christ, and accepting of himself as our perfect Saviour in order to all the ends of his Relation, is made by God in his Covenant, the condition of our title to the bene∣fits of his Covenant conjunctly: And it is not only the be∣lieving in Christ for pardon that as such is the condition of par∣don; nor is any one act the condition of any benefit, but as it is a part of that whole Faith which is indeed the condition.

The occasion of their errour is, that they consider only what it is in Christ the object of Faith which justifieth, sanctifieth, &c. and they think that the act only which is exercised on that ob∣ject must do it; which is a gross mistake: Because Faith is not like taking of mony, jewels, books, &c. into ones hand, which is a physical act which taketh possession of them: But it is a Jus or Debitum, a Right and Relation which we are morally and passively to receive, as constituting our first Justification and Pardon; and as the condition of this we are to take Christ for our Saviour, which is but a physicial active metaphorical re∣ceiving, in order to the attainment of the said passive proper re∣ceiving (For recipere proprie est pati.)

If an Act be passed, that all Traitors and Rebels, who will give up themselves to the Kings Son, as one that hath ransom∣ed them, to be taught and ruled by him, and reduced to their obedience, & to be their general in the wars against his enemies; shall have pardon, and lands, and honours, and further rewards after this service; here the Prince himself doth deliver them by his ransom, and enrich them by his lands, and honour them by his honour or power, &c. But their act of giving up themselves

to him under the notion of a Ransomer, doth no more to their deliverance, than their giving up themselves to him un∣der the notion of a General or Ruler, &c. Because it doth not free them as it is such an act, but as it is an act made the con∣dition of his gift.

And note that I have before proved, that even as to the object Christ justifieth us in all the parts of his office.

Errour 27. That believing in God as God and our Father in Christ, is not an act of Justifying Faith, but only a consequent or concomitant of it.

Contr. 1. No doubt but God must some way be believed in, in order of nature, before Christ can be believed in (as is proved) who can believe that Christ is the Son and Messenger of God? who believeth not that there is a God? Or that Christ reconcileth us to God, before he be∣lieve that he is our offended God and Governour. 2. But to believe in God as the end of our Redemption; to whose love and savour we must be restored by Faith in Christ, and who pardoneth by the Son, is as essential an act of Justifying Faith, as our belief in Christ.

Object. But not quatenus justificantis, not of Faith as justifying.

Answ. If by [as justifying] you mean [not as effecting Ju∣stification] it is a false supposition: There is no such Faith. If you mean [not as the condition of Justification] it is false: It is as essential a part of it as the condition. If you mean [not as Faith is denominated Justifying from the consequent benefit] its true, but impertinent: For the same may be said of Faith in Christ; it is not called [Faith in Christ] as it is called (by you) Justifying. And yet I may add, that in the very physical nature of it, Belief in God as our God and End, is essential to it: As consenting to be healed is essential to consenting to the Phy∣sician: and consenting to be reconciled is essential to our con∣senting to a Mediation for that end: Because the respect to the end is essential to the Relation consented to.

All the Faith described Heb. 11. in all those instances, hath special essential respect to God.

So hath Abrahams faith, Rom. 4.3. Abraham believed God, and it was imputed to him for righteousness—v. 5. To him that worketh not, but believeth on him (on God) that justifieth

the ungodly, his Faith is counted for righteousness—v. 8. Blessed is the man to whom the Lord will not impute sin —v. 17. Before him whom he believed, even God who quickeneth the dead— v. 20. He staggered not at the Promise of God— Being fuly perswaded, that what he had promised, he was also able to perform. v. 21, 22. And therefore it was imputed to him for righteousness. Now it was not written for his sake alone that it was imputed to him, but for us also to whom it shall be imputed, if we believe on him who raised up Jesus our Lord from the dead.

Abundance such testimonies are obvious in Scripture; but this being as plain as can be spoken, he maketh his own Faith, who refuseth to believe it. Our Faith in God as God hath as much hand in our Justification, as our Faith in Christ as Me∣diatour.

But the form of the Baptismal Covenant which the Church ever used, fully proveth it as is aforesaid, though to answer all ignorant cavils against it, as an unnecessary tediousness I pass by.

Errour 28. The belief of Heaven, or the life to come, is no es∣sential part of Justifying Faith as such.

Contr. The last answer to this Errour is sufficient: Heaven is the everlasting vision and love of God; and therefore we are justified by believing it, though not it alone: It is es∣sential to our Saviour, to save and bring us to the fruition of God.

Errour 29. That Justifying Faith is a believing that I am justified, or elect, and shall be saved by Christ.

Errour 30. That this Faith is a full assurance, or perswasion at least, excluding doubting.

Contr. 1. We are justified by believing and accepting God for our God, and Christ for our Saviour, that we may be ju∣stified; and not by believing that we are justified. 2. It is false, and ever will be, that any of the praesciti (as Austin and Prosper call them) or the Non-Elect, are elect, or justified, or will be saved: But the Non-Elect are commanded and bound to believe with that same kind of Faith by which we are justi∣fied: Therefore to believe that they themselves are elect, ju∣stified, and shall be saved, is not that kind of Faith by which

we are justified. No men are bound by God on pain of dam∣nation to believe a lye, nor damned for not believing it. 3. As∣surance of personal pardon, is the happiness but of few true Christians in this life: And where it is, it is only an effect or consequent participating of Faith: See Mr. Hickman on this subject.

Errour 31. The meaning of that Article of our Creed [I be∣lieve the remission of sins] is, I believe that my own sins are for∣given to me personally.

Contr. Though worthy Mr. Perkins, and other ancient Di∣vines have too much countenanced this exposition, it is false. The meaning of that Article is but this [I believe that a sufficient provision for pardon is made by Christ, both for sins before regene∣ration, and after-fault which shall be repented of; and that a pardoning Covenant is made to all, if they will repent and believe; and to me as well as others, and I accept of that gracious offer, and trust in that Covenant in Christ.]

Its dangerous misexpounding Articles of the Creed.

Errour 32. At least it is an act of Divine Belief to believe that I am elect, and justified, and shall be saved.

Contr. Many have been a great scandal or snare to harden the Papists by asserting this. But the truth is, it is but a ra∣tional conclusion from two premises; the one of which is of Divine Revelation, and the other of inward experience; and all that is capable of being a controversie to the judicious, is only de nomine, whether logically the conclusion be to be denomi∣nated from the more debile of the premises, or from both by participation, as being both an act of Faith, and of Reason, se∣cundum quid, and of neither simpliciter. But it is commonly concluded, that the more debile of the premises must denominate the conclusion: And it is certain de re, that the conclusion can be no more certain than it.

Object. But when the Scripture saith, He that believeth shall be saved; it is equipollent to this, [I John believe, and therefore I shall be saved.]

Answ. A gross deceit. That I believe, is no where in the Scripture: If it be, doth the Scripture say, that all men believe, or only some? If some, doth it name them, or notifie them by any thing but the marks by which they must find it in them∣selves?

Object. But he that believeth may be as sure that he believeth, as that the Scripture is true.

Answ. But not that he is sincere, and exceedeth all hypo∣crites and common believers: At least there are but few that get so full an assurance hereof.

Object. The Spirit witnesseth that we are Gods children: And to believe the Spirit, is to believe God.

Answ. The Spirit is oft called in Scripture, the witness, and pledge, and earnest, in the same sense; that is, it is the evid••nce of our right to Christ and life. If any man have not his Spirit, he is none of his, Rom. 8.9. And hereby we know that he dwel∣eth in us, by the Spirit which he hath given us. As the Spirits Miracles were the witness of Christ, Heb. 2.3, &c. objectively, as evidence is called witness. 2. And withall the Spirit by illu∣mination and excitation helpeth us to see it self as our evidence. 3. And to rejoyce in this discovery. And thus the Spirit wit∣nesseth our adoption. But none of these are the proper ob∣jects of a Divine Belief. 1. The objective evidence of holiness in us, is the object of our rational self-acquaintance, or con∣science only. 2. The illuminating grace by which we see this, is not a new Divine Testimony, or proper Revelation, or Word of God; but the same help of grace by which all other divine things are known. And all the Spirits grace for our under∣standing of divine Revelations are not new objective Revela∣tions themselves; requiring a new act of Faith for them. A word or proper Revelation from God is the object of divine be∣lief; otherwise every illuminating act of the Spirit for our un∣derstanding Gods Word, would be it self a new word, to be be∣lieved, and so in infinitum.

Errour 33. Doubting of the life to come, or of the truth of the Gospel, will not stand with saving Faith.

Contr. It will not stand with a confirmed Faith; but it will with a sincere Faith. He that doubteth of the truth of the pro∣mise, so far as that he will not venture life and soul, and all his hopes and happiness, temporal and eternal upon it, hath no true Faith: But he that doubteth, but yet so far bel••eveth the Gospel, as to take God for his only God and portion, and Christ for his only Saviour, and the Spirit for his Sanctifier, and will cast away life, or all that stand in competition,

hath a true and saving Faith; as is before proved.

Errour 34. That Repentance is no condition of Pardon or Ju∣stification; for then it would be equal therein with Faith.

Contr. I have elsewhere at large proved the contrary from Scripture. Repentance hath many acts as Faith hath. To repent (as it is the change of the mind) of our Atheism, Idola∣try, and not loving God, and obeying him, is the same motion of the soul denominated from the terminus à quo, as Faith in God, and Love to God is denominated from the terminus ad quem: This is Repentance towards God. Repenting of our Infidelity against Christ, is the same motion of the soul as be∣lieving in Christ, only one is denominated from the object-turn∣ed from, and the other from the object-turned to. By which you may see that some Repentance is the same with Faith in Christ; and some is the same with Faith in God; and some is the same with Love to God; and some is but the same with the leaving of some particular sin, or turning to some particular fore-neglected duty. And so you may easily resolve the case how far it is the condition of Pardon, Repentance, a•• it is a return to the Love of God, as he is our God, and End, and All, is made the final condition of further blessings as necessary in and of it self as the end of Faith in Christ: And Repentance of Infidelity, and Faith in Christ is made the Mediate or Medi∣cinal Condition. As consenting to be friends with your Father or King after a rebellion; and consenting to the Mediation of a friend to reconcile you, are both conditions, one (the more noble) de fine, and the other de mediis: or as consenting to be cured, and consenting to take Physick. They that will or must live in the darkness of confusion, were best at least hold their tongues there, till they come into distinguishing light.

Errour 35. That all other acts of Faith in Christ (as our Lord, or Teacher, or Judge) or of Faith in God, or the Holy Ghost; all confessing sin, and praying for pardon, and repenting and forgiving others, and receiving Baptism, &c. are the works which Paul excludeth from Justification: And one act of faith on∣ly being the Justifying Instrument, he that looketh to be justified by any of all these, besides that one act, doth look for Justification by Works, and consequently is fallen from grace.

Contr. This is not only an addition to Gods Word and

Covenant [not to be used by them that judge it unlawful to add a form or ceremony in his worship) but it is a most dangerous invention to wrack mens consciences, and keep all men under certain desperation. For whilest the world stand∣eth, the subtilest of these Inventers of new doctrines will never be able to tell the world, which is that one sole act of Faith, by which they are justified, that they may escape looking for a legal Justification by the rest: whether it be believing in Christs Divinity, or Humanity, or both; or in his Divine, or Humane, or Habitual Righteousness, or his Obedience as a subj••ct, or his Sacrifice, or his Priest-hood offering that Sacrifice, or his Co∣venant and Promise of Pardon and Justification, or in God that giveth him and them; or in his Resurrections, or in Gods present sentential or executive Justification; or in his final sentential Justification, &c. No man to the end of the world shall know which of these, or any other is the sole justifying act; and so no man can scape being a legal adversary to grace. Unhappy Papists, who by the contrary extream, have frighten∣ed or disputed us into such wild and scandalous inventions. Of this see fully my Disput. of Justification, against the worthy and excellent Mr. Anthony Burgess.

Errour 36. That our own Faith is not at all imputed to us for Righteousness, but only Christs Righteousness received by it.

Contr. The Scripture no where saith, that Christ or his Righteousness, or his Obedience, or his Satisfaction is imputed to us: And yet we justly defend it, as is before explained, and as Mr. Bradshaw and Grotius de satisfact, have explained it. And on the other side, the Scripture often saith, that Faith is imputed for Righteousness, and shall be so to all that believe in God that raised Christ (Rom. 4.) And this these objectors pe∣remptorily deny. But expounding Scripture amiss, is a much cleanlier pretence for errour than a flat denyal of its truth. And a true Exposition is better than either.

The same God who hath given us a Saviour to satisfie legal Justice, and to merit our Justification against the charge that we are condemnable by the Law of Works; hath thought meet to convey our title to this Christ and Justification, by the Instrumentality of a new Covenant, Testament, or pardoning Act; in which (though he absolutely give many antecedent

mercies, yet) he giveth these and other Rights, by a condi∣tional gift, that as the Reward of Glory should have invited man to keep the Law of Nature and his Innocency; so the Re∣ward should be a moving means to draw men to believe. So that there is a condition to be performed by our selves (through grace) before we can have the Covenant right to Justification. Now when that is performed, Christ then is our only Righ∣teousness (as aforesaid) by which we must answer the charge of breaking the first Law, and being condemnable by it. But we can lay no claim to this Righteousness of Christ, till we first prove that we are our selves inherently righteous, against the charge of being impenitent Ʋnbelievers. This false accusa∣tion we must be just••fied against by our own Faith and Repen∣tance; that we may be justified by Christ, against the true ac∣cusation of sinning against the Law, and thereby being con∣demnable by it. Now as to our Legal Righteousness, or Pro∣legal rather, by which this last must be avoided, it is [only the merits of Christ, given to us in its fruits, in the New Covenant, even the merits of his obedience and sacrifice.] But our Faith it self is the other Righteousness, which must be found in our persons to entitle us to this first: And this being it, and being all (in the sense aforesaid) that is made the condition of our pardon by the New Covenant; therefore God is said to impute it it self to us for a Righteousness, because that condition make∣eth it so; and to impute it to us for our Righteousness, that is, as all that now by this Covenant he requireth to be personally done by us, who had formerly been under a harder condition, even the fulfilling of the Law by innocency, or suffering for sin; because he that doth not fulfil nor satisfie, as is said, yet if he believe, hath a right to the Justification merited by Christ, who did fulfil and satisfie. This is easie to be understood as undoubted truth by the willing; and the rest will be most con∣tentious, where they are most erroneous.

Errour 37. That sincere obedience, and all acts of Love, Re∣pentance, and Faith save one, do justifie us only before men; and of that speaketh St. James, ch. 2.

Contr. I must refer the Reader to other Books, in which I have fuly confuted this. How can men judge of the acts of Repentance, Faith, Love, &c. which are in the heart? And

James plainly speaketh of Gods imputing Righteousness to Abra∣ham, James 2.21, 23. And how should men justifie Abraham for k••lling his only Son? And how small a matter is Justifica∣tion by man, when we may be saved without it?

2. Sincere Obedience to God in Christ, is the condition of the continuance, or not losing our Justification here, and the secon∣dary part of the condition of our final sentential and executive Justification.

Errour 38. That our inherent Righteousness before described, hath no place of a condition in our Justification in the day of Judgement.

Contr. The Scriptures fully confuting this, I have else∣where cited. All those that say, we shall be judged according to our works, &c. speak against it: For to be judged, is only to be justified or condemned: So Rev. 22.14. Matth. 25, &c.

Errour 39 That there is no Justification at Judgement to be expected, but only a declaration of it.

Contr. The Decisive sentence and declaration of the Judge, is the most proper sense or sort of Justification, and the per∣fection of all that went before. If we shall not be then justi∣fied, then there is no such thing as Justification by Sentence: Nay, there is no such thing as a day of Judgement; or else all men must be condemned. For it is most certain that we must be justified, or condemned, or not-judged.

Errour 40. That no man ought to believe that the conditional Covenant, Act or Gift of Justification, belongeth to him as a mem∣ber of the lost world; or as a sinner in Adam; because God hath made no such gift or promise to any but to the Elect.

Contr. This is confuted on the by before.

Errour 41. That though it be false that the non-elect are elect, and that Christ dyed for them, yet they are bound to believe it; every man of himself, to prove that they are elect.

Contr. This is confuted on the by before. God bindeth, or biddeth no man to believe a lye.

Errour 42. That we must believe Gods Election, and our Ju∣stification, and the special Love of God to us, before we can love him with a special Love: Because it will not cause in us a special love, to believe only a common love of God, and such as he hath to the wicked and his enemies.

Contr. No man can groundedly believe the special Love of God to him, nor his own Election or Justification, before he hath (yea before he find in himself) a special love to God. Because he that hath no special love to God, must believe a lye if he be∣lieve that he is justified, or that ever God revealed to him that he is elect, or specially beloved of God: and no man hath any evidence or proof at all of his election, and Gods special love, till he have this evidence of his special love to God. Till he know this, he cannot know that any other is sincere.

2. They that deny or bl••spheme Gods common love to fallen man, and his universal pardoning Covenant, do their worst to keep men from being moved to the special Love of God by his common Love: But when they have done their worst, it shall stand as a sure obligation. Is there not reason enough to bind men to love God above all, even as one that yet may be their happiness in his own infinite Goodness, and all the revelations of it by Christ, and in his so loving the world, as to give his only Son, that whosoever believeth in him should not perish, but have everlasting life. And in his giving a free pardon of all sin to mankind, and offering life eternal to them, so that none but the final refusers shall lose it, and intreating them to accept it, &c? Is not all this sufficient in reason to move men to that love of God, if the Spirit help them to make use of Rea∣son (as he must do what Reasons soever are presented to them) unless men think that God doth not oblige them by any kind∣ness which they can possibly reject? or by any thing which many others do partake of?

Yet here note, that Gods common love to man, I do not mean, any which he hath to Reprobates, under the considera∣tion of final despisers of his Antecedent Love: But of that An∣tecedent Love it self, which he hath shewed to lost mankind in Christ.

And note also, that I do not deny but that Love of God in some men may be true, where their own presumption that God hath elected them, and loved them above others, before they had any proof of it, was an additional motive: But this is mans way, and not Gods.

Errour 43. That trusting to any thing, save God and Jesus Christ, for our salvation, is sin and damnable.

Contr. Confusion cheateth and choaketh mens understand∣ing. In a word, to trust to any thing but God, and Christ, and the holy Spirit, for any of that which is the proper part of God, of Christ, of the Spirit, is sin and damnable. But to trust to any thing or person, for that which is but his own part, is but our duty. And he that prayeth, and readeth, and heareth, and endeavoureth, and looketh to be never the better by them, nor trusteth them for their proper part, will be both heartless and formal in his work.

And I have shewed before, that the Scripture, the Promise, the Apostles, the Minister, and every Christian and honest man, hath a certain trust due to them for that which is their part, even in order to our salvation. I may trust only to the skill of the Physician, and yet trust his Apothecary, and the Boy that carryeth the Medicine for their part.

Errour 44. That it is sinful, and contrary to free grace, to look at any thing in our selves, or our own inherent righteousness, as the evidence of our Justification.

Contr. Then no man can know his Justification at all. The Spirit of Holiness and Adoption in our selves, is our earnest of salvation, and the witness that we are Gods children, and the pledge of Gods love; as is proved before. This is Gods seal, as God knoweth who are his; so he that will know it him∣self, must depart from iniquity, when he nameth Christ. If God sanctifie none but those whom he justifieth, then may the san∣ctified know that they are justified. Hath God delivered in Scripture so many signs or characters of the justified in vain?

Object. The witness of the Spirit only can assure us.

Ans. You know not what the witness of the Spirit is; or else you would know that it is the Spirit making us holy, and possessing us with a filial love of God, and with a desire to please him, and a dependance on him, &c. which is the witness, even by way of an inherent evidence (and helping us to per∣ceive that evidence, and take comfort in it.) As a childlike love, and a pleasing obedience, and dependance, with a likeness to the F••ther, is a witness, that is, an evidence which is your child.

Errour 45. That it is sinful to perswade wicked men to pray

for Justification, or any grace, or to do any thing for it; seeing their prayers and doings are abominable to God, and cannot please him.

Contr. Then it is sinful to perswade a wicked man from his wickedness: Praying and obeying, is departing from wicked∣ness. He that prayeth to be sanctified indeed, is repenting and turning from his sin to God. We never exhort wicked men to pray with the tongue, without the desire of the heart. Desire is the soul of prayer, and words are but the body: We per∣swade them not to dissemble: But as Peter did Simon, Acts 8. Repent and pray for forgiveness. And if we may not exhort them to good desires (and to excite and express the best de∣sires they have) we may not exhort them to conversion, Isa. 55.6, 10. Seek the Lord while he may be found, and call upon him while he is neer. Let the wicked forsake his way, &c. You see there that praying is a repenting act; and when we exhort them to pray, we exhort them to repent and seek God.

Object. But they have no ability to do it.

Ans. Thus the Devil would excuse sinners, and accuse God. Thus you may put by all Gods commands, and say, God should not have commanded them to repent, believe, love him, obey him, nor love one another, nor forbear their sins; for they have no ability to do it. But they have their natural faculties, or powers, and they have common grace; and Gods way of giving them special grace, is by meeting them in the use of his appointed means; and not by meeting them in an Ale-house, or in sinful courses. (However a soul may be met with in his persecuting, and God may be found of them that sought him not; yet that is not his usual, nor his ap∣pointed way.) Can any man of reason dream that it is not the duty of a wicked man to use any means for the obtaining of grace, or to be better; nor to do any thing towards his own recovery and salvation? Nature and Scripture teach men as soon as they see their sin and misery, to say, What must I do to be saved? As the re••••nting Jews, and Paul, and the Jaylor 〈◊〉〈◊〉▪ Acts 2.37. & Acts 8. & 16.

The prayers of a wicked man as wicked, are abominable; that 〈◊〉〈◊〉 ••oth his wicked prayers, and his praying to quiet and s••rengthen himself in his wickedness, or praying with the

tongue without the heart. The prayers which come from a common faith, and common good desires are better than none, but have no promise of Justification. But the wicked must be exhorted both to this, and more, even to repent, desire and pray sincerely.

Errour 46. It is sinful, and against free grace, to think that any works or actions of our own, are rewardable; or to say, that they are meritorious, though it be nothing but rewardableness that is meant by it.

Contr. The Papists have so much abused the word merit, by many dangerous op••nions about it, that it is now become more unmeet to be used by us than it was in ancient times, when the Doctors and Churches (even Austin himself) did commonly use it. But if nothing be meant by it, but rewardableness, or the relation of a duty to the reward as freely promised by God (as many Papists themselves understand it, and the ancient Fathers generally did) he that will charge a man with errour in doctrine for the use of an inconvenient word, is unchari∣table and perverse; especially when it is other mens abuse, which hath done most to make it inconvenient. The merit of the cause is a common phrase among all Lawyers, when there is commutative meriting intended. I have fully shewed in my Confession, that the Scripture frequently useth the word [wor∣thy] which is the same or full as much: And a subject may be said to merit protection of his Prince; and a scholar to merit praise of his Master, and a child to deserve love and respect from his Parents, and all this in no respect to commutative Ju∣stice, wherein the Rewarder is supposed to be a gainer at all; but only in governing distributive Justice, which giveth every one that which (by gift or any way) is his due. And that every good man, and every good action, deserveth praise, that is, to be esteemed such as it is. And that there is also a com∣parative merit, and a not meriting evil: As a Believer may be said not to deserve damnation by the Covenant of Grace, but only by (or according to) the Law of Nature or Works.

But to pass from the word merit (which I had rather were quite disused, because the danger is greater than the benefit) the thing signified thus by it, is past all dispute, viz. that what∣ever duty God hath promised a Reward to, that duty or work

is Rewardable according to the tenour of that promise: And they that deny this, deny Gods Laws, and Government, and Judgement, and his Covenant of Grace, and leave not them∣selves one promise for faith to rest upon: So certainly would all these persons be damned, if God in mercy did not keep them from digesting their own errours, and bringing them into practice.

Errour 47. God is pleased with us only for the righteousness of Christ, and not for any thing in our selves.

Contr. This is sufficiently answered before. He blasphemeth God, who thinketh that he is no better pleased with holiness than with wickedness; with well doing, than with ill doing. They that are in the flesh cannot please God, Rom. 8.6, 7. but the spiritual and obedient may. Without faith it is impossible to please him, because unbelievers think not that he is a Rewarder, and therefore will not seek his reward aright: But they that will please him, must believe that he is, and that he is a rewarder of them that diligently seek him, Heb. 11.6. They forget not to do good and distribute, because with such sacrifices God is well pleased, Heb. 13. And in a word, it is the work of all their lives to labour, that whether living or dying they may be accepted of him, 2 Cor. 5.8, 9. and to 〈◊〉〈◊〉 ••uch, and to do those things as are pleasing in his sight. Nay, 〈◊〉〈◊〉 add that as the glory of God, that is, the glorious demonst••••••ion or appearance of himself in his works, is materially the ultimate end of man; so the pleasing of himself in this his glory shining in his Image and Works, is the very apex, or highest formal notion of this ul∣timate end of God and of man, as far as is within our reach.

No mans works please God out of Christ, both because they are unsound and bad in the spring and end, and because their faultiness is not pardoned. But in Christ, the persons and duties of the godly are pleasing to God, because they have his Image, and are sincerely good, and because their former sins, and present imperfections are forgiven for the sake of Christ (who never reconciled God to wickedness.

Errour 48. It is m••rcenary to work for a reward, and legal to set men on doing for salvation.

Contr. It is legal or foolish to think of working for any

reward, by such meritorious works as make the reward to be not of grace, but of debt, Rom. 4.4. But he that maketh God him∣self, and his everlasting love to be his reward, and trusteth in Christ the only reconciler, as knowing his guilt and enmity by sin; and laboureth for the food which perisheth not, but endureth to everlasting life; and layeth up a treasure in Hea∣ven, and maketh himself friends of the Mammon of unrighte∣ousness, and layeth up a good foundation for the time to come, laying hold upon eternal life, and striverh to enter in at the strait gate, and fighteth a good fight, and finisheth his course for the Crown of Righteousness, and suffereth persecution for a reward in Heaven, and prayeth in secret that God may re∣ward him, and alwaies aboundeth in the work of the Lord, because his labour is not in vain in the Lord, and endureth to the end, that he may be saved, and is faithful to the death, and overcometh, that he may receive the Crown of Life: this man taketh Gods way, and the only way to Heaven; and they that thus seek not the reward (being at the use of reason) are never like to have it.

Errour 49. It is not lawful for the justified to pray for the pardon of any penalties, but temporal.

Contr. The ground of this is before overthrown.

Errour 50. It is not lawful to pray twice for the pardon of the same sin; because it implieth unbelief, as if it were not pardoned already.

Contr. It is a duty to pray oft and continuedly for the par∣don of former sins: 1. Because pardon once granted must be continued; and therefore the continuance must be prayed for: If you say, It is certain to be continued, I answer, then it is as certain that you will continue to pray for it (and to live a holy life.) 2. Because the evils deserved, are such as we are not perfectly delivered from, and are in danger of more daily. And therefore we must pray for daily executive pardon, that is, impunity; and that God will give us more of his Spirit, and save us from the fruit of former sin: Because our right to fu∣ture impunity is given before all the impunity it self. 3▪ And the compleat Justification from all past sins, is yet to come at the day of Judgement. And all this, (besides that some that have pardon, know it not) may and must be daily prayed for.

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

Errour 51. The Justified must not pray again for the pardon of the sins before conversion.

Contr. What was last said confuteth this.

Errour 52. No man at all may pray for pardon, but only for assurance: For the sins of the Elect are all pardoned before they were born: and the non-elect have no satisfaction made for their sins, and therefore their pardon is impossible.

Contr. Matth. 6. Forgive us our trespasses &c.

These consequences do but shew the falshood of the ante∣cedents.

Errour 53. No man can know that he is under the guilt of any sin; because no man can know but that he is elect, and conse∣quently justified already.

Contr. No infidel, or impenitent person is justified.

Errour 54. Christ only is covenanted with by the Father, and he is the only Promiser as for us, and not we for our selves.

Contr. Christ only hath undertaken to do the work of Christ; but man must undertake, and promise, and covenant, even to Christ himself, that (by the help of his grace) he will do his own part. Or else no man should be baptized. What a Baptism and Sacramental Communion do these men make? He that doth not covenant with the Father, Son, and Holy Spirit, hath no right to the benefits of Gods part of the Cove∣nant. And no man (at age) can be saved that doth not both promise and perform.

Errour 55. We are not only freed from the condemning sen∣tence of the Law; but freed also from its commands.

Contr. We are not under Moses Judaical Law, which was proper to their Nation, and their Proselites: Nor are we un∣der a necessity or duty, of labouring after perfect obedience in our selves, as the condition of our Justification or Salvation; but to renounce all such expectations. Nor will the Law of Works it self ever justifie us (as some affirm) as having per∣fectly fulfilled it by another: But we are justified against its charge, and not by it, by the Covenant of Grace, and not of Works. But perfect obedience to all the Law of Na∣ture, and all the Commands of Christ, is still our duty, and sincere obedience is necessary to our salvation. All our duty is not supererrogation.

Errour 56. When a man doubteth whether he be a Believer or penitent, he must believe that Christ repented and believed for him.

Contr. Christ never had sin to repent of; and it is not pro∣per to say one repenteth of anothers sin; Christ believed his Father; but had no use for that faith in a Mediatour which we must have. He that repenteth not, and believeth not him∣self, shall be damned: Therefore you may see how Christ re∣pented and believed for us.

Errour 57. A man that trusteth to be justified at the day of Judgement, against the charge of unbelief, impenitency and hypo∣crisie, by his own faith, repentance and sincerity, as his particular subordinate Righteousness, and not by Christs Righteousness imputed only sinneth against free grace.

Contr. Christs Righteousness is imputed or given to none, nor shall justifie any that are true Ʋnbelievers, Impenitent or Hypocrites: Therefore if any such person trust to be justified by Christ, he deceiveth him. If the 〈◊〉〈◊〉 be, Thou art an Infidel or impenitent, it is frivolous to say, But Christ obeyed, suffered, or believed, or repented for me. But he that will then be justi∣fied against that charge, must say, and say truly, I truly be∣lieved, repented and obeyed.

Errour 58. There is no use for a Justification against any such false accusation before God, who knoweth all mens hearts.

Contr. 1. You might as well say, There is no use of judg∣ing men according to what they have done, when God know∣eth what they have done already. 2. We are to be justified by God before men and Angels, that Christ may be glorified in his Saints, and admired in all them that believe, because the Gospel was believed by them, 2 Thes. 1.10, 11. And not only the mouth of iniquity may be stopped, and open false accusa∣tions confuted; but that the prejudices and heart-slanders of the wicked may be refelled, and our righteousness be brought forth as the light, and our judgement as the noon day: That all the false judgements and reproaches of the wicked against the just may be confounded; and they may answer for all their ungodly sayings, and hard speeches (as Henoch prophe∣sied) against the godly: and that they that speak evil of us, because we run not with them to all excess of riot, may give

an account to him who is ready to judge the quick and the dead, 1 Pet. 4.4, 5. And that all may be set straight which men made crooked, and hidden things be all brought to light.

3. And we must be better acquainted with the ingenuity of the great accuser of the Brethren, before we can be sure that he who belyed God to man, will not bely man to God; seeing he is the Father of lyes, and did so by Job, &c.

4. But we m••st not think of the day of Judgement, as a day of talk between God, and Satan, and Man; but as a day of DECISIVE LIGHT or manifestation. And so the case is out of doubt. The Faith, Repentance and Sincerity of the just will be there manifest, against all former or latter, real or vertual calumnies of men or devils to the contrary.

5. But above all let it be marked, that nothing else can be matter of controversie to be decided. That Christ hath obeyed, and suffered, and satisfied for Believers sins, and made a te∣stament or covenant to pa••••••n all true Believers, will be known to the accuser, and past all doubt. The day of Judgement is not to try Christs obedience and sufferings, nor to decide the case whether he fulfilled the Law, and satisfied for sin, or made a pardoning Covenant to Believers: But whether we have part in him or not, and so are to be justified by the Gospel-Covenant, through his merits against the Legal Covenant: And whether we have fulfilled the conditions of the pardoning Covenant or not. This is all that can be then made a Controversie; this is the secrets of mens heart and case that must be opened before the world by God. However we doubt not, but the glory of all will redound to Christ, whose merits are unquestioned.

6. Note also, that Christ will be the Judge on supposition of his merits, and not the party to be tryed and judged.

7. Note also, that we are to be judged by the New Cove∣nant or Law of Liberty, and therefore it is the condition of that Covenant (as made with us) which is to be enquired after.

8. Note also that Christ himself in Matth. 25. (and every where) when he describeth the day of Judgement, doth not at all speak of any decision of such a controversie, as whether he was the Lamb of God, who took away the sins of the world?

or whether he did his part or not; but only whether men did their parts or not, and shewed the sincerity of their love to God and him, by venturing all for him, and owning him in his servants, to their cost and hazard. And the fruit of Christs part is only mentioned as a presupposed thing▪ Come ye blessed of my Father, inherit the Kingdom prepared for you— For I was hungry, &c. The Preparation (in Gods Decree and Christs merits) is unquestioned, and so is the donation to all true Believers; therefore it is the case of their Title to this gift, and of the condition or evidence of their title, which is here tryed and decided.

Lastly, Note that upon the decision, in respect of both to∣gether (Christs Merits and Covenant as supposed, and their own true Faith, and Love, as manifested decisively) they are called Righteous, v. 46. The Righteous into life eternal.

So much to take the stumbling-blocks out of the way of Faith, about Free-Grace and Justification, which the weak∣ness of many well meaning erroneous men hath laid there of late times, to the great danger or impediment of weak Be∣lievers.

Isa. 57.14. Take up the stumbling-block out of the way of my people.

Levit. 19.14. Thou shalt not put a stumbling-block before the blind, but shalt fear thy God.

CHAP. IX. How to live by Faith, in order to the exercise of other graces and duties of Sanctification, and Obedience to God. And first of the Doctrinal Directions.

WE cannot by Faith promote Sanctification, unless we understand the nature and reasons of Sanctification. This therefore must be our first endeavour.

The word [Sanctified] doth signifie that which is separated to God from common uses.] And this separation is either by God himself (as he hath sanctified the Lords day, &c.) or by mans

dedication; either of persons to a holy office; and so the Mini∣sters of Christ are sanctified in their Ordination (which is a Con∣secration) and their self-dedication to God. (And it is high sa∣criledge in themselves, or any other, that shall alienate them unjustly from their sacred calling and work.) Or of things to holy uses; (as places and utensils may be sanctified: Or it may be a dedication of persons to a holy state, relation and use; as is that of every Christian in his Baptism▪ and this is either an external dedication; and so all the baptized are sanctified and holy, or an internal Dedication, which if it be sincere, it is both actual and habitual; when we both give up our selves to God in Covenant, and are also disposed and inclined to him; and our hearts are set upon him; yea and the life also consisteth of the exercise of this disposition, and performance of this cove∣nant. This is the Sanctification which here I speak of. And so much for the name.

The doctrinal Propositions necessary to be understood about it, are these (more largely and plainly laid down in my Con∣fession, Chap. 3.)

Prop. 1. So much of the appearance or Image of God as there is upon any creature, so much it is good and amiable to God and man.

Object. God loveth us from eternity, and when we were his enemies; not because we were good, but to make us better than we were.

Answ. Gods Love (and all Love) consisteth formally in complacency. God hath no complacency in any thing but in good; or according to the measure of its goodness: From eter∣nity God foreseeing the good which would be in us, loved us as good in esse cognito; and not as actually good, when we were not. When we were his enemies, he had a double love to us (or complacency) the one was for that natural good which re∣mained in us as we were men, and repairable, and capable of being made Saints. The other was for that foreseen goodes in esse cognito, which he purposed in time to come, to put upon us. This complacency exceeded not at all the good which was the object of it: But with it was joyned a will and purpose to give us grace and glory hereafter; and thence it is called, A Love of Benevolence: Not but that complacency is the true ac∣tion

of Love; and Benevolence, or a purpose to give benefits, is but the fruit of it. But if any will needs call the Benevolence alone by the name of Love, we deny not in that sense that God loveth Saul a persecutor, as well as Paul an Apostle; in that his purpose to do him good is the same.

Object. God loveth us in Christ, and for his righteousness, and not only for our own inherent holiness.

Answ. 1. The Benevolence of God is exercised towards us in and by Christ; and the fruits of his Love are Christ himself, and the mercies given us with Christ, and by Christ. And our Pardon, and Justification, and Adoption, and Acceptance is by his meritorious righteousness: And it is by him that we are possessed with Gods Spirit, and renewed according to his Image, in Wisdom, and Righteousness, and Holiness: And all this relative and inherent mercy we have as in Christ, related to him, without whom we have nothing: And thus it is that we are accepted and beloved in him, and for his righteousness. But Christ did not die or merit to change Gods Nature, and make him more indifferent in his Love to the holy and the unholy, or equally to the more holy, and to the less holy. But his complacency is still in no man further than he is made truly amiable in his real holiness, and his relation to Christ, and to the Father. (The Doctrine of Imputation is opened before.) John 16.27. The Father himself loveth you, because ye have loved me, and believed, &c. And 14.21. He that loveth me, shall be loved of my Father— As God loved us with the love of benevolence, and so much complacence as is before described before we loved him (1 John 4.10. Ephes. 2.4.) so he now loveth us compla∣centially for his Image upon us, and so much of his grace as is found in us; and also for our relation to his Son, and to him∣self, which we stand in by this grace: But as he loveth not Saul a persecutor, under the notion of a fulfiller of his Law in Christ; so neither doth he love David in his sin, under the no∣tion of one that is without sin, and perfect, as having fulfilled the Law in Christ: But so loveth him in Christ, as to pardon his sin, and make him more lovely in himself, by creating a clean heart, and renewing a right spirit within him, for the sake of the satisfaction and merits of Christ.

Prop. 2. Holiness is Gods Image upon us, and that which was our primitive amiableness, Col. 3.10.

Prop. 3. The loss of Holiness, was the loss of our amiable∣ness, and our state of enmity to God.

Prop. 4. Holiness consisteth in 1. Our resignation of our selves to God as our Owner, and submission to his Pro∣vidence: 2. And our subjection to God as our Ruler; and obedience to his Teaching and his Laws: 3. And in Thankfulness and Love to God as our Chief Good, efficiently and finally.

Prop. 5. Love is that final perfective act, which implyeth and comprehendeth all the rest; and so is the fulfilling of the Law, and the true state of sanctification, Rom. 13.10. Matth. 22.37. Mark 12.33. 1 John 7.16.

Prop. 6. Heaven it self, as it is our ultimate end and per∣fection, is but our perfect Love to God maintained by perfect vision of him, with the perfect reception of his Love to us.

Prop. 7. Therefore it was Christs great business in the world, to destroy the works of the Devil, and to bring us to this perfect Love of God.

Prop. 8. Accordingly the greatest use of Faith in Christ is to subserve and kindle our Love to God.

Prop. 9. This it doth two special waies: 1. By procuring the pardon of sin, which forfeited the grace of the Spirit; that so the Spirit may kindle the Love of God in us: 2. By actual beholding the Love of God, which shineth to us most gloriously in Christ, by which our Love must be excited, as the most suitable and effectual means, John 3.1. & 4.10.

Prop. 10. Our whole Religion therefore consisteth of two parts: 1. Primitive Holiness, restored and perfected: 2. The restoring and perfecting means: Or 1. Love to God, the final and mor•• excellent part: 2. Faith in Christ, the mediate part. Faith causing Love, and Love caused by Faith, 1 Cor. 12. last, & 13. Rom. 8.35. Ephes. 6.23. 1 Tim. 1.5. 2 Thes. 3.5. 1 Cor. 2.9. & 8.3. Rom. 8.28. James 1.12. & 2.5. 1 Pet. 1.8.

Prop. 11. Repentance towards God, is the souls return to

God in Love; and Regeneration by the Spirit, is the Spirits begetting us to the Image and Nature of God our heavenly Father, in a heavenly Love to him: So that the Holy Ghost is given us to work in us a Love to God, which is our sanctification, Rom. 5.5. Titus 3.4, 5, 6, 7. 2 Cor. 13.14. 1 John 4.16.

Prop. 12. When Sanctification is mentioned as a gift con∣sequent to Faith, it is the Love of God as our Father in Christ, and the Spirit of Love, that is principally meant by that Sanctification.

Prop. 13. The pardon of sin consisteth more in forgiving the poenam damni, the forfeiture and loss of Love, and the Spirit of Love, than in remitting any corporal pain of sense. And the restoring of Love, and the Spirit of Love, and the perfecting hereof in Heaven, is the most eminent part of our executive Pardon, Justification and Adoption. Thus far Sanctification is Pardon it self, Rom. 8.15, 16, 17. Gal. 4 6. 1 Cor. 6.10, 11. Titus 3.6, 7. Titus 2.13, 14. Rom. 6. Rom. 8.4, 10, 13.

Prop. 14. The pardon of the pain of sense, is given us as a means, to the executive pardon of the pain of loss, that is, to put us in a capacity, with doubled obligations and advantages to Love God, Luke 7.47.

Prop. 15. Sanctification therefore being better than all other pardon of sin, as being its end; we must value it more, and must make it our first desire to be as holy as may be, that we may need as little forgiveness as may be, and in the second place only desire the pardon of that which we had rather not have committed; and not make pardon our chief desire, Rom. 6, & 7, & 8. throughout, Gal. 5.17. to the end.

Prop. 16. Holiness is the true Morality; and they that pre∣fer the preaching, and practice of Faith in Christ, b••∣fore the preaching and practice of Holiness, and sleight this as meer morality, do prefer the means before the end, and their physick before their health: And they that preach or think to practise Holiness, without Faith in Christ, do dream of a cure without the only Physician of souls. And they that preach up Morality

as consisting in meer justice, charity to men, and tempe∣rance, without the Love of God in Christ, do take a branch cut off and withered, for the tree.

Some ignorant Sectaries cry down all Preaching, as meer morality, which doth not frequently toss the name of Christ, and Free Grace.

And some ungodly Preachers, who never felt the work of Faith or Love to God in their own souls, for want of holy experience, savour not, and understand not holy Preaching; and therefore spend almost all their time, in declaiming against some particular vices, and speaking what they have learned of some vertues of sobriety, justice or mercy. And when they have done, cover over their ungodly unbelieving course, by reproaching the weaknesses of the former sort, who cry down Preaching meer morality. But let such know, that those Mi∣nisters and Christians, who justly lament their lifeless kind of Preaching, do mean by morality, that which you commonly call Ethicks in the Schools, which leaveth out not only Faith in Christ, but the Love of God, and the Sanctification of the Spirit, and the heavenly Glory. And they do not cry down true morality, but these dead branches of it, which are all your morality: It is not morality it self inclusively that they blame, but meer morality, that is, so much only as Aristotles Ethicks teach, as exclusive to the Christian Faith and Love. And do you think with any wise men (or with your own consciences long to find it a cloak to your Infidel or unholy hearts and doctrine, to mistake them that blame you, or to take advan∣tage of that ignorance of others? The Grace of our Lord Jesus Christ, and the Love of God the Father, and the Communion of the Holy Ghost, do shut up your Liturgy by way of Benediction; but it is almost all shut out of your Sermons, unless a few heart∣less customary passages: And when there is nothing less in your preaching, than that which is the substance of your Bap∣tismal Covenant and Christianity, and your customary Bene∣diction; you do but tell the people what kind of Christianity you have, and what Benediction: that is, that you are neither truly Christians, nor Blessed.

True Morality, or the Christian Ethicks, is the Love of God

and man, stirred up by the Spirit of Christ, through Faith; and exercised in works of Piety, Justice, Charity and Temperance, in order to the attainment of everlasting happiness, in the perfect vi∣sion and fruition of God. And none but ignorant or brain-sick Sectaries, will be offended for the Preaching of any of this Morality. Luke 11.42. W•• to you Pharisees; for ye tythe Mint and Rue—and pass over Judgment and the Love of God: These ought ye to have done, and not to leave the other undone.

CHAP. X. The Practical Directions to live by Faith, a life of Holiness or Love.

Direct. 1. TAke Jesus Christ as a Teacher sent from Heaven; the best and surest revealer of God and his Will unto mankind.

All the Books of Philosophers are sapless and empty, in com∣parison of the teaching of Jesus Christ; they are but enquiries into the nature of the creatures, and the lowest things, most im∣pertinent to our happiness or duty: Or if they rise up to God, it is but with dark and unpractical conjectures, for the most part of them: and the rest do but grope and fumble in ob∣scurity. And their learning is mostly but useless speculations, and striving about words and sciences falsly so called, which little tend to godly edifying. It is Christ who is made wisdom to us, as being himself the wisdom of God. If you knew but where to hear an Angel, you would all prefer him before Aristotle or Plato, or Cartesius, or Gassendus; how much more the Son himself? He is the true Light, to lighten every man that will not serve the Prince of darkness. Christians were first called Christs Disciples▪ and therefore to learn of him the true knowledge of God, is the work of every true Believer, John 17.••. Acts 3.23. John 8.43, 47. & 10.3, 27. & 12.47. & 14.24. Matth. 17.5.

Direct. 2. Remember that Christs way of Teaching is; 1: By his Word, 2. His Ministers; 3. And his Spirit conjunct, and the place for his Disciples is in his Church.

1. His Gospel written is his Book which must be taught us. 2. His Ministers office is to teach it us. 3. His Spirit is inwardly to illuminate us that we may understand it. And he that will despise or neglect either the Scripture, Ministry or Spirit, is never like to learn of Christ.

Direct. 3. Look on the Lord Jesus, and the work of mans Re∣demption by him, as the great designed Revelation of the Fathers Love and Goodness; even as the fabrick of the world is set up to be the Glass or Revelation (eminently) of his Greatness.

Therefore as you chuse your Book for the sake of the Science or subject which you would learn; so let this be the designed, studied, constant use which you make of Christ, to see and admire in him the Fathers Love. When you read your Grammar, if one ask you, why? you will say it is to learn the language which it teacheth; and he that readeth Law-books, or Philosophy, or Medicine, it is to learn Law, Philosophy or Phy∣sick: so whenever you read the Gospel, meditate on Christ, or hear his Word; if you are askt why you do it? be able to say, I do it to learn the Love of God, which is no where else in the world to be learnt so well. No wonder if Hypocrites have learned to mortifie Scripture, Sermons, Prayers, and all other means of grace; yea all the world which should teach them God; and to learn the letters, and not the sense: But it is most pittiful that they should thus mortifie Christ himself to them; and should gaze on the glass, and never take much notice of the face even of the Love of God which he is set up to de∣clare.

Direct. 4. Therefore congest all the great discoveries of this Love, and set them all together in order; and make them your daily study, and abhor all doctrines or suggestions from men or de∣vils, which tend to disgrace, diminish or hide this revealed Love of God in Christ.

Think of the grand design it self; the reconciling and saving of lost mankind: Think of the gracious nature of Christ; of his wonderful condescention in his incarnation in his life and do∣ctrine, in his sufferings and death; in his miracles and gifts: Think of his merciful Covenant and Promises; of all his benefits given to his Church; and all the priviledges of his Saints; of pardon and peace, of his Spirit of Holiness, of preservation and

provision, of resurrection and justification, and of the life of glory which we shall live for ever. And if the Faith which looketh on all these, cannot yet warm your hearts with love, nor en∣gage them in thankful obedience to your Redeemer, certainly it is no true and lively Faith.

But you must not think narrowly and seldom of these mer∣cies; not hearken to the Devil or the doctrine of any mistaken Teachers, that would represent Gods Love as vailed or ec∣clipsed; or shew you nothing but wrath and flames. That which Christ principally came to reveal, the Devil principally striveth to conceal, even the Love of God to sinners; that so that which Christ principally came to work in us, the Devil might principally labour to destroy; and that is, our love to him that hath so loved us.

Direct. 5. Take heed of all the Antinomian Doctrines before recited, which, to extol the empty Name and Image of Free Grace, do destroy the true principles and motives of holiness and obedience.

Direct. 6. Exercise your Faith upon all the holy Scriptures, Precepts, Promises and Threatnings, and not on one of them alone. For when God hath appointed all conjunctly for this work, you are unlike to have his blessing, or the effect, if you will lay by most of his remedies.

Direct. 7. Take not that for Holiness and Good Works, which is no such thing; but either mans inventions, or some common gifts of God.

It greatly deludeth the world, to take up a wrong descrip∣tion or character of Holiness in their minds. As 1. The Pa∣pists take it for Holiness, to be very observant in their adoration of the supposed transubstantiated Host; to use their reliques, pilgrimages, crossings, prayers to Saints and Angels, anointings, Candles, Images, observation of meats and daies, penance, au∣ricular confession, praying by numbers and hours on their beads, &c. They think their idle ceremonies are holiness, and that their hurtful austerities, and self-afflictings (by rising in the night, when they might pray as long before they go to bed) (and by whipping themselves) to be very meritorious parts of Religion. And their vows of renouncing marriage and propriety, and of absolute obedience, to be a state of perfection.

2. Others think that Holiness consisteth much in being re∣baptized, and in censuring the Parish-Churches and Ministers as Null, and in withdrawing from their communion; and in avoiding forms of prayer, &c.

3. And others (or the same) think that more of it consist∣eth in the gifts of utterance, in praying, and preaching, than indeed it doth; and that those only are godly, that can pray without book (in their families, or at other times) and that are most in private meetings; and none but they.

4. And some think that the greatest parts of Godliness, are the spirit of bondage to fear; and the shedding of tears for sin; or finding that they were under terrour, before they had any spiritual peace and comfort; or being able to tell at what Ser∣mon, or time, or in what order, and by what means they were converted.

It is of exceeding great consequence, to have a right appre∣hension of the Nature of Holiness, and to escape all false con∣ceits thereof. But I shall not now stand further to describe it, because I have done it in many Books, especially in my Rea∣sons of the Christian Religion, and in my [A Saint, or a Bruit] and in a Treatise only of the subject called The character of a sound Christian.

Direct. 8. Let all Gods Attributes be orderly and deeply print∣ed in your minds; (as I have directed in my book called, The Divine Life.) For it is that which must most immediately form his Image on you. To know God in Christ is life eternal, John 17.3.

Direct. 9. Never separate reward from duty, but in every religious or obedient action, still see it as connext with Heaven. The means is no means but for the end; and must never be used but with special respect unto the end. Remember in reading, hearing, praying, meditating in the duties of your callings and relations, and in all acts of charity and obedience; that All this is for Heaven. It will make you mend your pace, if you think believingly whither you are going, Heb. 11.

Direct. 10. Yet watch most carefully against all proud self-esteeming thoughts of proper merit as obliging God; or as if you were better than indeed you are. For Pride is the most pernicious vermine that can breed in gifts or in good works. And the

better you are indeed, the more humble you will be, and apt to think others better than your self.

Direct. 11. So also in every temptation to sin, let Faith see Heaven open, and take the temptation in its proper sense, q. d. [Take this pleasure instead of God: sell thy part in Heaven for this preferment or commodity: cast away thy soul for this sensual delight.] This is the true meaning of every temptation to sin, and only Faith can understand it. The Devil easily prevaileth, when Heaven is forgotten and out of sight; and pleasure, com∣modity, credit and preferment, seem a great matter, and can do much, till Heaven be set in the ballance against them; and there they are nothing, and can do nothing, Phil. 3.7, 8, 9. Heb. 12.1, 2, 3. 2 Cor. 4.16, 17.

Direct. 12. Let Faith also see God alwaies present. Men dare do any thing when they think they are behind his back; even truants and eye-servants will do well under the Masters eye: Faith seeing him that is invisible (Heb. 11.) is it that sanctifieth heart and life. As the Attributes of God are the seal which must make his Image on us; so the apprehension of his presence setteth them on, and keepeth our faculties awake.

Direct. 13. Be sure that Faith make Gods acceptance your full reward, and set you above the opinion of man.

Not in self-conceitedness, and pride of your self-sufficiency, to set light by the judgment of other men: (That is a heinous sin of it self, and doubled when it is done upon pretence of living upon God alone.) But that really you live so much to God alone, as that all men seem as nothing to you, and their opinion of you, as a blast of wind, in regard of any felicity of your own, which might be placed in their love or praise: Though as a means to Gods service, and their own good, you must please all men to their edification, and become all things to all men, to win them to God, Gal. 1.10, 11. Rom. 15.1, 2. Prov. 11.30. 1 Cor. 9.22. & 10.33. yea and study to please your Governours as your duty, Titus 2.9. But as man-pleasing is the Hypocrites work and wages; so must the pleasing of God be ours, though all the world should be displeased, Matth. 6.1, 2, 3, 5, 6, &c. 2 Tim. 2.4. 1 Cor. 7.32. 1 Thes. 4.1. 2 Cor. 5.8, 9. 1 Thes. 2.4. 1 John 3.22.

Direct. 14. Let the constant work of Faith be, to take you off the life of sense, by mortifying all the concupiscence of the flesh, and over-powering all the objects of sense.

The neerness of things sensible, and the violence and un∣reasonableness of the senses and appetite, do necessitate Faith to be a conflicting grace. Its use is to illuminate, elevate and corroborate Reason, and help it to maintain its authority and government. The life of a Believer is but a conquering war∣fare between Faith and Sense, and between things unseen, and the things that are seen. Therefore it is said, that they th•••• are in the flesh cannot please God; because the flesh b••ing the pre∣dominant principle in them, they most savour and mind the things of the flesh; and therefore they can do more with them, than the things of the Spirit can do, when both are set before them, Rom. 8.5, 6, 7, 8.

Direct. 15. Let Faith set the example, first of Christ, and next of his holiest servants, still before you.

He that purposely lived among men in fl••sh, a life of holi∣ness and patience, and contempt of the world, to be a pattern or example to us, doth expect that it be the daily work of Faith to imitate him; and therefore that we have this Copy still before our eyes. It will help us when we are sluggish, and sit down in low and common things, to see more noble things before us. It will help us when we are in doubt of the way of our duty; and when we are apt to favour our corruptions: It will guide our minds, and quicken our desires, with a holy ambition and covetousness to be more holy: It will serve us to answer all that the world or flesh can say, from the con∣trary examples of sinning men: If any tell us what great men, or learned men think, or say, or do, against Religion, and for a sinful life; it is enough, if Faith do but tell us presently, what Christ, and his Apostles, and Saints, and Martyrs, have thought, and said, and done to the contrary, Mat. 11.28, 29. 1 Pet. 2.21. John 13.15. Phil. 3.17. 2 Thes. 3.9. 1 Tim. 4.12. Ephes. 5.1. Heb. 6.12. 1 Thes. 1.6. & 2.14.

Direct. 16. Let your Faith set all graces on work in their proper order and proportion; and carry on the work of holiness and obedience in harmony; and not set one part against another, nor look at one while you forget or neglect another.

Every grace and duty is to be a help to all the rest: And the want or neglect of any one, is a hinderance to all: As the want of one wheel or smaller particle in a clock or watch, will make all stand still, or go out of order. The new creature consisteth of all due parts, as the body doth of all its members. The soul is as a musical instrument, which must neither want one string, nor have one out of tune, nor neglected, without spoil∣ing all the melody. A fragment of the most excellent work, or one member of the comliest body cut off, is not beautiful: The beauty of a holy soul and life, is not only in the quality of each grace and duty, but much in the proportion, feature and harmony of all. Therefore every part hath its proper armour, Ephes. 6.11, 12, 13▪ 14. And the whole armour of God must be put on: Because all fulness dwelleth in Christ; we are compleat in him, as being sufficient to communicate every grace. Epa∣phras laboured alwaies fervently in prayers for the Colossians, that they might stand perfect and compleat in all the Will of God, Col. 4.12. James 1.4. Let patience have her perfect work, that ye may be perfect and entire, wanting nothing. We oft comfort our selves, that though we want the perfection of degrees, yet we have the perfection of parts, or of integrity. But many are fain to prove this only by inferring, that he that hath one grace, hath all; but as to the discerning and orderly use of all, they are yet to seek.

CHAP. XI. Of the Order of Graces and Duties.

BEcause I find not this insisted on in any Writers for the peoples instruction, as it ought, I will not pass over so needful a point without some further advertisement about it. I will therefore shew you, 1. What is the compleatness and the harmony to be desired: 2. What are our contrary defects and distempers: 3. What are the causes of them, and what must be the cure: 4. Some useful Inferences hence arising.

I. He that will be compleat and entire, must have all these Graces and Duties following.

1. A solid and clear understanding of all the great, the need∣ful and practical matters of the sacred Scriptures, 2 Tim. 3.16. (And if he have the understanding of the Scripture languages, and the customs of those times, and other such helps, his un∣derstanding of the Scripture will be the more compleat, Acts 26.3. If he have not, he must make use of other mens.)

2. A settled well grounded Belief of all Gods supernatural Revelations (as well as the knowledge of natural ve∣rities.)

3. Experience to make this knowledge and belief to be satis∣factory, powerful and firm. Especially the experience of the Spirits effectual operations in our selves, by the means of this word, Rom. 5.4. & 8.9. Gal. 4.6.

4. The historical knowledge of the Scripture matters of fact, and how God in all ages (since Scripture times) hath fulfilled his Word, both promises and threatnings, and what Christ, and Satan, Grace and Sin, have been doing in the world. Therefore the Scripture is written so much by way of history; and therefore the Jews were so often charged to tell the history of Gods works to their children, 1 Cor. 10.1, 2, 6, 7, 11. Exod. 12.29. Deut. 26.22. Josh. 4.6, 21, 22. & 22▪ 24, 27. Therefore the writing of Church-history is the duty of all ages, because Gods Works are to be known, as well as his Word: And as it is your forefathers duty to write it, it is the childrens duty to learn it (or else the writing it would be vain.) He that knoweth not what state the Church and world is in, and hath been in, in former ages, and what God hath been doing in the world, and how errour and sin have been resisting him, and with what success, doth want much to the compleating of his knowledge.

5. And he must have prudence to discern particular cases; and to consider of all circumstances, and to compare things with things, that he may discern his duty, and the seasons and manner of it; and may know among inconsistent seeming duties, which is to be preferred; and when and what circum∣stances or accidents do make any thing a duty which else would be no duty or a sin; and what accidents make that a sin which without them would be a duty. This is the knowledge which must make a Christian entire or compleat.

2. And in his Will there must be 1. A full resignation and submission to the Will of God his Owner; and a full subjection and obedience to the Will of God his Governour; yielding readily, and constantly, and resolut••ly to the commands of God, as the Scholar obeyeth his Master, and as the second wheel in the clock is moved by the first: And a close adhering to God as his chief Good, by a Thankful Reception of his Benefits; and a de∣sirous seeking to enjoy, and glorifie him, and please his Will: In a word, loving him as God, and taking our chiefest compla∣cency in pleasing him; in loving him, and being loved of him.

2. And in the same will there must be a well regulated Love, to all Gods works, according as he is manifested or glorified in them: To the humanity of our Redeemer; to the glory of Hea∣ven, as it is a created thing; to the blessed Angels, and perfect∣ed spirits of the just, to the Scripture, to the Church on earth, to the Saints, the Pastors, the Rulers, the holy Ordinances, to all mankind, even to our enemies; to our selves, our souls, our bodies, our relations, our estates, and mercies of every rank.

3. And herewithall must be a hatred of every sin in our selves and others: Of former sin, and present corruption, with a penitential displicence and grief; and of possible sin, with a vigilancy and resistance to avoid it.

3. And in the Affections there must be a vivacity and sober fervency, answering to all these motions of the Will; in Love, Delight, Desire, Hope, Hatred, Sorrow, Aversation and Anger; the complexion of all which is godly Zeal.

4. In the vital and executive Power of the soul, there must be a holy activity, promptitude and fortitude, to be up and doing, and to set the sluggish faculties on work; and to bring all knowledge and volitions into practice, and to assault and conquer enemies and difficulties. There must be the Spirit of Power (though I know that word did chiefly then denote the Spirit of Miracles, yet not only) and of Love, and of a sound mind.

5. In the outward members there must be by use a habit of ready obedient execution of the souls commands: As in the tongue a readiness to pray, and praise God, and declare his Word, and edifie others; and so in the rest.

6. In the senses and appetite, there must by use be a habit

of yielding obedience to Reason; that the senses do not rebel and rage, and bear down the commands of the mind and will.

7. Lastly, In the Imagination there must be a clearness or purity from filthiness, malice, covetousness, pride and vanity; and there must be the impressions of things that are good and use∣ful; and a ready obedience to the superiour faculties, that it may be the instrument of holiness, and not the shop of temp∣tations and sin, nor a wild, unruly, disordered thing.

And the harmony of all these must be as well observed as the matter: As

1. There must be a just Order among them: every duty must keep its proper place and season.

2. There must be a just proportion and degree: some graces must not wither, whilst others alone are cherished: nor some duties take up all our heart and time, whilst others are almost laid by.

3. There must be a just activity and exercise of every grace.

4. And a just conjunction and respect to one another, that every one be used so as to be a help to all the rest.

I. The Order 1. Of Intellectual graces and duties, must be this. 1. In order of Time, the things which are sensible are known before the things which are beyond our sight, and other senses.

2. Beyond these the first thing known both for certainly and for excellency, is, that there is a God.

3. This God is to be known as one Being in his three Es∣sential Principles, Vital Power, Intellect and Will.

4. And these as in their Essential Perfections, Omnipotency, Wisdom and Goodness (or Love.)

5. And also in his perfections called Modal and Negative, &c. (as Immensity, Eternity, Independancy, Immutability, &c.)

6. God must be next known in his Three Personalities▪ as the Father, the Word, or Son, and the Spirit.

7. And these in their three Causalities; efficient, dirigent and final.

8. And in their three great works, Creation, Redemption,

Sanctification (or Perfection) producing Nature, Grace and Glory, or our Persons, Medicine, and Health.

9. And God who created the world, is thereupon to be known in his Relations to it; as our Creator in Unity, and as our Owner, Ruler, and Chief Good (efficient, dirigent and final) in a Trinity of Relations. You must know how the Infinite Vital Power of the Father, created all things by the Infinite Wisdom of the Word, or Son, and by the Infinite Good∣ness and Love of the holy Spirit (As the Son redeemed us as the eternal Wisdom, and Word Incarnate, sent by the eternal Vital-Power of the Father, to reveal and communicate the eternal Love in the Holy Ghost: And as the Holy Ghost doth sanctifie and perfect us, as proceeding and sent from the Power of the Father, and the Wisdom of the Son, to shed abroad the Love of God upon our hearts, &c.)

10. Next to the knowledge of God as Creator, is to be consi∣dered the World which he created, and especially the Intectellual Creatures; Angels, or heavenly Spirits, and Men. Man is to be known in his person or constitution first, and afterward in his appointed course, and in his end and perfection.

11. In his constitution is to be considered, 1. His Being or essential parts: 2. His Rectitude or Qualities: 3. His Relations, 1. To his Creatour; And 2. To his fellow-crea∣tures.

12. His essential parts are his soul and body: His soul is to be known in the Ʋnity of its Essence, and Trinity of essential facul∣ties (which is its natural Image of God.) Its essence is a Living Spirit: Its essential faculties are 1. A Vital Activity, or Power: 2. An Ʋnderstanding: 3. A Will.

13. His Rectitude, which is Gods Moral Image on him, con∣sisteth 1. In the promptitude and fortitude of his Active Power: 2. In the Wisdom of his Ʋnderstanding: 3. In the Moral Goodness of his Will, which is its Inclination to its End, and Readiness for its Duty.

14. Being created such a creature, by a meer resultancy from his Nature, and his Creator, he is related to him as his Creature; and in that Unity is the subsequent Trinity of Re∣lations: 1. As we are Gods Propriety, or his Own: 2. His Subjects: 3. His Beneficiaries and Lovers: all comprized in

the one title of his children. And at once with these Relations of man to God, it is that God is as before related to man, as his Creator, and as his Owner, Ruler, and Chief Good.

15. Man is also related to his fellow creatures, below him, 1. As their Owner, 2. Their Ruler, 3. Their End under God: which is Gods Dominative or Honorary Image upon man, and is called commonly our Dominion over the creatures: So that by meer Creation, and the Nature of the creatures there is constituted a state of communion between God and Man, which is 1. A Dominion, 2. A Kingdom, 3. A Family or Pa∣ternity. And the whole is sometime called by one of these names, and sometime by the other, still implying the rest.

16. Gods Kingdom being thus constituted, his Attributes appropriate to these his Relations follow: 1. His Absolute∣ness as our Owner: 2. His Holiness, Truth and Justice as our Ruler: 3. And his Kindness, Benignity and Mercy as our Father or Benefactor.

17. And then the Works of God as in these three Relations follow; which are 1. To Dispose of us at his pleasure as our Owner: 2. To govern us as our King: 3. To love us, and do us good, and make us perfectly happy as our Benefactor and our end.

18. And here more particularly is to be considered, 1. How God disposed of Adam when he had new made him: 2. How he began his Government of him: And 3. What Bene∣fits he gave him, and what he further offered or promised him.

19. And as to the second, we must 1. Consider the Ante∣cedent part of Gods Government, which is Legislation and then (herafter) the consequent part; which is 1. Judgment, 2. Execution. And Gods Legislation is 1. By making our Natures such as compared with objects, Duty shall result from this Nature so related: 2. Or else by Precept or Revelation from himself, besides our Natures. 1. The Law of Nature is fundamental and radical in our foresaid Relations to God themselves, in which it is made our natural duty, 1. To sub∣mit our selves wholly to God, and his disposal, as his own: 2. To obey his commands: 3. And to receive his mercies, and thankfully to return them, and to love him. But though

(as Gods essential principles, and his foresaid Relations, are admirably conjunct in their operations ad extra; so) our Re∣lative obligations are conjunct, yet are they so far distinguish∣able, that we may say, that these which conjunctly make our Moral duty, yet are not all the results of our Relation to a Go∣vernour, as such; but the second only; and therefore that on∣ly is to be called the Radical Law in the strict sense, the other two being the Moral results of our Rectitude. The duty of sub∣jection and obedience in general, arising from our Natures re∣lated to our Creator, is the radical governing Law of God in us. But yet the same submission, and gratitude, and love, which are primarily our duty from their proper foundations, are secondarily made also the matter of our subjective duty, be∣cause they are also commanded of God. 2. The particular Laws of Nature are 1. Of our particular duties to God; or of Piety: 2. Or of our duties to our selves and others: 1. Acts of Justice, 2. And of Charity. These Laws of Na∣ture are 1. Ʋnalterable; and that is, where the nature of our persons, and of the objects, which are the foundations of them are unalterable, or still the same: 2. Or mutable, when the Nature of the things which are its foundation, is mutable. As it is the immutable Law of immutable nature, that we love God as God, and that we do all the good we can, &c. because the foundation of it is immutable: But e. g. the Law against Incest was mutable in nature: For nature bound Adams chil∣dren to marry each other; and nature bindeth us since (or∣dinarily) to the contrary: 2. The revealed Law to Adam was superinduced. The parts of Gods Law must also here be considered. 1. The introductive Teaching part (for Gods teaching us, is part of his ruling us) and that is, Doctrines, Hi∣story and Prophecy. 2. The Imperative part, commands to do, and not to do. 3. And the sanctions or motive parts in Law and execution, which are 1. Promises of Beneficial Rewards: 2. Threatnings of hurtful penalties.

20. Gods Laws being thus described in general, and those made to Adam thus in particular, the next thing to be con∣sidered, is mans behaviour in breaking those Laws; which must be considered in the Causes, and the Nature of it, and the im∣mediate effects and consequents.

21. And next must be considered Gods consequent part of Government as to Adam, viz. his judging him according to his Law.

22. And here cometh in the Promise, or the first edition of the New Covenant, or Law of Grace; which must be opened in its parts, original and end.

23. And then must be considered Gods execution of his sen∣tence on Adam, so far as he was unpardoned; and so upon the world, till the end.

24. And next must be considered Gods enlargements and explications of his Covenant of Grace, till Christs Incar∣nation.

25. And next, mens behaviour under that explained Co∣venant.

26. And Gods sentence and execution upon them there∣upon.

27. Then we come to the fulness of time, and to explain the work of Redemption distinctly. And 1. Its Original, the God of Nature giving the world a Physician or a Saviour: 2. The Ends: 3. The constitutive Causes: Where 1. Of the Person of the Redeemer, in his Essence, as God and Man, and in his perfections, both essential, and modal, and accidental.

28. And 2. Of the fundamental works of our Redemption (such as Creation was to the first Administration) viz. (his first Ʋndertaking, Interposition, and Incarnation, being all presup∣posed.) 1. His perfect Resignation of himself to his Father, and submission to his disposing Will: 2. His perfect subjection and obedience to his Coverning Will: 3. His perfect Love to him: 4. And the suffering by which he exprest all these. The three first meriting of themselves; and the last meriting as a satisfactory Sacrifice, not for it self, but for its usefulness to its proper ends.

29. From this Offering once made to God, Christ acquired the perfecter title of a Saviour, or Redeemer, or Mediatour, which one contained this Trinity also of Relations towards Man: 1. Their Owner: 2. Their Ruler: 3. Their Bene∣factor: The Father also as the first principle of Redemption, acquiring a second title (besides the first by Creation) to all these: and towards God, Christ continueth the Relation of a heavenly Priest.

30. In order to the works of these Relations for the future, we must consider of Christs exaltation; 1. Of his Justification and Resurrection: 2. Of his Ascension and Glorification: And 3. Of the delivering of All Power, and All Things into his hands.

31. The work of Redemption thus fundamentally wrought, doth not of it self renew mans nature; and therefore putteth no Law of Nature into us of it self, as the Creation did: And therefore we must next proceed to Christs Administration of this office, according to these Relations; which is 1. By Le∣gislation or Donation; enacting the New Covenant (where this last and perfect edition of it is to be explained; the Pre∣ceptive, the Promisory and the Penal parts, with its effects, and its differences from the former Edition, and from the Law of Nature and of Works.

32. And 2. By the promulgation or publication of this Co∣venant or Gospel to the world, by calling special Officers for that work, and giving them their commission, and promising them his Spirit, his Protection, and their Reward.

33. And here we come to the special work of the Holy Ghost; who is 1. To be known in his Essence and Person, as the third in Trinity, and the eternal Love of God: 2. And as he is the grand Advocate or Agent of Christ in the world, where his works are to be considered 1. Preparatory, on and by Christ himself: 2. Administratory: 1. Extraordinary, on the Apostles and their helpers: 1. Being in them a spirit of extraordinary Power, by gifts and miracles: 2. Of extra∣ordinary Wisdom and Infallibility, as far as their commission-work required: 3. And of extraordinary Love and Ho∣liness. 2. By the Apostles, 1. Extraordinarily convincing and bringing in the world: 2. Settling all Church-Doctrines, Of∣ficers and Orders which Christ had left unsettled (bringing all things to their remembrance which Christ had taught and commanded them; and guiding them in the rest.) 3. Re∣cording all this for posterity in the holy Scriptures. 2. His Ordinary Agency 1. On Ministers, 2. By sanctification on all true Believers is after to be opened.

34. And here is to be considered the Nature of Christiani∣ty in fieri: Faith and Repentance in our three great Relations

to our Redeemer, as we are his Own, his (Disciples and) Sub∣jects, and his Beneficiaries; with all the special benefits of these Relations as antecedent to our duty; and then all our du∣ty in them as commanded: And then the benefits after to be expected (as in promise only.)

35. Next must distinctly be considered, the preaching, and converting, and baptizing part of the ministerial Office; 1. As in the Apostles: 2. And in their successors to the end; with the nature of Baptism, and the part of Christ, and of the Mi∣nister, and of the baptized in that Covenant.

36. And then the description of the universal Church, which the baptized constitute.

37. Next is to be described the state of Christians after Baptism: 1. Relative, 1. In Pardon, Reconciliation, Justifi∣cation, 2. Adoption. 2. Physical, in the Spirit of Sancti∣fication.

38. Where is to be opened 1. The first sanctifying work of the Spirit: 2. Its after-helps and their conditions. 3. All the duties of Holiness, primitive and medicinal towards God, our selves and others.

39. Our special duties in secret: reading, meditation, prayer, &c.

40. Our duties in Family Relations and Callings.

41. Our duties in Church Relations; where is to be de∣scribed the nature of particular Churches, their work and worship, their ministry, and their members, with the duties of each.

42. Our duties in our Civil Relations.

43. What temptations are against us, as be to be over∣come.

44. Next is to be considered the state of Christians and So∣cieties in the world: How far all these duties are performed; and what are their weaknesses and sins.

45. And what are the punishments which God useth in this life.

46. And what Christians must do for pardon and repara∣tion after falls, and to be delivered from those punish∣ments.

47. Of Death, and the change which it maketh, and of our special preparation for it.

48. Of the coming of Christ, and the Judgement of the great day.

49. Of the punishment of the wicked impenitent in Hell.

50. And of the blessedness of the Saints in Heaven, and the everlasting Kingdom.

These are the Heads, and this is the Method of true Divini∣ty, and the order in which it should lye in the understanding of him that will be compleat in knowledge.

II. And as this is the Intellectual Order of knowledge; so the order which all things must lye in at our hearts and wills, is much more necessary to be observed: 1. That nothing but GOD be loved as the infinite simple good, totally with all the heart, and finally for himself: And that nothing at all be loved with any Love, which is not purely subordinate to the Love of God, or which causeth us to love him ever the less.

2. That the blessed person of our Mediatour, as in the Hu∣mane Nature glorified, be loved above all creatures next to God: Because there is most of the Divines Perfections appearing in him.

3. That the heavenly Church or Society of Angels and Saints be loved next to Jesus Christ, as being next in ex∣cellence.

4. That the Ʋniversal Church on earth be loved next to the perfect Church in Heaven.

5. That particular Churches and Kingdoms be next loved; and where ever there is more of Gods Interest and Image, than in our selves, that our Love be more there, than on our selves.

6. That we next love our selves, with that peculiar kind of love which God hath made necessary to our duty, and our happiness and end; with a self-preserving, watchful, diligent love; preferring our souls before our bodies, and spiritual mer∣cies before temporal, and greater before less.

7. That we love our Christian Relations with that double Love which is due to them as Christians and Relations; and love all Relations according to their places, with that kind of Love which is proper for them, as fitting us to all the duties which we must perform to them.

8. That we love all good Christians as the sanctified members of Christ, with a special Love according to the measure of Gods Image appearing on them.

9. That we love every visible Christian (that we cannot prove hath unchristened himself by apostacy or ungodliness) with the special Love also belonging to true Christians, because he appeareth such to us: But yet according to the measure of that appearance, as being more confident of some, and more doubtful of others.

10. That we love our intimate suitable friends that are godly with a double Love, as godly and as friends.

11. That we love Neighbours and civil Relations, with a Love which is suitable to our duty towards them (to do to them, as we would have them do to us; which is partly meant by loving them as our selves.)

12. That we love all mankind, even Gods enemies, much more our own, as they are men; for the dignity of humane nature, and their capacity to become holy and truly amiable.

13. That all means be chosen according to the end (which is to be preferred before other ends) and their suitableness and fitness for that end (as they are to be preferred before other means.)

III. And the order of practice is, 1. That we be sure to begin with God alone, and proceed to God in the creature, and end in God alone.

It is the principal thing to be known for finding out the true method of Divinity and Religion, that (as in the great frame of Nature; so) in the frame of Morality, the true motion is cir∣cular: From 〈◊〉〈◊〉 the efficient by God, the Dirigent to God, the final Cause of all; therefore as God is the first spring or cause of motion; so the creature is the Recipient first, and the Agent after, in returning all to God again.

Therefore mark, that our receiving Graces are our first graces in exercise; and our receiving duties are our first duties; and then our returning graces and duties come next; in which we proceed from the lesser to the greater, till we come up to God himself.

Therefore in point of practice, the first thing that we have to do, is to learn to know God himself as God and our God, and to live as from him, and upon him as our Benefactor, from our hearts confessing that we have nothing but from him, and shall never be at rest but with him, and in him, as our ultimate end; and therefore to set our selves to seek him as our end accord∣ingly; which is but to seek to love him, and be beloved by him, in the perfection of knowledge and d••light.

2. The whole frame of means appointed by God for the at∣tainment of this end, must be taken together, and not broken asunder; as they have all relation each to other. And 1. The whole frame of Nature must be looked on as the first great means appointed to man in innocency, for the preservation and exercise of his holiness and righteousness: 2. And the Cove∣nant or Law positive, as conjoyned unto this: 3. And the Spirit of God, communicated only for such a meer sufficiency of necessary help, as God saw meet to one in that condition. And though these means (the Creatures, and the Spirit of the Creator in that degree) be not now sufficient for lapsed man; yet they are still to be looked on as delivered into the hand of Christ the Mediatour, to be used by him on his terms, and in order to his blessed ends.

2. But it is the frame of the recovering and perfecting means▪ which we are now to use: And in this frame 1. Christ the Mediatour is the first and principal; and the Author of our Faith, or Religion; and therefore from his Name it is called Christianity. He is ••ow the first means used on Gods part for communicating mercy unto man; and the first in dignity to be received and used by man himself; but not the first in Time, because the means of revealing him must go first.

2. The second means in dignity (under Christ) is the opera∣tion of the Holy Spirit as sent or given by the Redeemer: which Spirit being as the soul of outward means (which are as the body) is given variously in a suitableness to the several sorts of means (of which more anon.)

3. The outward means for this Spirit to work by and with, have been in three degrees: 1. The lowest degree, is the world or creatures (called The Book of Nature) alone: 2. The second degree was the Law and Promises to the Jews and their fore-fathers

(together with the Law of Nature.) 3. The third and highest degree of outward means, is the whole frame of Christian Institutions, adjoyned to the Book of Nature, and succeeding the foresaid Promises and Law.

Every one of these hath a sufficiency in its own kind, and to its proper use. 1. The Law of Nature is sufficient in its own kind, to reveal a God in his Essential Principles and Relations; and to teach man the necessity now of some supernatural Reve∣lations and Institutions; and so to direct him to enquire after them (what and where they be.)

2. The Promises and Jewish Law (of Types, &c.) was suf∣ficient in its own kind, to acquaint men that a Saviour must be sent into the world, to reveal the Will of God more fully, and to be a sacrifice for sin, and to make reconciliation between God and man, and to give a greater measure of the Spirit, and to renew mens souls, and bring them to full perfection, and to the blessed fruition of God. The Jewish Scriptures teach them all this, though it tell them not many of the Articles of our Christian Belief.

3. The Christian Gospel is sufficient in its own kind, to teach men first to believe aright, in the Father, Son, and Holy Spirit, and then to love and live aright.

When I say that each of these is sufficient in its own kind, the meaning is, not that these outward means are of themselves sufficient without the Holy Spirit; for that were to be sufficient not only in suo genere, but in alieno vel in omni genere; not only for its own part and work; but for the Spirits part also: But other causes being supposed to concur, it is sufficient for its own part: As my Pen is a sufficient Pen, though it be not sufficient to write without my hand.

Now the measure of the Spirits concourse with all these three degees of means is to be judged of by the nature of the means, and by Gods ends in appointing them, and by the vi∣sible effects. And whereas the world is full of voluminous con∣tentions about the doctrine of sufficient and effectual grace, I shall here add thus much in order to their agreement. 1. That certainly such a thing there is, or hath been, as is called suffi∣cient not-effectual grace: By sufficient they mean so much as giveth man all that Power which is necessary to the commanded

act (or forbearance) so that man could do it without any other grace or help from God (which supposeth that mans will in the Nature of it, hath such a vital, free, self-determining power, that (sometimes at least) it can act, or not act, when such bare power is given to it) and sometimes doth, and some∣times doth not. But the word [necessary] is more proper than [sufficient:] The latter being applicable to several de∣grees, but [nec••ssary] signifieth that degree, without which the Act cannot be performed.

That there is such a thing, is evident in Adams case, who had that grace which was necessary to his forbearing the first sin (or else farewell all Religion.) And there are few men will deny but that all men have still such a degree of help for many duties which they do not perform; and against many sins which they do not forbear; (as to forbear an oath, or a lye, or a cup of drink, to go to Church when they go to an Ale∣house, &c.) Such a thing therefore there is, and such a power mans will hath to do or not do, when such a degree only of help is given.

Therefore we have reason enough to suppose 1. That such a degree of the Spirits help is given under the bare Teachings of the Creature, or to them that have no outward light but na∣tural revelation, as is necessary to the foresaid ends and uses of that Light or Means, that is, to convince man that there is a God, and what he is, as aforesaid, and that we are his subjects and ben••ficiaries, and owe him our chi••fest love and service, and to convince them of the need of some further supernatural revelation. Not that every one hath this measure of spiritual help; for some by abusing the help which they have, to learn the Alphabet of Nature, or to practise it, do forfeit that help which should bring them into Natures higher forms. But so much as I have mentioned of the help of the Spirit is given to those that do not grosly forfeit it by abuse, among the Pagans of the world: And so much multitudes have attained.

2. And so much of the Spirit was given ordinarily to the Jews, as was sufficient to have enabled them to believe in the Messiah to come, as aforesaid; if they did not wilfully reject this help.

3. And so much seemeth to be given to many that hear

the Gospel, and never believe it; or that believe it not with a justifying Faith, is as sufficient to have made them true Be∣lievers, as Adams was to have kept him from his fall. For see∣ing it is certain that such a sufficient uneffectual grace there is, we have no reason to conceit that God doth any more desert his own means now, than he did then; or that he maketh Be∣lieving a more impossible condition of Justification under the Gospel, to them that are in the neerest capacity of it (before effectual grace) than he made perfect obedience to be to Adam. The objections against this are to be answered in due place, and are already answered by the Dominicans at large.

4. The outward means of grace under Christ are all one frame, and must be used in harmony as followeth.

1. The Witness and Preaching of Christ and his Apostles, was the first and chief part; together with their settling the Churches, and recording so much as is to be our standing Rule in the holy Scriptures, which are now to us the chief part of this means.

2. Next to the Scriptures, the Pastoral Office and Gifts, to preserve them, and teach them to us, is the next principal part of this frame of means. In which I comprehend all their of∣fice [Preaching for conversion, baptizing, preaching for con∣firmation and edification of the faithful, praying and praising God before the Church; administring the body and blood of Christ in the Sacrament of communion; and watching over all the flock, by personal instruction, admonition, reproofs, censures and absolutions.

3. The next part (conjunct with this) is the communion of the faithful in the Churches.

4. The next is our holy society in Christian families, and family-instructions, worship and just discipline.

5. The next is our secret duties between God and us alone: As. 1. Reading, 2. Meditation, and self examination, 3. Prayer and thanksgiving, and praise to God.

6. The next part is our improvement of godly mens inti∣mate friendship, who may instruct, and warn, and reprove, and comfort us.

7. The next is the daily course of prospering Providences and Mercies, which express Gods Love, and call up ours;

(as provisions, protections, preservations, deliverances, &c.)

8. The next is Gods castigations (by what hand or means soever) which are to make us partakers of his holiness, Heb. 12.9, 10.

9. The next is the examples of others; 1. Their graces and duties: 2. Their faults and falls: 3. Their mercies: And 4. Their sufferings and corrections. 1 Cor. 10.1, 10, 11.

10. And lastly, Our own constant watchfulness against temptations▪ and stirring up Gods graces in our selves. These are the frame of the means of Grace, and of our receiving duties.

2. The next in order to be considered, is the whole frame of our returning duties, in which we lay out the talents which we receive, which lye in the order following.

1. That we do what good we can to our own souls: that we first pluck the beam out of our own eyes, and set that mo∣tion on work at home, which must go further: Therefore all the foregoing means were primarily for this effect; (though not chiefly and ultimately for this end.)

2. Next we must do good according to our power to our neer Relations.

3. And next to our whole Families, and more remote Re∣lations.

4. And next, them to our Neighbours.

5. And next, to Strangers.

6. And lastly, To Enemies, of our selves and Christ.

7. But our greatest duties must be for publick Societies, viz. 1. For the Common-wealth (both Governours and People,) 2. And for the Church.

8. And the next part (in intention and dignity) must be for the whole world (whose good by prayer and all just means we must endeavour.)

9. And the next for the honour of Jesus Christ our Me∣diatour.

10. And the highest ultimate temination of our returning duties, is the pure Deity alone.

For the further opening to you the Order of Christian Practice, take these following Notes or Rules.

1. Though receiving duties (such as hearing, reading, pray∣ing, faith, &c.) go first in order of nature and time, before expending, or returning duties, so that the motion is truly circular; yet we must not stay till we have received more, be∣fore we make returns to God of that which we have already: But every degree of received grace, must presently work to∣wards God our end: and as there is no intermission between my moving of my hand and pen, and its writing upon this paper; so must there be no intermission between Gods beams of Love and Mercy to us, and our reflexions of Love and Duty unto him. Even as ths veins and arteries in the body lye much together, and one doth often empty it self into the other, for circulation, and not stay till the whole mass hath run through all the vessels of one sort (veins or arteries) before any pass into the other.

2. The internal returns of Love are much quicker than the return of outward fruits. The Love of God shed or streamed forth upon the soul, doth presently warm it to a return of Love: But it may be some time before that Love appear in any notable useful benefits to the world, or in any thing that much glorifieth God and our Profession. Even as the heat of the Sun upon the earth or trees, is suddenly reflected; but doth not so suddenly bring forth herbs, and buds, and blos∣soms, and ripe fruits.

3. All truly good works must have one constant Order of intention (which is before opened; God must be first intended, then Christ, then the universal Church in Heaven and Earth, &c.) But in the order of operation and execution, there may be a great difference among our duties: As God appointeth us to lay out some one way, and some another. Yet ordina∣rily, as the emitted beams begin from God, and dart them∣selves on the soul of man; so the reflected beams begin upon, or from our hearts, and pass toward God (though first be∣loved and intended) by several receptacles, before they bring us to the perfect fruition of him.

4. Therefore the order of Loving (or complacency) and the order of doing good (or Benevolence) is not the same. We must Love the universal Church better than our selves: But we can∣not do them sincere service, before we do good to our selves.

And our neerest Relations must be preferred in acts of Bene∣ficence before many whom we must love more.

5. When two goods come together (either to be Received, or to be Done) the greater is ever to be preferred; and the chusing or using of the lesser at that time, is to be taken for a sin. I lately read a denyal of this, in a superficial satyre; but the thing it self, if rightly understood, is past all doubt with a rational man. For 1. Else good is not to be chosen and done as good, if the best be not to be preferred. 2. Else almost all wicked omissions might be excused: I may be excused for not giving a poor man a sh••lling (whatever his necessity be) because I give him a farthing: No doubt but Dives, Luke 16. did good at such a rate as this at least: and else a man might be excused from saving a drowning man, if he save his horse that while, &c. A quatenus ad summum valet consequentia, in the case of desiring and doing good. But then mark the fol∣lowing explications.

6. That is not alwaies to be accounted the greatest good, which is so only in regard of the matter simply considered: But that is the greatest good, which is so consideratis consideran∣dis, all things considered and set together.

7. When God doth peremptorily tye me to one certain duty, without any dispensation or liberty of choice, that duty at that time is a greater good and duty, than many others which may be greater in their time and place. A duty materially lesser, is formally (and by accident materially) greater in its proper season. Reaping, and baking, and eating, are better than plowing, and weeding the Corn; as they are neerer to the end: But plowing, and weeding are better in their sea∣son. To make pins or points, is not materially so good a work as to pray: But in its season (as then done) it is better: And he that is of this trade, may not be praying when he should be about his trade: Not that he is to prefer the matter of it, before praying; But praying is to keep its time, and may be a sin when it is out of time. He that would come at mid∣night to disturb his rest, to present his service to his Lord or King, would have little thanks for such unseasonable service.

8. He that is restrained by a lower calling, or any true

restraining reasons, from doing a good which is materially grea∣ter, yet doth that which is greatest unto him. Ruling and Preaching are materially a greater good, than threshing or digging; and yet to a man whose gifts and calling restrain him from the former to the latter, the latter is the greatest good.

9. Good is not to be measured principally by the Will or Benefit of our selves, or any creature; but by 1. The Will of God in his Laws: And 2. By the interest of his pleasedness and glory: But secondarily, humane interest is the measure of it.

10. It followeth not that because the greatest good is ever to be preferred, that therefore we must perplex and distract our selves, in cases of difficulty, when the ballance seemeth equal: For either there is a difference, or there is none: And if any, it is discernable, or not. If there be no difference, there is room for taking one, but not for chusing one: If there be no discernable difference, it is all one to us, as if there were none at all: If it be discernable by a due proportion of enquiry, we must labour to know it, and chuse accordingly: If it be not discernable in such time, and by such measure of enquiry, as is our duty, we must still take it as undiscernable to us. If after just search, the weakness of our own understandings leave us doubting, we must go according to the best understanding which we have, and chearfully go on in our duty, as well as we can know it, remembring that we have a gracious God and Covenant, which taketh not advantage of involuntary weaknesses, but accepteth their endeavours, who sincerely do their best.

11. Meer spiritual or mental duties require most labour of the mind; but corporal duties (such as the labours of our cal∣ling) must have more labour of the body.

12. All corporal duties must be also spiritual (by doing them from a spiritual principle, to a spiritual end, in a spiritual manner:) But it is not necessary that every spiritual duty be al∣so corporal.

13. The duties immediately about God our end, are greater than those about any of the means (caeteris paribus.) And yet those that are about lower objects, may be greater by accident,

and in their season: As to be saving a mans life is then greater than to be exciting the mind to the acting of Divine Love or Fear: But yet it is God the greatest object then, which put∣eth the greatness upon the latter duty; both by commanding it, and so making it an act more pleasing to him: and because that the Love of God is supposed to be the concurring spring of that Love to man, which we shew in seeking their pre∣servation.

14. Our great duty about God our ultimate end, can never be done too much, considered in it self, and in respect to the soul only; we cannot so love God too much: And this Love so considered, hath no extream, Matth. 22.37.

15. But yet even this may by accident, and in the circum∣stances be too much: As 1. In respect to the bodies weak∣nesses; if a man should so fear God, or so love him, as that the intenseness of the act, did stir the passions, so much as to bring him to distraction, or to disorder his mind, and make it unfit for that or any other duty: 2. Or if he should be exciting the Love of God, when he should be quenching a fire in the Town, or relieving the poor that are ready to perish. But neither of these is properly called, A loving God too much.

16. The duties of the heart, are in themselves greater and nobler than the actions of the outward man, of themselves ab∣stractedly considered. Because the soul is more noble than the body.

17. Yet outward duties are frequently, yea most frequently, greater than heart duties only; because in the outward duty it is to be supposed that both parts concur (both soul and body.) And the operations of both, is more than of one alone: and also because the nobler ends are attained by both together more than by one only: For God is loved, and man is benefit∣ed by them. As when the Sun shineth upon a tree, or on the earth, it is a more noble effect, to have a return of its influ∣ences, in ripe and pleasant fruits, than in a meer sudden re∣flexion of the heat alone.

18. All outward duties must begin at the heart, and it must animate them all▪ and they are valued in the sight of God, no further than they come from a rectified will, even from the Love of God and Goodness: However without this, they

are good works materially, in respect to the Receiver: He may do good to the Church, or Common-wealth, or Poor, who doth none to himself thereby.

19. As the motion is circular from God to man, and from man to God again (Mercies received; and Duties and Love returned) so is the motion circular between the heart and the outward man: The heart moving the tongue and hand, &c. and these moving the heart again; (partly of their own na∣ture, and partly by divine reward:) The Love of God and Goodness produceth holy thoughts, and words, and actions; and these again increase the Love which did produce them, Gal. 5.6.13. Heb. 6.10. Heb. 10.24. 2 John 6. Jude 21.

20. The Judgment must be well informed before the Will resolve.

21. Yet when God hath given us plain instruction, it is a sin to cherish causless doubts and scruples.

22. And when we see our duty before us, it is not every scruple that will excuse us from doing it: But, when we have more conviction that it is a duty, then that it is none, or that it is a sin, we must do it, notwithstanding those mistaking doubts. As if in Prayer or Alms-deeds you should scruple the lawfulness of them, you ought not to forbear, till your scruples be resolved, because you so long neglect a duty: Else folly might justifie men in ungodliness and disobedience.

23. But in things meerly indifferent, it is a sin to do them doubtingly; because you may be sure it is no sin to forbear them, Rom. 14.23. 1 Cor. 8.13, 14.

24. An erring Judgment intangleth a man in a necessity of sinning (till it be reformed) whether he act or not▪ according to it. Therefore if an erring person ask, What am I bound to? the true answer is, to lay by your errour, or reform your Judgment first, and then to do accordingly▪ and if he ask an hundred times over [But what must I do in case I cannot change my Judgment?] the same answer must be given him, [God still bindeth you to change your Judgment, and hath given you the necessary means of information; and therefore he will not take up with your supposition, that you cannot: His Law is a fixed Rule, which telleth you what you must believe, and chuse, and do: And this Rule will not change, though you be blind, and say, I

cannot change my mind. Your mind must come to the Rule, for the Rule will not come to your perverted mind: Say what you will, the Law of God will be still the same, and will still bind you to be∣lieve according to its meaning.]

25. Yet supposing that a mans errour so entangleth him in a necessity of sinning, it is a double sin to prefer a greater sin before a lesser: For though no sin is an object of our choice, yet the greater sin is the object of our greater hatred and re∣fusal; and must be with the greater fear and care avoided.

26. An erring Conscience then, is never the voice or mes∣senger of God, nor are we ever bound to follow it; because it is neither our God, nor his Law, but only our own Judgment which should discern his Law. And mis-reading or mis∣understanding the Law, will not make a bad cause good, though it may excuse it from a greater degree of evil.

27. The judicious fixing of the Wills, Resolutions, and espe∣cially the increasing of its Love, or complacency and delight in good, is the chief thing to be done in all our duties, as be∣ing the heart and life of all, Prov. 23.26.12. & 4.23. & 7.3. & 22.17. & 3.1, 2, 3. & 4.4, 21. Deut. 30.6. Psal. 37.4. & 40.8. & 119.16, 35, 70, 47. & 1.2. Isa. 58.14.

28. The grand motives to duty, must ever be before our eyes, and set upon our hearts, as the poise of all our motions and endeavours: (As the travelers home and business, is deep∣est in his mind, as the cause of every step which he goeth.)

29. No price imaginable must seem great enough to hire us to commit the least known sin, Luke 12.4. & 14.26, 28, 33. Mat. 10.39▪ & 16.26.

30. The second great means (next to the right forming of the heart) for the avoiding of sin, is to get away from the temptations, baits and occasions of it. And he that hath most grace, must take himself to be still in great danger, while he is under strong temptations and allurements, and when sin is brought to his hands, and alluring objects are close to the ap∣petite and senses.

31. The keeping clean our Imaginations, and commanding our Thoughts, is the next great means for the avoiding sin: and a polluted fantasie, and ungoverned thoughts are the nest where all iniquity is hatched, and the instruments that bring it forth into act.

32. The governing of the senses is the first means to keep clean the Imagination. When Acha•• seeth the wedge of gold, he desireth it, and then he taketh it. When men wilfully fill their eyes with the objects which entice them to lust, to cove∣tousness, to wrath; the impression is presently made upon the fantasie; and then the Devil hath abundance more power to renew such imaginations a thousand times, than if such im∣pressions had been never made. And it is a very hard thing to cleanse the fantasie which is once polluted.

33. And the next notable means of keeping out all evil Imaginations, and curing lust and vanity of mind, is constant laborious diligence in a lawful calling, which shall allow the mind no leisure for vain and sinful thoughts; as the great nou∣risher of all foul and wicked thoughts, is Idleness and Vacancy, which inviteth the tempter, and giveth him time and oppor∣tunity.

34. Watchfulness over our selves, and thankful accepting the watchfulness, fault-findings, and reproofs of others,, is a great part of the safety of our souls, Mat. 26.41. & 25, 13. Mark 13.37. Luke 21.36. 1 Cor. 16.13. 1 Thes. 5.6.2 Tim. 4.5. Heb. 12.17. 1 Pet. 4.7.

35. Affirmative Precepts, bind not to all times; that is▪ no positive duty is a duty at all times. As to preach, to pray, to speak of God, to think of holy things, &c. it is not alwaies a sin to intermit them.

36. All that God commandeth us to do, is both a Duty and a Means; it is called a Duty in relation to God the efficient Law-giver, first: and it is a Means next in relation to God the end, whose work is done, and whose will is pleased by it. And we must alwaies respect it in both these notions insepa∣rably. No Duty is not a Means; and no true Means is not a Duty; but many seem to man to have the aptitude of a Means, which are no duty but a sin; because we see not all things, and therefore are apt to think that fit, which is pernicious.

37. Therefore nothing must be thought a true Means to any good end, which God forbiddeth: For God knoweth bet∣ter than we.

38. But we must see that the negative or prohibition be universal, or indeed extendeth to our particular case: and

then (and not else) you may say that negatives bind to all times.

39. Nothing which is certainly destructive to the end, and contrary to the nature of a Means, is to be taken for a Duty. For it is certain that Gods Commands are for edification, and not for destruction, for good, and not for evil.

40. Yet that may tend to present inferiour hurt, which ul∣timately tendeth to the greatest good. Therefore it is not some present or inferiour incommodity that must cause us to reject such a means of greater future good.

41. Whatsoever we are certain God commandeth, we may be certain is a proper Means, though we see not the aptitude, or may think it to be destructive; because God knoweth bet∣ter than we: But then we must indeed be sure that it is com∣manded hic & nunc, in this case and place, and time, and cir∣cumstances.

42. It is one of the most needful things to our innocency, to have Christian wisdom to compare the various accidents of those duties and sins which are such by accident; and to judge which accidents do preponderate. For indeed the actions are very few which are absolutely and simply duties or sins in them∣selves considered, without those accidents which qualifie them to be such: Accidental duties and sins are the most numerous by far: And in many cases the difficulty of comparing the va∣rious accidents, and contrary motives, is not small,

43. Therefore it is, that (as in Physick and Law Cases, &c. the common people have greatest need of the advice of skilful Artists, to help them to judge of particular Cases, taking in all the circumstances, which their narrow understandings cannot comprehend; which is more of the use of Physicians and Lawyers, than to read a publick Lecture of Physick, or of Law, so) the Office of the Church-Guides, or Bishops, is of so great necessity to the people, in every particular Church: And that not only for publick Preaching, but also to be at hand, to help the people, who have recourse unto them in all such cases, to know in particular what is duty, and what is sin.

44. And therefore it is (besides other reasons) that the Of∣fice of the Bishops or Pastors of the Churches, must in all the proper parts of it, be done only by themselves, or men in that

Office, and not per alios, by men of another Office: And there∣fore it is, that bare titles or authority will not serve the turn, without proportionable or necessary abilities or gifts; because the work is done by personal fitness; and cases and difficulties can no more be resolved, nor safe counsel given for the soul in matters of Morality, by men unable, than for the body or estate, in points of Physick, or of Law. (As the Lord Verulam in his Considerations of Ecclesiastical Government hath well ob∣served.)

45. In such cases where duty or sin must be judged of by compared accidents; the nature of a Means, or the interest of the End, is the principal thing to be considered: And that which will evidently do more harm than good, is not to be judged a duty (in those circumstances) but a sin: as if the question were whether Preaching be at this time, in this place, to this number, to these individuals, a duty: If it appear to true Christian prudence, that it would be like to do more hurt than good, it is a sin at that time, and not a duty: and yet Preaching in due season, as great a duty still. So if the question were, whether secret prayer be at this hour or day, a duty: If true reason tell you, that it is like to hinder, either family-prayer, or any other greater good, it is not at that time a duty: Or if the question be, whether reproof or personal ex∣hortation of a sinner be now a duty: If true reason tell me, that it is like to do more harm than good, it is not a duty then, but accidentally a sin: For we must not cast pearls be∣fore Swine, nor give that which is holy unto Dogs, lest they tread it under foot, or turn again and all to rend us. And there is a time when Preachers that are persecuted in one City, must fly to another; and when they must shake off the dust of their feet, for a witness against the disobedient, and turn away from them. (The imprudent people can easily discern this when it is their own case, but not when it is the Preachers case; so powerful is self-love and partiality) Mat. 7.6, 7. Mat. 10.14. & 23.34. & 10.23. The reason of all this is 1. Because God appointeth all Means for the End: 2. And because the Law by which in such cases we must be ruled, is only general; as, Let all things be done to edification; as if he should say, Fit all your actions, which I have not given you a particular peremptory

Law for, to that good which is their proper end.] 1 Cor. 14.5▪ 12.3, 26.17. 2 Cor. 10.8. & 12.19. & 13.10. 1 Cor. 10.23. Ephes. 4.12, 16, 29. 1 Tim. 1.4. Rom. 15.2. 1 Cor. 12.7.

46. Publick Duties, ordinarily, must be preferred before private: And that which is for the good of many, before that which is for the good of one only.

47. Yet when the private necessity is more pressing, and the publick may be omitted at that time with less detriment, the case doth alter. As also when that one that we do good to is more worth than the many, in order to the honour of God, or the more publick good of the whole society: or when it is one that by special precept, we are obliged to prefer in our beneficence

48. Civil Power is to be obeyed before Ecclesiastical, in things belonging to the Office of the Magistrate: and Eccle∣siastical before the Civil, in things proper to the Ecclesiastical Gvoernours only. And Family Power before both, in things proper to their cognizance only. But what it is that is proper to each power, I shall tell them when I think they are willing to know, and it will do more good than harm to tell it them.

49. The supreme Magistrate is ever to be obeyed before his Inferiours: because they have no power but from him; and therefore have none against him (unless he so give it them.)

50. No Humane Authority is above Gods, nor can bind us against him; but it is all received from him, and subordinate to him.

51. No Humane Power can bind us to the destruction of the society which it governeth; because the publick or com∣mon good, is the end of Government.

52. The Laws of Kings, and the Commands of Parents, Masters and Pastors (in cases where they have true Authority) do bind the soul primarily, as well as the body, secondarily: But not as the primary, but the secondary bond. It is a wonder∣ful and pittiful thing, to read Divines upon this point [Whe∣ther the Laws of men do bind the conscience?] what work they have made as in the dark, when the case is so very plain and easie? some are peremptory that they do not bind con∣science; and some that they do; and some calling their ad∣versaries the Idolizers of men; and others again insinuating that they we guilty of treason against Kings, who do gainsay

them; when surely they cannot differ if they would.

1. The very phrase of their question is non-sense, or very un∣fit. Conscience is but a mans knowledge or judgment of himself as he is obliged to his duty and the effects; and consequently, of the obligations, which lie upon him.

It is a strange question, whether I am bound in knowledge of my self: But it were a reasonable question, whether I be bound to know; or whether I know that I am bound. It is the whole man, and most eminently the Will, which is bound by Laws, or any Moral Obligations. The man is bound.

But if by conscience, they mean the soul, it is a ridiculous question: For no bonds can lie upon the body immediately, but Cords or Iron, or such like materials. The soul is the first obliged, or else the man is not morally obliged at all.

If the sense of the question be, whether it be a Divine or a Religious obligation, which mens commands do lay upon us▪ The answer is easie: 1. That Man is not God; and therefore as humane it is not Divine. 2. That Mans Government is Gods institution, and Men are Gods Officers; and therefore the ob∣ligation is Religious, and Instrumentally or Mediately Divine. Either mens Laws and Commands do bind us or not: If not, they are no Laws, nor authoritative Acts: If they do bind, either it is primarily by an authority originally in themselves that made them (and then they are all gods: And then there is no God.) Or else it is by derived authority. If so, God must be the Original (or still the Original must be God.) And then is the high way any plainer than the true answer of this que∣stion, viz. That Princes, Parents, &c. have a governing or Law-giving power from God, in subordination to him; and that they are his Officers in governing: And that all those Laws which he hath authorized them to make do bind the soul, that is, the man, immediately as humane, and instrumentally or mediately as Divine, or as the bonds of God. As my Covenant bind my self to conscience, (if you will so speak, rather than that they bind my conscience) so do men a Laws also bind me. You may as well ask whether the writing of my pen, be its action or mine; and be an animate, or inanimate act; which is soon resolved.

53. To conclude these Rules, as the just impress of the

Spirit, and Image of God upon the soul, is Divine Life, Light and Love, communicated from God by Jesus Christ, by the holy Spirit, to work in us and by us for God (in the soul and in the world) and by Christ to bring us up at last, to the sight and fruition of God himself; so this Trinity of Divine prin∣ciples, must be inseparably used, in all our internal and exter∣nal duties towards God or men; and all that we do must be the work of Power and of Love, and of Wisdom or a sound mind, 2 Tim. 1.7.

II. Having been so large in opening the Order of our Du∣ties, I must be briefer than our case requireth, in telling you our Disorders, or contrary disease. O what a humbling sight it would be, if good Christians did but see the pittiful con∣••••sions of their minds and lives. They find little melody in their Religion, because there is little harmony in their appre∣hensions, affections or conversations. If the displacing one wheel or pin in a clock, will so much frustrate the effect, it is a wonder that our tongues or lives do ever go true, which are moved by such disordered parts within: that were it not that the Spirit of grace doth keep an order where it is essential to our Religion (between the End and the Means, &c.) we should be but like the parts of a watch pulled in pieces, and put up together in a bag. But such is Gods mercy, that the body may live when many smaller veins are obstructed; so that the Master vessels be kept clear.

I. There are so few Christians that have a true method of Faith or Divinity in their understandings, even in the great points which they know disorderly, that it is no wonder if there be lamentable defectiveness and deformity, in those in∣ward and outward duties, which should be harmoniously per∣formed, by the light of this harmonious truth. And no Divine in the world can give you a perfect Scheme of Divinity in all the parts; but he is the wisest that cometh neerest to it. Abun∣dance of Schemes and Tables you may see, and all pretending to exactness: But every one palpably defective and confused; even those of the highest pretenders that ever I have seen. And one errour or disorder usually introduceth, in such a Scheme, a

confusion in all that followeth as dependant on it.

Some confound Gods Attributes themselves (nay who doth not:) They confound the Three great Essential Principles, with all the Attributes, by similitude called Modal and Negative: and they use to name over Gods Attributes, like as they put their money or chess-men into a bag, without any method at all.

Some confound Gods Primary Attributes of Being, with his Relations, which are subsequent to his Works, and with his Relation-Attributes.

Some confound his several Relations to man, among them∣selves; and more do confound his Works, as they flow from these various Relations.

The great works of the Creator, Redeemer, and Sanctifier, and their several designs, significations, and effects, are opened obscurely and in much confusion.

The Legislative Will of God de debi•••• institutive, (which is it that Damascene, Chrysostome, and the School-men mean by his Antecedent will, if they speak properly) which ever goeth before mans actions (duties or sins, or as the Fathers called them merits or demerits) is confounded by many with the acts of his Judgment and Execution (called his consequent Will, be∣cause it ever presupposeth mens precedent actions:) Or, his works, as Law-giver, Judge and Executioner, are oft con∣founded.

And so are the Orders of his Precepts, Promises, and penal Threats, and the Conditions of his Promises: and the order of his Precepts among themselves; and of his Promises as one respecteth another.

And our Relations to God, and the several respective duties of those Relations, are ordinarily much confounded.

The work of the Holy Ghost (as we are baptized into the belief of him) is poorly, lamely and disorderly opened, to the encouraging of the carnal on one hand, or the Enthusiasts on the other.

Law and Gospel, and Covenant and Covenant; words and works; the precepts of Christ, and the operations of the Spi∣rit, are seldom thought on in their proper place and order, and differences.

In a word, Consectaries are confounded with principles: Nature, Medicine, and Health; the precepts and parts of Primitive Sanctity, with the precepts and means of M••dicinal Grace; the End and the Means; yea nothing more usually than words and things are confounded and dis∣ordered by the most (that I say not by us all.)

The circular motion of grace, from God, and by God, and to God, and in man the receiving duties as distinct from the im∣proving duties; and these, as communicative and dispercing unto man, from those ascendent unto God, partly in the fruits, and partly in the exaltation of the mind it self, these are not to be found, nor abundance more which I pass by, in any just har∣monious Scheme.

II. And O what confusion is in our Hearts or Wills, and lameness, & defect as well as confusion; which must needs be the cons••quent of a lame and confused understanding. It is so great, that I am not willing to be so tedious as to open it at large.

III. And the confusion in our practices, taking it in, and expressing it, will shew you your heart-confusion of it self. But to open this also would be long; and the regular order before laid down, will shew you our disorders without any further enumerations or instances.

Only some of our lameness and partialities, contrary to en∣tire and compleat Religiousness, I shall briefly mention, be∣cause I think it to be of no small need, to the most, even of the more zealous part of Christians.

1. In our Studies and Meditations, we are partial and de∣fective: we search hard perhaps for some few Truths, with the neglect of many hundred more.

2. In our Z••al for Truth, we are oft as partial, greatly taken with some one or few, which we think we have suddenly and happily found out, and see more into than others do; or in which we think we have some singular or special interest▪ and in the mean time little affected with abundance of Truths of greater clearness and importance, and of more daily usefulness,

because they are things that all men know, and common unto you with the most of Christians.

3. In your love to the godly, and your charity, in expres∣sions, and in your daily prayers, what lameness and partiality is there? Those that are neer you, and conversant with you, you remember; and perhaps those in the Kingdom, or Countrey where you dwell: Or at least those of your own society, opinions and party. But when it cometh to praying for the world, and all the Church abroad; and when it cometh to the loving of those that differ from you, what partiality do you shew?

4. In the course of duties to God and man, how rare is that person that doth not quite omit, or slubber over some duty as if it were nothing, while he doth with much earnestness prosecute another? One that is much in receiving duties for themselves (as hearing, reading, meditating, praying) can live all the week with quietness of conscience, without almost any improving duties, or doing any good to others: as if they were made for themselves alone. And some Ministers lay out themselves in Preaching, as if they were all for the good of others; but pray as little, and do as little about their own heart, as if they cared not for themselves at all; or else were good enough already.

Some are constant in Church-duties, perhaps with some superstitious strictness; but in family duties how neglective are they? They are for very strict discipline in the Church, and cannot communicate with any that wear not the same badge of sanctity which they affect: But in their families, what prophaneness, carelesness and confusion is there? They can have family communion with the most ungodly servants, that will but be profitable to them. Dumb Ministers are their scorn; but to be dumb Parents and Masters to their children and ser∣vants, they can easily bear. Formal preaching and praying in the Church they exclaim against; but how formally do they pray at home, and catechize and instruct their family? If a Magistrate should forbid them to pray, or catechize, or instruct their families, they would account him an impious, odious per∣secutor▪ but they can neglect it ordinarily when none for∣biddeth them, and never lay any such accusation on themselves.

Some are much for the duties of Worship in private; but negligent of publick Worship: and some are diligent in both, that make little scruple of living idly without a Calling, or doing the works of their Callings deceitfully and unprofitably. They are censorious of one that is negligent in Gods Worship, but censure not themselves (nor love to be censured by others) for being idle and negligent servants to their Masters; and omitting many an hours work, which was as truly their duty as the other. Yea when they are told of such duties as they love not (as obedience, labour, charity, patience, mortifying the flesh, &c.) their consciences are just as senseless, or as pre∣judiced, or quarrelsom, as the consciences of other men are against Religious exercises.

5. And in our reformation and resisting sins of commission, shell lameness and partiality is common with the most. He that is most tender of a sin which is in common disgrace among the godly, is little troubled at as great a one which hath got any reputation among them by the advantage of some errours. In England, through Gods mercy, the prophanation of the Lords day, is noted as a heinous sin. But beyond Sea where it is not so reputed, how ordinarily is it committed? Many would condemn Joseph, if they had heard him swear by the life of Pharaoh, because through Gods mercy, swearing is a disgraced sin. But how ordinarily do the dividing sort of Christians, rashly or falsly censure men behind their backs that differ from them▪ upon unproved hearsay, and gladly take up false reports, and never shed a tear for many such slanders, back b••••ings and wrongs▪ Many 〈◊〉〈◊〉 one that would take an oath or curse for a certain sign of an ungodly person yet make little of a less disgraceful way of evil speaking, and of a pi••vish unpleasable disposition; and when they are in patient of a censure, or a soul word, are patient enough with their impatiency.

And it deserveth tears of blood to think how little the sins of selfishness and pride are mortified in most of the forwardest Christian (even in them that go in mean attire.) How much they love and look to be esteemed, to be taken notice of, to be well thought of, and well spoken of? How ill they bear the least contempt, neglect or disrespect? How abundantly they

overvalue their own understandings? and how wise they are in their own conceits? and how hardly they will think ill of their most false or foolish apprehensions? and how proud∣ly they disdain the judgments of wiser men, from whom if they had humility, they might learn perhaps twenty years toge∣ther, and yet not reach the measure of their knowledge? and what a strange difference there is in their judging of any case, when it is anothers, and when it is their own?

And among how few is the sin of flesh-pleasing sensuality mortified? abundance take no notice of it, because it is hid, and can be daily exercised in a less disgraceful way. If they be rich, they can enjoy that which is their own; and they can cleanlily do as Dives did, Luke 16. and take their good things here. Having enough laid up for many years, they think they may take their case, and eat, drink, and be merry, without rebuke, Luke 12.19, 10. They that are the most zea∣lous in strict opinions, and modes of Worship, can live as So∣dom did, in pride, fulness of bread, and abundance of idleness, and use meat for their lusts, and make provision for the flesh, to sa∣tisfie those lusts, and yet never seem to themselves, nor those about them to offend; much less to do any thing that is gros∣ly evil, Ez••k 16.49. Psal. 78.18, 30. Rom. 13 13, 14. They drink not till they are drunk, they eat not more in quantity than others; they labour as far as need compels them; and this they think is very tollerable. And because the Papists have turned the just subduing of the flesh, into hurtful austerities, or formal mockeries, therefore they are the more hardened in their flesh pleasing way. They take but that which they love, and that which is their own, and then they think that the fault is not great: and what Christ meant by Dives his being cloathed in purple and silk, and faring sumptuously every day, they never truly understood: Nor yet what he meaneth by the poor in spirit, Matth. 5.3. which is not (at least only or chiefly) a sense of the want of grace, but a spirit suited to a life of po∣verty, contrary to the love of money, and of fulness, and lux∣ury, and pride: When we are content with necessaries, and eat and drink for health more than for pleasure, or for that pleasure only which doth conduce to health: and when we will be at no needless superfluous cost upon the 〈◊〉〈◊〉, but ••h••se

the cheapest food and rayment which is sufficient to our law∣ful ends; and use not our appetites, and sense, and fantasie to such delight and satisfaction as either increaseth lust, or cor∣rupteth the mind, and hindereth it from spiritual duties and delights, by hurtful delectation or diversion: nor bestow that upon our selves, which the poor about us need to supply their great necessities. This is to be poor in spirit; and this is the life of abstinence and mortification, which these sensual pro∣fessors will not learn. Nay, rather than their throats shall not be pleased, if they be children in their Parents Families, or Servants, they will steal for it, and ••••ke that which their Parents and Masters (they know) do not consent to, nor allow them: And they are worse thieves than they that steal for hunger and meer necessity; because they steal to satisfie their ap∣petites and carnal lusts; that they may fare better than their superiours would have them. And yet perhaps be really conscientious and religious in many other points, and never humbled for their fleshly minds, their gluttony and thievery; especially if they see others fare better than they: and they quiet their consciences, as the most ungodly do, with putting a hansome name upon their sin, and calling it, taking, and not stealing, and eating, and drinking, and not fulness of bread, or carnal gulosity. Abundance of such instances of mens partia∣lity in avoiding sin, I must omit, because it is so long a work.

6. Yea in the inward exercise of Graces, there are few that use them compleatly, entirely, and in order; but they neglect one, while they set themselves wholly about the exercise of another; or perhaps use one against another. Commonly they set themselves a great while upon nothing so much as la∣bouring to affect their hearts with sorrow for sin, and melting∣ly, to weep in their confessions (with some endeavours of a new life.) But the Love of God, and the thankful sense of the mercy of Redemption, and the rejoycing hopes of endless Glory, are things which they take but little care about: and when they are convinced of the errour of this partiality, they next turn to some Antinomian whimsie, under the pretence of valuing Free Grace; and begin to give over per••ile••s 〈◊〉〈◊〉 and the care▪ and watchfulness against sin▪ and diligence

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

in a holy fruitful life, and say that they were long enough Le∣gal••sts, and knew not Free Grace, but lookt all after doing, and something in themselves; and then they could have no peace; but now they see their errour, they will know nothing but Christ. And thus that narrow foolish soul cannot use Repen∣tance wi••hout neglecting Faith in Christ; and cannot use Faith, but they must neglect Repentance; yea set Faith and Repentance, Love and Obedience in good works, like enemies or hindrances against each other: They cannot know themselves and their sinfuln••ss, without forgetting Christ and his righte∣ousness: And they cannot know Christ, and his Love, and Grace, without laying by the knowledge or resistance of their sin. They cannot magnifie Free Grace, unless they may have none of it, but lay by the use of it as to all the works of holi∣ness, because they must look at nothing in themselves▪ They cannot magnifie Pardon and Justification, unless they may make light of the sin and punishment which they deserve, and which is pardoned, and the charge and condemnation from which they are justified: They cannot give God thanks for remitting their sin, unless they may forbear confessing it, and sorrowing for it. They cannot take the Promise to be free, which giveth Christ and pardon of sin, if it have but this condition, that they shall not reject him: Nor can they call it the Gospel, unless it leave them masterless and lawless; whereas there is indeed no such thing as Faith without Re∣pentance, nor Repentance without Faith: No love to Christ without the keeping of his Commandments; nor no true keeping of the Commandments without Love: No Free Grace without a gracious sanctified heart and life; nor no gift of Christ and Justification, but on the condition of a believing acceptance of the gift; and yet no such believing but by Free Grace: No Gospel without the Law of Christ and Nature; and no mercy and peace but in a way of duty. And yet such Bedlam Christians are among us, that you may hear them in pangs of high conceited zeal, insulting over the folly of one another, and in no wiser language, than if you heard one lu∣natick person say, I am for health, and not for medicine; and another, I am for medicine, and not for the taking of it; and another, I am for the Physick, and not for the Physician; and

another, I am for the Physician, and not the Physick; and ano∣ther, I am for the Physick; but not for health. Or as, if they contended at their meats, I am for meat, but not for eating it, and I am for putting it into my mouth, but not for chewing it; or I am for chewing it▪ but not for swallowing it; or I am for swallowing it, but not for digesting it; or I am for digesting it, but not for eating it, &c.

Thus is Christ divided among a sort of ignorant proud Pro∣fessors: and some are for his Sacrifice, and some for his Inter∣cession, some for his Teaching, and some for his Commands, and some for his Promises; some for his Blood, and some for his Spirit; some for his Word, and some for his Ministers, and his Church; and when they have made this strange proficien∣cy in wisdom, every party claim to be this Church themselves; or if they cannot deny others to be parts with them of the Mystical Church, yet the true ordered Political disciplined Church is among them, the matter of their claim and com∣petition, and one saith, It is we, and the other, no but it is we; and the Kitchin, and the Cole-house, and the Sellar go to Law, to try which of them is the House. Thus when they have divided Christs garments among them, and pierced, if not divided himself, they quarrel rather than cast lots for his coat.

7. I perceive this Treatise swelleth too big, or else I might next shew you, how partial men are in the sense of their dan∣gers.

8. And in the resisting of Temptations; he that scapeth sensuality, feareth not worldliness; or he that feareth both, yet falleth into Heresie or Schism; and he that scapeth errours, falleth into fleshly sins.

9. And what partial regard we have of Gods mercies.

10. And how partial we are as to our Teachers, and good Books.

11. And also about all the Ordinances of God, and all the the helps and means of grace.

12. And how partial we are about good works, extolling one, and sensless of another; and about the opportunities of good. In a word, what l••me apprehensions we have of Reli∣gion, when men are so far from setting all the parts together in a well-ordered frame, that they can scarce forbear the

dividing of every part into particles: and must take the food of their souls as Physick, even like Pills which they cannot get down, unless they are exceeding small.

III. The Causes of this Calamity I must for brevity but name.

1. The natural weakness of mans mind, doth make him like a narrow-mouthed bottle that can take in but a little at once, and so must be long in learning and receiving.

2. The natural laziness and impatience of men, will not give them leave to be at such long and painful studies, as com∣pleatness of knowledge doth require.

3. The natural pride of mens hearts will not give them leave to continue so long in a humble sense of their emptiness and ignorance, nor to spend so many years in learning as Disciples: but it presently perswadeth them that their first apprehensions are clear and right, and their knowledge very considerable already; and they are as ready to dispute and censure the ignorance of their Teachers, if not to teach others themselves, as to learn.

4. The poverty and labours of many, allow them not leisure to search and study so long and seriously, as may bring them to any comprehensive knowledge.

5. The most are not so happy as to have judicious, methodical and laborious Teachers, who may possess them with right principles and methods, but deliver them some truths, with great defectiveness and disorder themselves; and perhaps by their weakness tempt the people into pride, when they see that they are almost as wise as they.

6. Most men are corrupted by company and converse with ignorant e••roneous, and self-conceited men, and hearing others (perhaps that are very zealous) make something of nothing, and make a great matter of a little one, and extolling their own poor and lame conceits, they learn also to think that they are something when they are nothing, deceiving themselves, Gal. 6.3, 4.

7. Most Christians have lost the sense of the need and use of the true Ministerial Office, as it consisteth in personal counsel

and assistance, besides the publick Teaching; and most Ministers by neglecting it, teach them to overlook it.

8. Every man hath some seeming Interest in some one Opi∣nion, or Duty, or Way, above the rest; and selfishness causeth him to reel that way that interest leadeth him.

9. Education usually possesseth men with a greater regard of some one opinion, duty, way or party, than of the rest.

10. The reputation of some good men doth fix others up∣on some particular waies or notions of theirs above others.

11. Present occasions and necessities sometime do urge us harder to some means and studies, than to others: especially for the avoiding of some present evil, or easing of some present trouble; and then the rest are almost laid by.

12. Some Doctrines deeplier affect us in the hearing, than others; and then the thoughts run more on that, to the neglect of many thing as great.

13. Perhaps we have had special experience of some Truths and Duties, or Sins, more than others; and then we set all our thoughts about those only.

14. Usually we live with such as talk most of some one duty, or against some one sin, more than all the rest; and this doth occasion our thoughts to run most in one stream, and confine them by hearing and custom to a narrow channel.

15. Some things in their own quality, are more easie and near to us, and more within the reach of sense. And therefore as corporal things, because of their sensibility and nearness, do possess the minds of carnal men, instead of things spiritual and unseen; even so Paul, and Apollo, and Cephas; this good Preacher, and that good Book, and this Opinion, and that Church-society, and this or that Ordinance, do possess the minds of the more carnal narrow sort of Christians, instead of the harmony of Christian truth, and holy duty.

16. Nature it self as corrupted, is much more against some truths, and against some duties, internal and external, than against others. And then when those that it is less averse to, are received, men dwell on them, and make a Religion of them, wholly or too much, without the rest. As when some veins are stopped, all the blood is turned into the rest; or when one part of the mould is stopped up, the metal all runneth into

the rest, and maketh a defective vessel: Or when one part of the seal is filled up before, it maketh a defective impression on the wax. Therefore the duties of inward self-denial, humility, mortification, and heavenliness, are almost left out in the Reli∣gion of the most.

17. Temptations are ever more strong and violent against some duties, than against others, and to some sins, than to others.

18. Most men have a memory, which more easily retaineth some things than others: especially those that are best under∣stood, and which most affect them. And grace cannot live upon forgotten truths.

19. There is no man but in his Calling, hath more frequent occasion for some graces and duties, and useth them more, and hath more occasions to interrupt and divert his mind from others.

20. The very temperature of the body inclineth some all to fears and grief, and others to love and contentedness of mind: and it vehemently inclineth some to passion, some to their ap∣petite, some to pride, and some to idleness, and some to lust; when others are far less inclined to any of them: And many other providential accidents, do give men more helps to one duty, than to another, and putteth many upon the tryals, which others are never put upon: And all this set together is the reason that few Christians are entire or compleat, or escape the sin and misery of deformity; or ever use Gods graces and their duties, in the order and harmony as they ought.

IV. I shall be brief also in telling you what Inferences to raise from hence for your instruction.

1. You may learn hence how to answer the question, whe∣ther all Gods Graces live and grow in an equal proportion in all true Believers. I need to give you no further proof of the negative, than I have laid down before: I once thought otherwise; and was wont to say, as it is commonly said, that in the habit they are proportionable, but not in the act. But this was because I understood not the difference between the particular habits, and the first radical power, inclination or

habit (which I name that the Reader may chuse his title, that we may not quarrel about meer words.) The first Principle of Holiness in us, is called in Scripture, The Spirit of Christ or of God: In the unity of this are three essential principles, Life, Light and Love; which are the immediate effects of the hea∣venly or divine influx upon the three natural faculties of the soul, to rectifie them, viz. on the Vital Power, the Intellect and the Will: And are called the Spirit, as the Sunshine in the room is called, the Sun: Now as the Sunshine on the earth and plants, is all one in it self as emitted from the Sun, Light, Heat and Moving force concurring, and yet is not equally ef∣fective, because of the difference of Recipients; and yet every vegetative receiveth a real effect of the Heat and Motion at the least; and sensitives also of the Light; but so that one may (by incapacity) have less of the heat, and another less of the motion, and another less of the Lght; so I conceive that Wisdom, Love and Life (or Power) are given by the Spirit to every Christian: But so that in the very first Principle or effect of the Spirit, one may have more Light, another more Love, and another more Life: Bus this it accidental from some obstruction in the Receiver; otherwise the Spirit would be equally a Spirit of Power (or Life) and of Love, and of a sound mind (or Light.)

But besides this New Moral Power, or Inclination, or Ʋni∣versal Radical Habit, there are abundance of particular Habits of Grace and Duty, much more properly called Habits, and less properly called the Vital or Potential Principles of the New Creature: There is a particular Habit of Humility, and another of Peaceableness, of Gentleness, of Patience, of Love to one another, of Love to the Word of God; and many habits of Love to several truths and duties: a habit of desire, yea many, as there are many different objects desired; there is a habit of praying, of meditating, of thanksgiving, of mercy, of chastity, of temperance, of diligence, &c. The acts would not vary as they do, if there were not a variety and disposition in these Habits; which appear to us only in their acts. We must go against Scripture, reason, and the manifold hourly experience of our selves, and all the Christians in the world, if we will say that all these graces and duties are equal in the Habit in every Christian. How impotent are some in bridling a passion, or

bridling the tongue, or in controlling pride and self-esteem, or or in denying the particular desires of their sense, who yet are ready at many other duties, and eminent in them. Great knowledge is too oft with too little charity or zeal; and great zeal and diligence often with as little knowledge. And so in many other instances.

So that if the Potentiality of the radical graces of Life, Light and Love, be or were equal, yet certainly proper and particu∣lar habits are not.

But here note further, 1. That no grace is strong where the radical graces, Faith and Love are weak: As no part of the body is strong, where the Brain and Heart are weak; (yea or the naturals, the stomach and liver.)

2. The strength of Faith and Love is the principal means of strengthening all other graces; and of right performing all other duties.

3. Yet are they not alone a sufficient means, but other in∣feriour graces and duties may be weak and neglected, where Faith and Love are strong; through particular obstructing causes. As some branches of the tree may perish when the root is sound; or some members may have an Atrophie, though the brain and heart be not diseased.

4. That the three Principles, Life, Light and Love, do most rarely keep any disproportion; and would never be dispro∣portionable at all, if some things did not hinder the actings of one more than the other, or turn away the soul from the influences and impressions of the Spirit more as to one than to the rest.

2. Hence you may learn, That the Image of God is much clearlier and perfectlier imprinted in the holy Scriptures, than in any of our hearts. And that our Religion objectively considered, is much more perfect, than subjectively in us. In Scripture, and in the true doctrinal method our Religion is entire, perfect and compleat. But in it, it is confused, lame and lamentably im∣perfect. The Sectaries that here say, None of the Spirits works are imperfect, are not to be regarded: For so they may as well say, that there are none infants, diseased, lame, distracted, poor, or monsters in the world; because none of Gods works are imperfect. All that is in God is God, and therefore per∣fect;

and all that is done by God is perfect as to his ends, and as it is a part in the frame of his own means to that end which man understandeth not: But many things are imperfect in the receiving subject. If not, why should any man ever seek to be wiser or better than he was in his infancy, or at the worst.

3. Therefore we here see that the Spirit in the Scripture is the Rule by which we must try the Spirit in our selves, or any other. The Fanaticks or Enthusiasts, who ra••l against us, for trying the Spirit by the Scriptures, when as the Spirit was the Author of the Scriptures, do but rave in the dark, and know not what they say. For the Essence of the Spirit is eve∣ry where; and it is the effects of the Spirit in both which we must compare: The Spirit is never contrary to it self: And seeing it is the Sunshine which we here call the Sun, the que∣stion is but, where it shineth most? whether in the Scripture, or in our hearts? The Spirit in the Apostles indited the Scri∣ptures, to be the Rule of our faith and life unto the end: The Spirit in us doth teach and help us to understand and to obey those Scriptures. Was not the Spirit in a greater measure in the Apostles, than in us? Did it not work more compleatly, and unto more infallibility in their writing the Scriptures, than it doth in our Ʋnderstanding, and obeying them? Is not the seal perfect, when the impression is oft imperfect? Doth not the Master write his Copy more perfectly, than his Scholars imitation is, though he teach him, yea and hold his hand? He that knoweth not the Religious distractions of this age, will blame me for troubling the Reader with the confutation of such dreams: But so will not they that have seen and tasted their effects.

4. Hence we may learn that he that would know what the Christian Religion is indeed (to the honour of God, or their own just information) must rather look into the Scripture to know it, than into Believers. For though in Believers it be more discernable in the kind (as mens lives are more conspi∣cuous than Laws and Precepts, and the impress than the seal, &c.) yet it is in the Laws or Scriptures more compleat and perfect, when in the best of Christians (much more in the most) it is broken, maimed and confused.

5. This telleth us the reason why it is unsafe to make any

men (Popes, or Councils, or the holiest Pastors, or strictest people) the Rule either of our faith or lives. Because they are all imperfect and discordant, when the Scripture is con∣cordant and compleat. He that is led by them, may erre, when as the Scripture hath no errour. And yet it is certain, that even the imperfect knowledge and grace of faithful Pastors and companions, is of great use to those that are more imper∣fect than they, to teach them the Scriptures, which are more perfect than they all.

6. Hence we see why it is, that Religion bringeth so much trouble, and so little comfort to the most, or too many that are in part Religious. Because it is lame and confused in them. Is it any wonder that a d••splaced bone is painful? or that a disordered body is sick, and hath no great pleasure in life? or that a disordered or maimed watch or clock, doth not go right? O what a life of pleasure should we live, if we were but such as the Scripture doth require! and the Religion in our hearts and lives were fully agreeable with the Religion described in the Word of God.

7. And hence we see why most true Christians are so que∣rulous, and have alwaies somewhat to complain of and lament; which the sensless, or self-justifying hypocrites overlook in themselves. No wonder if such diseased souls complain.

8. And hence we see why there is such diversity and divi∣sions among Believers, and such abundance of Sects and Par∣ties, and Contentions, and so little Unity, Peace and Con∣cord. And why all attempts for Unity take so little in the Church. Because they have all such weakness, and distempers, and lameness, and confusedness, and great disproportions in their Religion. Do you wonder why he liveth not in peace, and concord, and quietness with others, who hath no better agreement in himself? and no more composedness and true peace rt home? Mens grace and parts are much unequal.

9. And hence we see why there are so many scandals among Christians, to the great dishonour of true Christianity, and the great hinderance of the conversion of the Infidel, Heathen and ungodly world: What wonder if some disorder, falshood, and confusion appear without, in words and deeds, when there is so much ever dwelling in the mind?

10. Lastly, Hence we may learn what to expect from par∣ticular persons, and what to look for also publickly, in the Church, and in the world. He that knoweth what man is, and what godly men are, but as well as I do, will hardly expect a concordant uniform building to be made of such discordant and uneven materials; or that a set of strings, which are all, or almost all out of tune, should make any harmonious melody; or that a number of Infants should constitute an Army of va∣liant men; or that a company that can scarce spell, or read, should constitute a learned Academy. God must make a change upon individual persons, if ever he will make a great change in the Church. They must be more wise, and chari∣table, and peaceable Christians, who must make up that happy Church state, and settle that amiable peace, and serve God in that concordant harmony as all of us desire, and some expect.

CHAP. XII. How to use Faith against particular sins?

THE most that I have to say of this, is to be gathered from what went before, about Sanctification in the gene∣ral. And because I have been so much longer than I intend∣ed, you must bear with my necessary brevity in the rest.

Direct. 1. When temptation setteth actual sin before you, or inward sin keeps up within, look well on God and sin together. Let Faith see Gods Holiness and Justice, and all that Wisdom, Goodness and Power, which sin despiseth. And one such be∣lieving sight of God, is enough to make you look at sin, as at the Devil himself; as the most ugly thing.

Direct. 2. Set sin and the Law of God together; and then it will appear to be exceeding sinful; and to be the crooked fruit of the tempting Serpent. You cannot know sin, but by the Law, Rom. 7.14, &c.

Direct. 3. Set sin before the Cross of Christ: Let Faith sprinkle his blood upon it, and it will die and wither. See it still as that which killed your Lord; and that which pierced

his side, and hanged him up in such contempt; and put the gall and vinegar to his mouth.

Direct. 4. Forget not the sorrows and fears of your conversion (if you are indeed converted:) Or (if not) at least the sorrows and fears which you must feel if ever you be converted. God doth purposely cast us into grief and terrours, for our former sins, that it may make us the more careful to sin no more, lest worse befall us: If the pangs of the new birth were sharp and gr••••vous to you, why will you again renew the cause, and drink of those bitter waters? R••member what a mad and sad condition you were in while you lived according to the flesh, and how plainly you saw it when your eyes were opened? And would you be in the same condition again? Would you be unsanctified, and unjustified, and unpardoned, and unsaved? Every wilful sin is a turning backward, toward the state of your former captivity and misery.

Direct. 5. When Satan sets the bait before you, let Faith al∣waies set Heaven and Hell before you, and take all together, the end with the beginning. And think when you are tempted to lye, to steal, to deceive, to lust, to pride, to gulosity or drunken∣ness, &c. what men are now suffering for these same sins? and what all that are in Hell and in Heaven do think of them? Sup∣pose a man offered you a cup of wine, and a friend telleth you, I saw him put poison into it, and therefore take heed what you do.] If the offerer were an enemy, you would hardly take it. The world, and the fl••sh, and the devil, are enemies: when they offer you the delights of sin, hear Faith, and it will tell you, there is poison in it; there is sin, and hell, and Gods displea∣sure in it.

Direct. 6. Let Faith keep you under the continual apprehen∣sions of the Divine Authority and Rule; that as a child, a ser∣vant, a scholar, a subject, doth still know that he is not ma∣sterless, but one that must be ruled by the will or Law of his superiour; so may you alwaies live with the yo••k of Christ upon your necks, and his bridle in your mouths: Remembring also that you are still in your Masters eye.

Direct. 7. Remember still that it is the work of Faith to over∣come the world, and the flesh, and to over-rule your sense and ap∣petite; and to make nothing of all that would stand up against

your heavenly interest; and to crucifie it by the Cross of Christ Gal. 6.14. & 5.24. Rom. 8.1, 9, 10, 13. Set Faith therefore upon its proper work; and when you live by Faith, and walk after the Spirit, you will not live by sight, nor walk after the flesh, 2 Cor. 5.7.

Direct▪ 8. It is also the work of Faith to take off all the masks of sin, and open its nakedness, and shame, and cast by all shifts, pre∣tences, and excuses. When Satan saith, It is a little one, and the danger is not great, and it will serve thy pleasure, profit, or preferment; Faith should say, Doth not God forbid it? There is no dallying with the fire of God: Be not deceived, man; God will not be mocked! Whatsoever a man soweth, that shall be also reap: If you sow to the flesh, of the fl••sh you shall reap corruption, Gal, 6. When Satan saith, Ye shall not die: and when the sinner with Adam hideth himself, Faith will call him out to Judgment, and say, What hast thou done? Hast thou eaten of the fruit which God forbade?

Direct. 9. Let Faith still keep you busied in your Masters work. Nothing breedeth and feedeth sin so much as idleness of mind and life: Sins of omission have this double mischief, that they are the first part of Satans game themselves, and they also bring in sins of commission. When men are not taken up with good, they are at leisure for temptations to intice them; and they set open their doors to the tempter, and tell him he may speak with then when he will. Wanton thoughts, and covetous thoughts, may dwell there when better thoughts are absent. But when you are so wholly taken up with your du∣ty (spiritual or corporal) and so constantly and industriously busie in your proper work, sin cannot enter, nor Satan find you at leisure for his service.

Direct. 10. Let Faith make Gods service pleasant to you, and lose not your delight in G••d and godliness, and then you will not rellish sinful pleasures. You will find no need of such base de∣lights, when you live on the foretast of Angelical pleasures. You will not be easily drawn to steal a morsel of dung or poi∣son from the Devils table, while you daily feast your souls on Christ: or to steal the Onions of Egypt, when you dwell in a Land that floweth with milk and hony. But while you keep your selves in the wilderness, you will be tempted to look

back again to Egypt. The great cause of mens sinning, and yielding to the temptations of forbidden pleasures, is because they are negligent to live upon the pleasures of Believers.

Direct. 11. Take heed of the beginnings, if ever you would escape the sin. No man becometh stark nought at the first step. He that beginneth to take one pleasing unprofitable cup or bit, intendeth not drunkenness and gluttony in the grossest sense: But he hath set fire in the thatch, though he did not intend to burn his house; and it will be harder to quench it, than to have forborn at first. He that beginneth but with lascivious dalliance, speeches or embraces, thinketh not to proceed to filthy fornication: But he might better have secured his con∣science, if he had never medled so far with sin. Few ruinating damning sins, began any otherwise than with such small ap∣proaches, as seemed to have little harm or danger.

Direct. 12. If ever you will scape sin, keep off from strong temptations and opportunities. He that will be still neer the fire or water, may be burnt or drowned at last. No man is long safe in the midst of danger, and at the next step to ruine. He that liveth in a Tavern or Ale-house, had need to be very averse to tipling. And he that sitteth at Dives table, had need to be very averse to gulosity: And he that is in the least dan∣ger of the fire of lust, must keep at a sufficient distance, not on∣ly from the bed, and from immodest actions, but from secret com∣pany and opportunities of sin, and from a licentious ungoverned eye and imagination. This caused Christ to say, How hard it is for the Rich to be saved? because they have a stronger flesh∣ly interest to keep them from Christ and godliness, which must be denyed; and because their sin hath plentiful provision, and the fire of concupiscence wanteth no fewel, and it is a very easie thing to them still to sin, and alwaies a hard thing to avoid it: And mans sluggish nature will hardly long either hold on in that which is hardly done, or forbear that which is still hard to forbear. Good must be made sweet and easie to us, or else we shall never be constant in it.

Direct. 13. If you find any difficulty in forsaking any disgrace∣ful sin, cherish it not by secrecy, but 1. Plainly confess it to your bosom friend: And 2. If that will not serve, to others also, that you may have the greater engagements to forbear.

I know wisdom must be used in such confessions, and they must be avoided when the hurt will prove greater than the good. But fleshly wisdom must be no councellor, and fleshly interest must not prevail, Secrecy is the nest of sin, where it is kept warm, and hidden from disgrace: Turn it out of this nest, and it will thd sooner perish. Gods eye and knowledge should serve turn: but when it will not, let man know it also, and turn one sin against another, and let the love of Reputation help to subdue the love of Lust. Opening a sin (yea or a strong temptation to a sin) doth lay an engagement in point of com∣mon credit in the world, upon them that were before under the divine engagements only. It will be a double shame to sin when once it's known. And as Christ speaketh of a right hand, or eye, so may I of your honour in this case; it is better go to Heaven with the shame of a penitent confession, than to keep your honour till you are in Hell. The loss of mens good opinion is an easie price, to prevent the loss of your salvation, Prov. 28.13. He that covereth his sins shall not prosper; but who∣so confesseth and forsaketh them shall have mercy. So 1 John 1.9, 10. James 5.15, 16.

Direct. 14. Especially take heed of heinous sins, called mortal, because inconsistent with sincerity.

Direct. 15. And take heed of those sins which your selves or others that fear God are in greatest danger of: Of which I will speak a little more distinctly.

CHAP. XIII. What sins the best should most watchfully avoid? and wherein the infirmities of the upright d••ffer from mortal sins?

Q••est. WHat sins are religious people who fear sin, most in danger of? and where must they set the strong∣est watch?

Answ. 1. They are much in danger of those sins, the tem∣ptations to which are neer, and importunate, and constant, and for which they have the greatest opportunities: They have senses and appetites as well as others: And if the bait be great, and

alwaies as at their very mouths, even a David, a Solomon, a Noah, is not safe.

2. They are in danger of those sins which they little think of; for it is a sign that they are not forewarned and fortified; nor have they overcome that sin; for victory here is never got at so cheap a rate: especially as to inward sins: If it have not cost you many a groan, and many a daies diligence, to conquer selfishness, pride and appetite; it's twenty to one they are not conquered.

3. They are much in danger of those sins which they ex∣tenuate, and count to be smaller than they are. For indeed their hearts are infected already, by those false and favourable thoughts. And they are prepared to entertain a neerer fami∣liarity with them. Men are easily tempted upon a danger which seemeth small.

4. They are much in danger of those sins, which their con∣stitutions and temperature of body doth encline them to; and therefore must here keep a double watch. No small part of the punishment of our Original sin (both as from Adam, and from our neerest Parents) is found in the ill complexion of our bodies: The temperature of some inclineth them vehemently to passion; and of others unto lust; and of others to sloth and dulness: and of others to gulosity, &c. And grace doth not imme∣diately change this distemper of the complexion; but only watch over it, and keep it under, and abate it consequently, by contrary actions, and mental dispositions: Therefore we shall have here uncessant work, while we are in the body. Though yet the power of grace by long and faithful use, will bring the very sense, and imagination, and passions into so much calmness, as to be far less raging, and easily ruled: As a well ridden horse will obey the Rider; and even dogs and other bruits will strive but little against our government: And then our work will grow more easie: For as Seneca saith, Maxima pars libertatis est bene moratus venter: A good condition∣ed belly is a great part of a mans liberty: meaning, an ill con∣ditioned belly is a great part of mens slavery: And the same may be said of all the senses, fantasie and passions in their re∣spective places.

5. We are much in danger of the sins which our callings,

trades and worldly interest, do most and constantly tempt us to. Every man hath a carnal interest, which is his great temptation; and every wise man will know it, and there set a double watch. The carnal interest of a Preacher, is applause or pre∣ferment: The carnal interest of Rulers and great men, I shall pass by; but they must not pass it by themselves. The carnal interest of Lawyers and Tradesmen, is their gain, &c. Here we must keep a constant watch.

6. We are much in danger of those sins, the matter of which is somewhat good or lawful, and the danger lyeth only in the manner, circumstances or degree. For there the lawful∣ness of the matter, occasioneth men to forget the accidental evil. The whole Kingdom feeleth the mischief of this, in in∣stances which I will now pass by. If eating such or such a meat were not lawful it self, men would not be so easily drawn to gluttony. If drinking wine were not a lawful thing, the passage to drunkenness were not so open: The apprehension that a lusory lot is a lawful thing (as Cards, D••ce, &c.) doth occasion the heinous sin of time-wasting, and estate-wasting gamesters. If apparel were not lawful, excess would not be so easily endured. Yea the goodness of Gods own Worship, quieteth many in its great abuse.

7. We are much in danger of those sins, which are not in any great disgrace among those persons whom we most honour and esteem. It is a great mercy to have sin lie under a com∣mon odium and disgrace: As swearing and drunkenness, and cursing, and fornication, and Popish errours, and superstition, is now amongst the forwardest Professors in England: For here conscience is most awakened, and helped by the opinion of men; or if there be some carnal respect to our reputation in it sometimes, yet it tendeth to suppress the sin; And it is a great plague to live where any great sin is in little disgrace (as the prophanation of the Lords day in most of the Reformed Churches beyond Sea; and they say, tipling, if not drunken∣ness in Germany; and as backbiting and evil speaking against those that differ from them is among the Professors in England, for too great a part; and also many superstitions of their own; and dividing principles and practices.)

8. But especially if the greater number of godly people live in such a sin, then is the temptation great indeed; and it is but

few of the weaker sort, that are not carryed down that stream. The Munster case, and the Rebellion in which Munster perished in Germany, and many other; but especially abundance of Schisms from the Apostles daies till now, are too great evi∣dences of mens sociableness in sinning. We all like sheep have gone astray, and turned every one to his own way, Isa. 53 6. And like sheep ••n this, that if one that is leading, get over the hedge, all the rest will follow after; but especially if the greater part be gone. And do not think that our Churches are in∣fallible, and that the greater part of the godly cannot erre, or be in the wrong: For that would be but to do as the Papists, when we have sinned by fallibility, to keep off repentance by the conceit of infallibility.

9. We are in great danger of sinning, in cases where we are ignorant: For who can avoid the danger which he seeth not? And who can walk safely in the dark? Therefore we see that it is the ignor anter sort of Christians, and such as Paul calleth Novices, that most erre; especially when Pride accompanyeth Ignorance, for then they fall into the special condemnation of the Devil, 1 Tim. 3.6. Study therefore painfully and pa∣tiently till you understand the truth.

10. But above all, we are in danger of those sins which are masked with a pretence of the greatest truths and duties, and use to be fathered on God and Scripture; and so under the specious titles of Holiness and of Free Grace. For here it is the understand∣ing chiefly that resisteth, while the very names and pretences secretly steal in, and bring them into love and reverence with the Will. And the poor honest Christian is afraid of resisting them, lest it should prove a resisting God. What can be so false that a man will not plead for, if he take it to be a neces∣sary truth of God? And what can be so bad that a man will not do, if he take it once to be of Gods commanding? The foresaid instances of the Munster and Germane actions, with those of the followers of David George in Holland (who took himself to be the Holy Ghost, or the immediate Prophet of his Kingdom) and Hacket and his Grundletonians, and the Familists, the Ranters, the Seekers, the Quakers, the Church-dividers, and the Kingdom and State-overturners in England, have given so great a demonstration of this, that it is not

lawful to overlook it or forget it. The time cometh, that they that kill you, shall think that they do God service, Joh. 16.2. And then who can expect that their consciences should avoid it? Why did Paul persecute the Christians, and compel them to blaspheme? Because he verily thought that he ought to do many things against the Name of Jesus, Acts 26.9. O it is religious sins which we are in danger of! such as come to us as in the Name of God, and Christ, and the Spirit: such as pretend that we cannot be saved without them: and such as plead the holy Scriptures: such as James 3. is written against, when a wisdom from beneath, which is earthly, sensual and de∣vilish, working by envy and strife, unto confusion and every evil work, pretendeth to be the wisdom from above: when Zeal consumeth Love and Ʋnity, under pretence of consuming sin: which made Paul and John require us not to believe every spirit, but to try the spirits whether they be of God, 2 Thes. 2.2. & 1 Thes. 5.20, 21. 1 Joh. 4.1, 2, 3. And made Paul say, If an Angel from Heaven bring you another Gospel, let him be accur∣sed, Gal. 1.7, 8. And more plainly, 2 Cor. 11.13, 14. Such are false Apostles; deceitful workers; transforming themselves in∣to the Apostles of Christ: and no marvel, for Satan himself is transformed into an Angel of light: therefore it is no great thing if his Ministers also be transformed as the Ministers of righteousness, whose end shall be according to their works. And Acts 20.30. Also of your own selves shall men arise, speaking perverse things, to draw away Disciples after them. And what need any Disciple of Christ greater warning, than to remember that their Sa∣viour himself was thus assaulted by the Devil in his temptation, with [It is written.]

Yet let no Papist hence take occasion to vilifie the Scripture, because it is made a plea for sin: For so he might as well vilifie humane Reason, which is pleaded for all the errours in the world; and vilifie the Law, because Lawyers plead it for ill Causes; yea and vilifie God himself, because the same and other sinners plead his will and authority for their sins: when contrarily, it is a great proof of the Scripture Authority and Ho∣nour, that Satan himself, and his subtilest instruments, do place their greatest hope of prevailing, by perverting and misapply∣ing it; which could be of no use to them, if its authority were not acknowledged.

11. We are in constant danger of those sins which we think we can conceal from men: Therefore suppose still that all that you do will be made known; and do all as in the open streets: It's written (by two) in the life of holy Ephrem Syrus, that when a Harlot tempted him to uncleanness, he desired but that he might chuse the place; which she consenting to, he chose the open market-place, among all the people; and when she told him, that there they should be shamed, for all would see; he told her such a lesson of sinning in the sight of God, who is every where, as was the means of her conversion. Conceit of secrecy emboldeneth to sin.

12. We are in constant danger of sins of sudden passion and irruption, which allow us not season to deliberate, and surprize us before our reason can consider.

13. We are in danger of sins that come on by insensible de∣grees, and from small beginnings creep upon us, and come not by any sudden wakening assaults: Thus pride and cove∣tousness, and ambition, do infect men: And thus our zeal and deligence for God, doth usually decay.

14. Lastly, We are in much danger of all sins which require a constant vigorous diligence to resist them; and of omitting those duties, or that part or mode of duty, which must have a constant vigorous diligence to perform it: Because feeble souls are hard∣ly kept (as is aforesaid) to constant vigorous diligence.

Quest. 2. Wherein differeth the sins of a sanctified person from other mens that are unsanctified.

Answ. 1. In a sanctified man the habitual bent of his will, is ever more against sin, than for it; however he be tempted into that particular act.

2. And as to the Act also, it is ever contrary to the scope and tenour of his life; which is for God and sincere obedience.

3. He hath no sin which is inconsistent with the true Love of God, in the predominant habit: It never turneth his heart to another End, or Happiness, or Master.

4. Therefore it is more a sin of passion, than of settled in∣terest and choice. He is more liable to a hasty passion, or word, or unruly thoughts, than to any prevalent covetousness or am∣bition,

or any sin which is a possessing of the heart instead of God, 1 John 2.15. James 3.2. Though some remainders of these are in him, they prevail not so far as sudden passions.

5. There are some sins which are more easily in the power of the will, so that a man that is but truly willing, may for∣bear them; as a drunkard may pass by the Tavern or Ale-house, or forbear to touch the cup; and the fornicator to come neer, or commit the sin, if they be truly willing: But there be other sins which a man can hardly forbear though he be willing; because they are the sins of those faculties over which the will hath not a despotical power: As a man may be truly willing to have no sluggishness, heaviness, sleepiness at prayer, no forgetfulness, no wandering thoughts, no inordi∣nate appetite or lust at all stirring in him, no sudden passions of anger, grief or fear; he may be willing to love God per∣fectly; to fear him and obey him perfectly, but cannot. These latter are the ordinary infirmities of the godly: The former sort are, if at all, his extraordinary falls, Rom. 7.14. to the end.

6. Lastly, The true Christian riseth by unfeigned Repen∣tance, when his conscience hath but leisure and helps to de∣liberate, and to bethink him what he hath done. And his Repentance much better resolveth and strengtheneth him against his sin for the time to come.

To summ up all; 1. Sin more loved than hated. 2. Sin wilfully lived in, which might be avoided by the sincerely willing. 3. Sin made light of, and not truly repented of when it is committed. 4. And any sin inconsistent with ha∣bitual Love to God, in predominancy, is mortal, or a sign of spiritual death, and none of the sins of sanctified Be∣lievers.

CHAP. XIV. How to live by Faith in Prosperity.

THE work of Faith in respect of Prosperity, is twofold: 1. To save us from the danger of it. 2. To help us to a sanctified improvement of it.

1. And for the first, that which Faith doth, is especially, 1. To see deeper and further into the nature of all things in the world, than sense can do, 2 Cor. 4.17, 18. 1 Cor. 7.29, 30, 31. To see that they were never intended for our Rest or portion, but to be our wilderness provision in our way. To foresee just how the world will use us, and leave us at the last, and to have the very same thoughts of it now, as we foresee that we shall have when the end is come, and when we have had all that ever the world will do for us. It is the work of Faith, to cause a man to judge of the world, and all its glory, as we shall do when death and judgment come, and have taken off the mask of splendid names, and shews, and flatteries: that we may use the world as if we used it not, and possess it as if we possest it not, because its fashion doth pass away. It is the work of Faith to crucifie the world to us, and us to the world by the Cross of Christ, Gal. 6.14. that we may look on it as disdainfully as the world looked upon Christ, when he hanged as forsaken on the Cross. That when it is dead, it may have no power on us, and when we are dead to it, we may have no inordinate love, or care, or thoughts, or fears, or grief, or labour to lay out upon it. It is the work of Faith ••o make all worldly pomp and glory, to be to us but loss, and dross, and dung, in comparison of Christ, and the righteousness of Faith, Phil. 3.7, 8, 9. And then no man will part with Heaven for dung, nor set his God below his dung, nor further from his heart; nor will he feel any great power in temptations to ho∣nour, wealth or pleasure, if really he count them all but dung; nor will he wound his conscience, or betray his peace, or cast away his innocency for them.

2. Faith sheweth the soul those sure, and great, and glorious things, which are infinitely more worthy of our love and

labour. And this is its highest and most proper work, Heb. 11. it conquereth Earth by opening Heaven; and shewing it us as sure, and clear, and near. And no man will dote on this de∣ceitful world, till he have turned away his eyes from God; and till Heaven be out of his sight and heart. Faith saith, I must shortly be with Christ; and what then are these dying things to me? I have better things, which God that cannot lye hath promised me with Christ, Titus 1.2. Heb. 6.18. I look every day when I am called in. The Judge standeth before the door, James 5.9. The Lord is at hand, Phil. 4.5. And the end of all these things is at hand, 1 Pet. 4.7. And shall I set my heart on that which is not?

Therefore when the world doth smile and flatter, faith setteth Heaven against all that it can say or offer. And what is the world when Heaven stands by? Faith seeth what the blessed souls above possess, at the same time while the world is alluring us to forsake it, Luke 16. Heb. 11. & 12.1, 2. &c. Faith setteth the heart upon the things above, as our concern∣ment, o••r only hope and happiness: It kindleth that Love of God in the soul, and that delight in higher things, which powerfully quencheth worldly love, and mortifieth all our carnal pleasures, Matth. 6.20.21. Col. 3.1, 2, 3, 4. Rom. 8.5, 6, 7. Phil. 30.20, 21.

3. Faith sheweth the soul those wants and miseries in it self, which nothing in the world is able to supply and cure. Nay, such as the world is apter to increase. It is not gold that will quench his thirst, who longs for pardon, grace and glory. A guil••y conscience, a sinful and condemned soul will never be cured by riches, or high places, by pride, or fl••shly sports and pleasures, James 5.1, 2, 3. This humbling work is not in vain.

4. Faith looketh to Christ, who hath overcome the world, and carefully treadeth in his st••ps, John 16.33. Heb. 12.2, 3, 4, 5. It looketh to his person, his birth, his life, his cross, his grave, and his resurrection: to all that strange example of contempt of worldly things which he gave us from his manger, to his shameful kind of death. And he that studieth the Life of Christ, will either despise the world, or him He will either vilifie the world in imitation of his Lord, or vilifie Christ for the plea∣sures

of the world. Faith hath in this warfare, the surest and most onourable guide, the ablest Captain, and the most powerful ex∣ample in all the world. And it hath with Christian unerring Rule, which furnisheth him with armour for every use. Yea it hath through him a promise of Victory before it be a••tained; so that in the beginning of the fight, it knows the end, Rom. 16.20. John 16.33. It goeth to Christ for that Spirit which is our streng••h, Ephes. 6.10. C••l. 2.7. And by that it mortifieth the desires of the flesh: and when ••he flesh is mortified, the world is conquered: for it is loved only as it is the provision of the fl••sh.

5. Moreover, Faith doth observe Gods particular Provi∣dence, who distributeth his talents to every man as he plea∣seth, and disposeth of their estates and comforts: so that the Race is not to the swift, nor the Victory to the strong, nor Riches to men of understanding, Eccles. 9.11.

Therefore it convinceth us, that our lives, and all being in his hand, it is our wisdom to make it our chiefest care to use all so as is most pleasing unto him, 2 Cor. 5.8. It foreseeth also the day of Judgment, and teacheth us to use our prosperity and wealth, as we desire to hear of it in the day of our accounts. Faith is a provident and a vigilant grace; and useth to ask when we have any thing in may possession, which way I make the best advantage of it for my soul? which way will be most comfortable to me in my last review? how shall I wish that I had used my time, my wealth, my power, when time is at an end, and all these transitory things are vanished?

6. And Faith doth so absolutely devote and subject the soul to God, that it will suffer us to do nothing (so far as it pre∣vaileth) but what is for him, and by his consent. It telleth us that we are not our own, but his; and that we have nothing but what we have received: and that we must be just in giving God his own: and therefore it first asketh, which way may I best serve and honour God with all that he hath given me? Not only with my substance, and the first fruits of mine increase, but with all, 1 Cor. 10.31. When Love and devotion hath de∣livered up our selves entirely to God, it keeps nothing back, but delivereth him all things with our selves; even as Christ with himself doth give us all things, Rom. 8.32. And Faith doth so

much subject the soul to God, that it maketh us like servants and children, that use not their Masters or Parents goods at their own pleasure; but ask him first, how he would have us use them, Lord, what wouldst thou have me to do? is one of the first words of a converted soul, Acts 9.6. In a word, Faith writeth out that charge upon the heart, 1 John 2.15. Love not the world, nor the things that are in the world (the lust of the flesh, the lust of the eyes, and pride of life.) For if any man love the world, the love of the Father is not in him. Ye cannot serve God and Mammon.

But on this subject Mr. Alleine hath said so much in his ex∣cellent Book of the Victory of Faith over the world, that I shall at this time say no more.

The Directions which I would give you in general, for pre∣servation from the danger of prosperity by Faith, are these that follow.

Direct. 1. Remember still that the common cause of mens damnation is their Love of this world more than God and Heaven, and that the world cannot undo you any other way, but by tempting you to over-love it, and to undervalue higher things: And there∣fore that is the most dangerous condition, which maketh the world seem most pleasing, and most lovely to us. And can you believe this, and yet be so eager to be humoured, and to have all things fitted to your pleasure and desires? Mark here what a task Faith hath? and mark what the work of self-denyal is? The worldling must be pleased; the Believer must be saved. The worldling must have his flesh and fancy gratified: the Believer must have Heaven secured, and God obeyed. Men sell not their souls for sorrow, but for mirth: They forsake not Heaven for poverty, but for riches: they turn not away from God for the love of sufferings and dishonour, but for the love of pleasure▪ preferments, dignities and estimation in the world. And is that state better and more desirable, for which all that perish turn from God, and fell their souls, and are befooled and undone for ever? Or that which no man ever sinned for, nor forsook God for, or was undone for? Read over this question once and again, and mark what answer your hearts give to it, if

you would know whether you live by sense or faith? And mark what contrary answers the flesh and faith will give to it, when it comes to practice? I say, though many sin in poverty, and in sufferings, and in disgrace, yea and by occasion of them, and by their temptations, yet no man ever sinned for them: They are none of the bait that straled away the heart from God. Set deep upon your heart, the sense of the danger of a prosperous state, and sear and vigilancy will help to save you.

Direct. 2. Imprint upon your memory the characters of this deadly sin of worldliness, that so you may not perish by it, whilst you dream that you are free from it; but may alw••ies see how far it doth prevail. Here therefore to help you, I will set before you the characters of this sin; and I will but briefly name them, lest I be tedious, because they are many.

1. The great mark of damning worldliness is, when God and Heaven are not loved and preferred before the pleasures, and profits, and honours of the world.

2. Another is, when the world is esteemed and used more for the service and pleasure of the flesh, than to honour God, and to do good with, and to further our salvation: When men desire great places, and riches, more to please their appe∣tites and carnal minds with, than to benefit others, or to serve the Lord with; when they are not rich to God, but to them∣selves, Luke 12.20, 21.

3. It is a mark of some degree of worldliness, to desire a greater measure of riches or honour, than our spiritual work, and ends, and benefit do require: For when we are convinced that less is as good or better to our highest ends, and yet we would have more; it is a sign that the rest is desired for the flesh, Rom. 13.14. & 8.8, 9, 10, 13.

4. When our desires after worldly things are too eager and violent: when we must needs have them, and cannot be with∣out them, 1 Tim. 6.9.

5. When our contrivances for the world are too sol••icitous; and our cares for it take up an undue proportion of our time, Mat. 6.24, 25. to the end.

6. When we are impatient under want, dishonour, or dis∣appointments, and live in trouble and discontent, if we want much, or have not our wills.

7. When the thoughts of the world are proportionably so many more than our thoughts of Heaven, and our salvation, that they keep us in the neglect of the duty of Meditation, and keep empty our minds of holy things, Mat. 6.21.

8. When it turneth our talk all towards the world, or taketh up our freest, and our sweetest and most serious words, and leaveth us to the use of seldom, dull, or formal, or affected words, about the things which should profit the soul, and glo∣rifie our great Creator.

9. When the world incroacheth upon Gods part in our fa∣milies, and thrusts out prayer, or the reading of the Scriptures, or the due instruction of children or servants: when it cometh in upon the Lords day; when it is intruding in Gods Worship, and at Sermon or Prayer our thoughts are more pleasingly running out after some worldly thing, than kept in attendance upon God, Ezek. 33▪31.

10. When worldly prosperity is so sweet to you, that it can keep you quiet under the guilt of wilful sin, and in the midst of all the dangers of your souls. Because you have your hearts desire a while, you can forget eternity, or bear those thoughts of it with security, which otherwise would amaze your souls, Luke 12.19, 20.

11. When the peace and pleasure which you daily live upon, is fetcht more from the world, than from God and Heaven; so that if at any time you ask your selves the true reason of your peace, and whence it is that you rise and lie down in quietness of mind, your consciences must tell you, it is not so much from your belief of the Love of God in Christ, nor from your hope to live in Heaven for ever, as because you feel your self well in body, and live at ease and prosperity in the world: And when any mirth or joy possesseth you, you may easily feel, that it is more from something which is grateful to your flesh, than from the belief of everlasting glory.

12. When you think too highly and pleasingly of the con∣dition of the rich, and too meanly of the state of poor Believers: when you make too great a difference between the rich and the poor, and say to the man with the gold Ring, and the gay Apparel, Come up hither, and to the poor, Sit there at my footstool, James 4. & 5. When you had rather be made like

the rich and honourable in the world, than like the poor that are more holy; and think with more delight of being like Lords or Great men in the world, than of being more like to humble heavenly Believers.

13. When you are at the heart more thankful to one that giveth you lands or money, than to God for giving you Christ and the Scriptures, and the Means of Grace: and would be better pleased if you were advanced or enriched by the King, than to think of being sanctified by the Spirit of Christ. And when you give God himself more hearty thanks for worldly than for spiritual things.

14. When you make too much ado for the things of the world; and labour for them with inordinate industry; or plunge your selves into unnecessary business, as one that can never have or do enough.

15. When you are too much in expecting liberality, kind∣nesses and gifts from others; and are too much pleased in it; and grudge at all that goeth beside you; and think that it is mens duty to mind all your concernments, and further your commodity more than other mens.

16. When you are selfish and partial about worldly interest, and have little sense of your neighbours concernments in com∣parison of your own. If one give never so liberally to many others, and give nothing to you, it doth never the more con∣tent you, nor reconcile your mind to the charity of the giver. If one give to you, and pass by many that have more need, you love and honour the bounty which satisfieth your own desires. If you sell dear, you rejoyce; and if you buy cheap, you are glad of your good bargain, though perhaps the seller be poorer than you. He that wrongeth you, or any way hindereth your commodity, is alwaies a bad man in your esteem: No vertue will save him from your censures and reproach: But he that dealeth as hardly by your neighbour, and well with you, is a very honest man, and worthy of your praise.

17. When you are quarrelsome for worldly thing, and the love of them can at any time break your charity and peace, and make an enemy of your neerest friend; or engage you in causless Law-suits and contentions. What abundance doth the world set together by the ears?

18. When you can see your poor brother or neighbour in want, and shut up the bowels of your compassion from him; and do little good with what God hath given you, but the flesh and self devoureth all.

19. When you will venture upon unlawful waies of getting; or will sin for honour or commodity; or at least will let go your innocency and conscience, rather than lose your prospe∣rity in the world; and will distinguish your selves out of every danger, or costly duty, or suffering for righteousness sake; and will prove every thing lawful, which seemeth necessary to the prosperity and safety of the flesh.

20. When you are more careful to provide riches and honors for your children after you, than to save them from worldli∣ness, voluptuousness and pride, and to bring them up to be the heirs of Heaven: and had rather venture their souls in the most dangerous temptations, than abate any of their plenty or grandure in the world.

These be the plain marks of worldly minds, whatever a blinded heart may devise to hide them.

Direct. 3. Take heed of those blinding pretences which world∣ly minds do commonly use, to flatter, deceive and undo themselves. For instance.

1. The most common pretence is [That Gods creatures are good, and prosperity is his blessing, and that our bodies must be che∣rished, and that synical and eremetical extreams and austerities, are far from the genius of true Christianity.

There is truth in all this, or else it would not be so fit to be made a cloak for sin by misapplication. The world and all Gods works are good; and to the pure they are pure: to the sanctified they are sanctified; that is, they are devoted to the service of God, and used for him from whom they come: God hath given us nothing which may not be used for his service, and our salvation. No doubt but you may make you friends of the Mammon of unrighteousness, to further your reception into the everlasting habitations: You may lay up a good foun∣dation for the time to come; and you may sow to the Spirit, and reap in the end everlasting life, Gal. 6. You may provide you bags that wax not old: you may please God by the sacri∣fices of distributing and communicating, Heb. 13. But yet I

must tell you, the world and all Gods creatures in it, are too good to be sacrificed to the flesh, and to the Devil; and not good enough to be loved and preferred before God, and your in∣nocency and salvation.

The body must be cherished, but yet the flesh must be sub∣dued; and if you live af••er it, you shall die. Health and alacri∣ty must be preserved, because they make you fit for duty; but wanton appetites must be restrained, and no provision must be made for the flesh, to satisfie its lusts (or wills) Rom. 13.14. It must be cherished as your horse or servant for his work; but it must not be pampered, and made unruly, or your Master. You may seek food for your necessity and use; and ask of God your daily bread (Matth. 6. Psal. 145.) but you may not with the Israelites, ask meat for your lust, as being weary of eating Manna so long, Psal. 78. Hurting your health by useless au∣sterities, is not pleasing unto God: But sensuality and flesh-pleasing, and love of the world, is nevertheless abominable in his sight.

Object. 2. Necessity makes me mind the world: I have chil∣dren to maintain, and am in debt, and cannot pay every one his own.

Answ. Whether you have necessity or not, you ought to la∣bour faithfully in your callings. But no necessity will excuse your worldly love and cares: What will the love of the world do towards the supply of your necessities? or what will your ea∣ger desires, and your cares do, more than the labours and quiet forecast of one that hath a contented patient mind? Surely in reason, the less you have in the world, and the harder your condi••ion is, the less you should love it, and the more you should abound in care and diligence, to make sure of a better world hereafter.

Object. 3. I covet no mans but my own.

Answ. 1. Why then are you so glad of good bargains, or of gifts? 2. But what if you do not? You covet to have more to be your own, than God allotteth you? Perhaps you have already as much as your flesh knoweth what to do with; and therefore need not covet more. But will this excuse you for loving your riches more than God? The question is not now, what you covet, but what you love. If the world hath your

hearts, the Devil hath your lives; for it is by the world that he deceiveth souls: And do you think then that you are fit to dwell with God? Know ye not that the love of the world, is en∣mity to God? And that if ye will be friends of the world, you are Gods enemies? James 4.4.

Object. 4. It is not by any unlawful means that I desire to gr••w rich: I wait on God in my lawful labour, and crave his blessing.

Answ. It is not now your getting, but your loving the world that I am speaking of: If your hearts be more set on your riches or prosperity, than on God, and the world by loving it be made your Idol, you do but turn prayer and labour into sin, (though they be good in themselves) while you abuse them to your ungodly worldly ends.

What wretched muck-worm would not pray, if he believed that praying would make him rich? I warrant you then their tune would be turned. They would not cry out, what need∣eth all this praying? If God would give them money for the asking, they would quickly learn to pray without Book, and long prayers would come into request, upon the Pharisees old account. Can any thing in the world be more unlawful and abominable, than to love the flesh and the world, above God and Heaven? And yet do you say that you get not your wealth by any thing that is unlawful?

Object. 5. But I am contented with my condition, and de∣sire no more.

Answ. So is a Swine when his b••lly is full. But the question is, Whether Heaven and Holiness, or that worldly condition which you are in seem more lovely to you.

O••ject. 6. I give God thanks for all I have.

Answ. So would every beggar in the Country give God thanks if he would make them rich. Some drunkards and gluttons, and some malicious people, do give God thanks for satisfying their sinful lusts. This is but adding hypocrisie to your sin, and to aggravate it by prophaning the Name of God, by thanking him as a cherisher of your lusts. But the question is, whether you love God for himself, and as your sanctifier bet∣ter than you do the gratifying of your flesh?

Obj. 7. But I give something to the poor, and I mean to leave them something at my death.

Ans. So it is like the miserable Gentleman did, in Luke 16. Or else why would Lazarus lie at his gates, if he used not to give something to the poor? What worldling or hypocrite is there that will not drop now and then an Alms, while he pampereth his flesh, and satisfieth its desires? Do you look to be saved for doing as a Swine will do, in leaving that which he can neither eat, nor carry away with him? The question is, whether God or the world have your hearts? and what it is that you most delight in as your treasure?

Object. 8. I am fully satisfied that Heaven is better than Earth, and God than the creature, and holiness than the prosperity or pleasure of the flesh?

Answ. Thousands of miserable worldlings, are satisfied in opinion that this is true: They can say the same words that a true Believer doth: And in dispute they can defend them, and call the contrary opinion blasphemy. But all this is but a dreaming speculation: Their hearts never practically pre∣ferred God, and Holiness, and Heaven, as most suitable and best for them: Mark what you love best, and most long after, and most delight in, and what it is that you are lothest to leave, and what it is that you most eagerly labour for, and there you may see what it is that hath your hearts?

Object. 9. Worldliness is indeed a heinous sin, and of all people, I most hate the covetous; and I use to preach or talk against it, more than against any sin.

Answ. So do many thousands that are slaves to it them∣selves, and shall be damned for it. It is easier to talk against it, than to forsake it. And it is easie to hate covetousness in another, because it will cost you nothing for another to forsake his sin; and perhaps the more covetous he is, the more he stand∣eth in your way, and hindereth you from that which you would have your selves. Of all the multitude of covetous Preachers that be in the world, is there any one that will not preach against covetousness? Read but the Lives of Cardinals, and Popes, and Popish Prelates, and you will see the most odi∣ous worldliness set forth without any kind of cloak or shame: How such a one laid his design at Court, and among the great ones for preferment? How studiously he prosecuted it, and con∣formed himself to the humours & interest of those, from whom

he did seek it? How they first got this Living, and then got that Prebendary, and then got that Denary, and then got such a Bishoprick, and then got a better (that is a richer) and then got to be Archbishops, and then to be Cardinals, &c. O happy pro∣gress, if they might never die! They blush not openly before Angels and men to own this worldly ambitious course, as their design and trade of life: And the Devil is grown so impudent, as if he were now the confessed Master of the world, as to set Divines themselves at work, to write the history of such cursed ambitious worldly lives, with open applause, and great com∣mendations; yea to make Saints of them, that have a cha∣racter far worse than Christ gave of him in Luke 16. that want∣eth a drop of water to cool his tongue: He openly now saith, All this will I give thee; and they as impudently boast, All this I have gotten: but they forget or know not how much they have lost. A Juda•• kiss is thought sufficient to prove him a true Christian and Pastor of the Church, though it be but the fruit of what will you give me? Instead of a scourge to whip out these buyers and sellers from Christs Temple, their mer∣chandize is exposed without shame, and their signs set forth, and the trade of getting preferments openly professed, and it is enough to wipe off all the shame, to put some venerable titles upon this Den of thieves. But the Lord whom we wait for, will once more come and cleanse his Temple: But who may abide the day of his coming? for he is like a refiners fire, and like fullers s••pe, and will throughly purge the Sons of Levi, Mal. 3.1, 2, 3, 4.

If talking against worldliness, would prove that the world is overcome, and that God is dearest to the soul, then Preachers will be the happiest men on earth. But it's easier to commend God, than to love him above all; and easier to cry out against the world, than to have a heart that is truly weaned from it, and set upon a better world.

Object. 10. But all this belongeth only to them that are in prosperity; but I am poor, and therefore it is nothing to me.

Answ. Many a one loveth prosperity, that hath it not: And such are doubly sinful, that will love a world which loveth not them: Even a world of poverty, misery and distress. Some∣thing you would have done, if you had had a full estate, and honour, and fleshly delights to love. Nay, many poor men

think better of riches and honour, than those that have them; because they never tryed how vain and vexatious they are; and if they had tryed them, perhaps would love them less. The world is but a painted Strumpet; admired afar off; but the neerer you come to it, and the more it's known, the worse you will like it. Is it by your own desire that you are poor? or is it against your wills? Had you not rather be as great and rich as others? Had you not rather live at ease and fulness? And do you think God will love you ever the better, for that which is against your wills? Will he count that man to be no worldling, that would fain have more of the world, and cannot? and that loveth God and Heaven no better than the rich? Nay, that will sin for a shilling, when great ones do it for greater summs? who can be more unfit for Heaven, than he that loveth a life of labour, and want, and misery better? Alas it is but little that the greatest worldlings have for their salvation: But poor worldlings sell it for less than they, and therefore do de∣spise it more.

Direct. 4. Let the true nature and aggravations of the sin of worldliness, be still in your eye to make it odious to you. As for instance:

1. It is true and odious Idolatry, Ephes. 5.5. Col. 3.5. To have God for our God indeed, is to love him as our God, and to delight in him, and be ruled by him. Who then is an Idolater, if he be not one, who loveth the world, and delighteth in it more than in God, or esteemeth it fitter to be the matter of his delight? and is ruled by it, and seeketh it more? Isa. 55.1, 2, 3.

2. It is a blasphemous contempt of God and Heaven, to prefer a dung hill world before him: To set more by the provisions and pleasures of the flesh, than by all the blessedness of Heaven: It is called prophaneness in Esau, to sell his birth-right for one morsel, Heb. 12.16. What prophaneness is it then to say, as worldlings hearts and lives do, The satisfying of my flesh and fansie for a time, is better than God and the Joyes of Heaven to all eternity.

3. It is a sin of Interest, and not only of Passion; and there∣fore it possesseth the very Heart and Love, which is the prin∣cipal faculty of the soul, and that which God most reserveth for himself. No actual sin, which is but little loved, is so heinous

and mor••al, as that which is most loved. Because these do must exclude the Love of God. Some other sins may do more hurt to others, but this is worst to the sinner himself. We justly pitty poor Heathenish Idolaters, and pray for their conversion (and I would we did it more.) But do not you not think that our hypocrite-worldlings, do love their riches, and their honours and pleasures, better than the poor Heathens love their Idols? They bow the knee to a creature, and you entertain it in your heart.

4. It is a sin of deliberation and contrivance, which is much worse than a surprize by a sudden temptation. You plot how you may compass your voluptuous, covetous and ambitious ends: Therefore it is a sin that standeth at the furthest di∣stance from Repentance, and is both voluntary, and a settled habit.

5. It is a continued sin. Men be not alwaies lying, though they be never so great lyars; nor alwaies stealing, if they be the most notorious thieves; nor alwaies swearing, if they be the profanest swearers. But a worldly mind is alwaies worldly: He is alwaies committing his Idolatry with the world, and alwaies denying his Love to God.

6. It is not only a sin about the means to a right end (as mis∣chosen waies of Religion may be) but it is a sin against the End it self, and a mischusing of a false pernicious End. And so it is the perverting, not only of one particular action, but even of the bent and course of mens lives: And consequently a mis-spending all their time.

7. It is a perverting of Gods creatures, to a use clean con∣trary to that which they are given us for; and an unthankful turning of all his gifts against himself. He gave us his creatures to lead us to him, and by their loveliness to shew his greater loveliness, and to taste in their sweetness, the greater sweetness of his love. And will you use them to turn your affections from him?

8. It it a great debasing of the soul it self, to fill that noble Spirit with nothing but dirt and smoak, which was made to know and love its God.

9. It is an irrational vice, and signifieth not only much un∣belief of the unseen things which should take up the soul; but

also a sottish inconsiderateness, of the vanity and brevity of the things below. It is an unmanning our selves, and hiring out our reason to be a servant to our fleshly lusts.

10. Lastly, It is a pregnant multiplying sin; which bringeth forth abundance more: The love of money is the root of all evil, 1 Tim. 6.9, 10. Therefore

Direct. 5. Let the mischievous effects of this sin, be still be∣f••re your eyes. As for instance.

1. It keepeth the heart strange to God and Heaven. The Love of God and of the world are contrary, 1 John 2.15. & 3.17 James 4.4. So is an earthly and a heavenly conversation, Phil. 3.18, 19, 20. And the laying up a treasure in Heaven and upon Earth, Matth. 6.19, 20, 21. And the living after the flesh, and after the Spirit, Rom. 8.1, 5, 6, 13. Ye cannot pos∣sibly serve God and Mammon; nor travel two contrary waies at once; nor have two contrary felicities, till you have two hearts.

2. It setteth you at enmity with God and holiness; because God controlleth and condemneth your beloved lusts: and be∣cause it is contrary to the carnal things which have your hearts▪

2. By this means it maketh men malignant enemies of the godly, and persecutors of them; because they are of contrary minds and waies. As then, he that was born after the flesh, persecuted him that was born after the Spirit, even so it is now, Gal. 4.29. The world cannot love us, because we are not of the world, John 15.19, 20. Pride, covetousness and sensuality, are the matter which the burning Feaver lodgeth in, which hath consumed so much of the Church of Christ.

4. It is the sin that hath corrupted the sacred Office of the Ministry throughout most of the Christian Churches in the world: And thereby caused both the Schisms and Cruelties, and the decay of serious godliness among them, which is their present deplorable case. Ignorant persons are like sick men in a Feaver: They lay the blame on this and that, and common∣ly on that which went next before the paroxism; and know not the true cause of the disease: We are all troubled (or should be) to see the many minds, the many waies, the confu∣sed state of the Christian Churches, and to hear them cry out against each other. And one layeth the blame on this party or opinion, and another on that: But when we come to our

selves, we shall find that it is, The worldly mind that causeth our calamity. Many well meaning friends of the Church do think how dishonourable it is to the Ministry, to be poor and low, and consequently despicable; and what an advantage is it to their work, to be able to relieve the poor, and rather to oblige the people, than to depend upo•• them, and to be above them, rather than below them. And supposing the Pastors to be mortified, holy, heavenly men, all this is true; and the zeal of these thoughts is worthy of commendation. But that which good men intend for good, hath become the Churches bane. So certain is the common saying, that Constantines zeal did poison the Church, by lifting up the Pastors of it too high, and occa∣sioning those contentions for grandure and precedency, which to this day separate the East and West. When well-meaning Piety hath adorned the office with wealth and honour, it is as true as that the Sun shineth, that the most proud, ambitious, worldly men, will be the most studious seekers of that office; and will make it their plot, and trade, and business, how by friends, and observances, and wills, to attain their ends: And usually he that seeks shall find: when in the mean time the godly mortified humble man, will not do so; but will serve God in the state to which he is clearly called: And consequent∣ly, except it be under the Government of an admirably wise and holy Ruler, a worthy Pastor in such a wealthy station, will be a singular thing, and a rarity of the age; whilst worldly men, whose hearts are habited with that which is utterly contrary to holiness, and contrary to the very ends and work of their own office, will be the men that must sit in Moses Chair; that must have the doing and ruling of the work which their hearts are set against. And how it will go with the Church of Christ, when the Gospel is to be preached, and Preachers chosen, and Godliness promoted by the secret enemies of it; and when ambiti••us, fleshly, worldly men, are they that must cure the peo∣ples souls (under Christ) of the love of the flesh, and the world, it were easie to prognosticate from the causes, if the Christian world could not tell by the effects: so that, except by the wonderful Piety of Princes—there is no visible way in the eye of reason, to recover the miserable Churches, but to retrive the Pastoral Office into such a state, as that it may be no

bait to a worldly mind, but may be desired and chosen purely upon heavenly accounts: And then the richer the Pastors are, the better; when they are the Sons of Nobles, whose Piety bringeth with them their honour, and their wealth, to serve God and his Church with, and they do not find it there to be their end or inducement to the work: But instead of invitations or encou∣ragements to pride and carnal minds, there may be only so much as may not deter or drive away candidates from the sacred Function.

5. Worldliness is a sin, which maketh the Word of God un∣profitable, Mat. 13.22. John 12.43. Ezek. 33.31. prepossessing the heart, and resisting that Gospel which would extirpate it.

6. It hindereth Prayer, by corrupting mens desires, and by intruding worldly thoughts.

7. It hindereth all holy Meditation, by turning both the heart and thoughts another way.

8. It drieth up all heavenly profitable Conference, whilst the world doth fill both mind and mouth.

9. It is a great profaner of the Lords Day, distracting mens minds, and alienating them from God.

10. It is a murderous enemy of Love to one another: All worldly men being so much for themselves, that they are sel∣dom hearty friends to any other.

11. Yea it maketh men false and unrighteous in their deal∣ings: There being no trust to be put in a worldly man any further than you are sure you suit his interest.

12. It is the great cause of discord and divisions in the world: It setteth Families, Neighbours and Kingdoms toge∣ther by the ears; and setteth the Nations of the earth in bloody wars, to the calamity and destruction of each other.

13. It causeth cheating, stealing, robbing, oppressions, cruelties, lying, false-witnessing, perjury, murders, and many such other sins.

14. It maketh men unfit to suffer for Christ, because they love the world above him: and consequently it maketh them as Apostates to forsake him in a time of tryal.

15. It is a great devourer of precious time: That short life which should be spent in preparing for eternity, is almost all spent in drudging for the world.

16. Lastly, It greatly unfitteth men to die▪ and maketh them loth to leave the world: And no wonder when there is no entertainment for worldlings, in any better place here∣after.

Direct. 6. If you would be saved from the world, and the snares of prosperity, foresee death, and judge of the world 〈◊〉〈◊〉 it will appear and use you at the last. Dream not of long life: He that looks to stay but a little while in the world, will be the less careful of his provisions in it. A little will serve for a little t••me. The grave is a sufficient disgrace to all the vanities on earth, though there must be more to raise the heart to Heaven.

Direct. 7. M••rtifie the flesh, and you overcome the world. Cure the thirsty disease, and you will need none of the worldlings waies to satisfie it. When the flesh is mastered, there it no use for plenty, or pleasures, or honours, to satisfie its lusts: Your daily bread to fit you for your work, will then suffice.

Direct. 8. But it is the lively belief of endless Glory, and the Love of God prevailing in the soul, that must work the cure. No∣thing below a Life of Faith, and a heavenly mind and conver∣sation, and the Love of God, will ever well cure a sensual life, and an earthly mind and conversation, and the love of the world.

Direct. 9. Turn away from the bait: desire not to have your estate, your dwelling, &c. too pleasing to your flesh and fancy. Re∣member that it killeth by pleasing, rather than by seeming un∣lovely and displeasing.

Direct. 10. Turn Satans temptations to worldliness against himself. When he tempteth you to covetousness give more to the poor than else you would have done. When he tempteth you to pride and ambition, let your conversation shew more aversation to pride than you did before. If he tempt you to waste your time in fleshly vanities, or sports, work harder in your calling, and spend more time in better things; and thus try to weary out the tempter.

Direct. 11. Take heed of the Hypocrites designs, which is to unite Religion and worldliness, and to reconcile God and Mammon; and to secure the flesh and its prosperity here, and yet to save the soul hereafter. For all such hopes are meer deceits.

Direct. 12. Improve your prosperity to its proper ends. De∣vore all entirely and absolutely to God; and so it will be saved from loss, and you from deceit and condemnation.

CHAP. XV. How to be poor in spirit. And how to escape the pride of Pros∣perity.

THough no man is saved or condemned for being either rich or poor; yet it is not for nothing that Christ hath so often set before us the danger of the rich, and the extraordina∣ry difficulty of their salvation: And that he began his Sermon, Mat. 5.3. with, Blessed are the poor in spirit, for theirs is the Kingdom of Heaven. The sense of which words, is not as is commonly imagined, [Blessed are they that find their want of grace.] For 1. So may a despairing person. 2. The text com∣pared with Luke 16. where simply the poor and rich are op∣posed, doth plainly shew another sense; agreeing with the usual doctrine of Christ. And whereas Expositors doubt whe∣ther Christ spake that Sermon to his Disciples, or to the mul∣titude, the text maketh it plain, that he spake it to both, viz. that he called his Disciples to him, and as it were pointed the finger at them, and made them his text on which he preach∣ed to the multitude; and the sense is contained in these Pro∣positions; as if he had said [See you these followers of me: You take them to be contemptible or unhappy, because they are poor in the world; but I tell you, 1. That poverty maketh not Believers miserable: 2. Yea they are the truly belssed men, because they shall have the heavenly riches: 3. And the evidence of their right to that, is, that they are poor in spirit, that is, their hearts are suited to a low estate, and are saved from the destructive vices of riches and prosperity. 1. And their outward poverty is better suited and conducible to this deliverance, and this poverty of spi∣rit, than a state of wealth and prosperity is.] All these four Pro∣positions are the true meaning of the text.

That we may see here what is the special work of Faith, we must know which are the special sins of prosperity, which riches

and honours occasion in the world. And though the Apostle tell us, 1 Tim. 6.10. that the love of money is the root of all evil, I will confine my discourse to that narrower compass, in the enumeration of the sins of Sodom, in Ez••k. 16.49. PRIDE, FƲLNESS of bread, IDLENESS: And of these but brief∣ly, because I have spoken more largely of them elsewhere (in my Christian Directory.)

And first of the Pride of the rich and prosperous.

PRIDE is a sin of so deep radication, and so powerful in the hearts of carnal men, that it will take advantage of any condition, but Riches and Prosperity are its most notable advan∣tage. As the boat riseth with the water; so do such hearts rise with their estates. Therefore saith the Apostle, 1 Tim. 6.17. Charge the rich that they be not high minded. High-mindedness is the sin that you are first here to avoid. In order whereunto I shall give you now but these three general Di∣rections.

Direct. 1. Observe the masks or covers of High-mindedness or Pride, lest it reign in you unknown. For it hath many covers, by which it is concealed from the souls that are infected, if not undone and miserable by it.

For instance: 1. Some think that they are not Proud, be∣cause that their parts and worth will bear out all the estimation which they have of themselves. And he that thinketh of him∣self but as he really is, being in the right, is not to be accounted proud.

But remember that the first act of Pride is the overvaluing of our selves: And he that is once guilty of this first act, will justifie himself both in it, and all that follow. So that Pride is a sin which blindeth the understanding, and defendeth it self by it self, and powerfully keepeth off repentance. When once a man hath entertained a conceit, that he is wiser or better than indeed he is, he then thinketh that all his thoughts, and words, and actions, which are of that signification, are just, and sober, because the thing is so indeed. And for a man to deny Gods graces, or gifts, and make himself seem worse than he is, is not true humility, but dissimulation or ingrati∣tude.

But herein you have great cause to be very careful, lest you

should prove mistaken: Therefore 1. Judge not of your selves by the by as of self-love; but, if it be possible, lay by partiality, and judge of your selves as you do by others, upon the like evidences. 2. Hearken what other men judge of you, who are impartial and wise, and are neer you, and throughly acquainted with your lives. It's possible they may think bet∣ter or worse of you than you are: but if they judge worse of you, than you do of your selves, it should stop your confidence, and make you the more suspicious, and careful to try left you should be mistaken.

2. And remember also that you are obliged to a greater modesty in judging of your own vertues, and to a greater seve∣rity in judging of your own faults, than of other mens; though you must not wilfully erre about your selves, or any others, yet you are not bound to search out the truth about the faults of another, as you are about your own. We are commanded to prefer one another in honour, Rom. 10.21. And vers. 3. For I say, through the grace given to me, to every man that is among you, not to think of himself more highly, than be ought to think; but to think soberly, according as God hath dealt to every man the measure of Faith.

2 Another cloak for Pride is, the Reputation of our Reli∣gion, Profession or Party, which will seem to be disgraced by us, if we seem not to be some what better than we are. If we should not hide or extenuate our faults, and set out our graces and parts to the full, we should be a dishonour to Christ, and to his servants, and his cause.

But remember 1. That the way by which God hath ap∣pointed you to honour him, is, by being good, and living well, and not by seeming to be good, when you are not, or seeming better than you are: The God of Truth, who hateth Hypo∣crisie, hath not chosen lying and hypocrisie to be the means by which we must seek his honour It is damnable to seek to glo∣rifie him by a lye, Rom. 3.7.8. We must indeed cause our light so to shine before men that they may see our good works, and glorifie our heavenly Father, Mat. 5.16. But it is the light of Sincerity and good Works, and not of a dissembled Profession that must so shine.

2. And the Goodness of the pretended end doth greatly

aggravate the crime: As if the honour of God and our Reli∣gion must be upheld, by so devilish a means as proud Hypo∣crisie.

3. And, though it be true, that a man is not imprudently without just cause, to open his sins before the world; when it is like to tend to the injury of Religion, and any way to do more hurt than good: yet it is as true, that when there is no such impediment, true repentance is forward to confess, and when the fault is discovered, defending and extenuating it, is then the greatest dishonour to Religion. (As if you would fa∣ther all on Christ, and make men believe that he will justifie or extenuate sin as you do.) And then it is a free self-abasing confession, and taking all the shame to your selves (with fu∣ture reformation) which is the reparation which you must make of the honour of Religion. For what greater dishonour can be cast upon Religion, than to make it seem a friend to sin? Or what greater honour can be given it, than to repre∣sent it as it is, as an enemy to all evil; and to take the blame, as is due, unto your selves?

3. Another cloak for Pride, is the Reputation of our offices, dignities and places. We must live according to our rank and quality: All men must not live alike. The grandeur of Rulers must be maintained, or else the Magistracy will fall into con∣tempt. The Pastors Office must not by a mean estate, and low deportment, be exposed to the peoples scorn. And so abundance of the most ambitious practices, and hateful enor∣mities of the proud, must be vailed by these fair pretences.

Answ. 1. We grant you that the honour of Magistrates must be kept up by a convenient grandeur; and that a competent distance is necessary to a due reverence: But Goodness is as ne∣cessary an ingredient in Government, as Greatness is; and to be great in Wisdom and Goodness, is the principal Greatness: And Goodness is Loving, and humble, and condescending, and suiteth all deportments to the common good, which is the end of Government. See then that you keep up no other height, but that which really tendeth to the success of your endea∣vours, in order to the common good.

2. And look also to your hearts, lest it be your own exalta∣tion which you indeed intend, while you thus pretend the

honour of your office: For this is an ordinary trick of pride. To discover this, will you ask your selves these Questions following?

Quest. 1. How you came into your offices and honours? did they seek you, or did you seek them? did the place need you, or did you need the place? If pride brought you in, you have cause to fear, lest it govern you when you are there?

Quest. 2. What do you in the place of honour that you are in? Do you study to do all the good you can, and to make men happy by your Government? and is this the labour of your lives? if it be, we may hope that the means is suited to this end. But if you do no such thing, you have no such end: And if you have no such end, you do but dissemble, in pretend∣ing that your grandeur is used but as a means to that end which really you never seek. It is then your own exaltation that you aim at, and it is your pride that playeth all your game.

Quest. 3. Are you more offended and grieved when you are crost and hindered in doing good, or when you are crost and hindered from your personal honour?

Quest. 4. Are you well contented that another should have your honour and preferment, if God and the Soveraign Power so dispose of it, so be it, it be one that is like to do more good than you?

By these Q••estions you may quickly see if you are willing, whether your grandeur be desired by your pride for self-ad∣vancement, or by Christian prudence to do good.

3. And I must tell you, that there is abundance of diffe∣rence betwixt the case of the Civil Magistrates, and the Pastors of the Church in this. Magistracy must have more fear and pomp: But Pastors must govern by Light and Love: When his Apostles strove for superiority, Christ left a decision of the controversie for the use of all following ages. It is the contempt of the world, and the mortifying of the flesh, and self-denyal, that Pastors have to teach the people, and withall to seek a hea∣venly treasure: And will not their own example further the success of their Doctrine? The reverence that a Pastor must expect, is not to be feared as one that can do hurt (For all coer∣tion or corporal force is proper to the Magistrate:) but it is to

be thought one that is above all the riches and pleasures of the world, and hath set his heart on higher things: Such a one therefore he must both be and seem. A Pastor will be but the sooner despised, if he look after that riches and worldly pomp, which is seemly for a Magistrate: If he have a sword in his hand, it's the way to be hated: If he have teeth that are bloody, or claws that can tear, he will be accounted a wolf, though he have the cloathing of a sheep.* 1.2 When our Divines give the reason of Christs humiliation, they say, that if he had preached up heavenly-mindedness, self-denyal, and mortifica∣tion, and had himself lived in pomp and fulness, the people would not have regarded his words: And surely the same rea∣son holdeth in some measure as to all his Ministers. Again, I say, that if ever the Church be universally reformed, the Pa∣storal office must be only encouraged with necessary support, to keep the Pastors from despondency, and distracting cares; but it must not be made a bait of ambition, covetousness or sloth; but must be stript of that which makes it thus desirable to a carnal mind. Otherwise we must expect, that except when Princes are very holy, the Churches be ordinarily guided by carnal and ungodly men; who will do it according to their minds and interest. All the world cannot answer the reason of this: which is, Honours and wealth will be certainly sought with greatest industry by the worldly, that is, the worst of men: and not by the heavenly mortified persons: And they that seek shall usu∣ally find: And so while the humble, holy person stayeth till he is called, and the proud and worldly, who have the keenest appetite, use all their art and friends to rise, the conclusion is as sure as sad, and hath been so proved by woful experience almost 1300 years.

4. Another of Prides pretences is Decency, and the avoid∣ing of reproach and scorn: If we live not as high as others, we shall be derided or contemned; or thought to be sordid, beggarly or base.

Answ. 1. This is one of the signs and effects of Pride, that it maketh a greater matter of other mens thoughts of you, than you ought to make: It cannot bear contempt and scorn so ea∣sily as Humility can do: Too careful avoiding of contempt, is the proper work of Pride. 2. It is granted that you should

not be contemptuous of your just reputation; and also that you must not by any causless affected singularity, or by any practice which is indeed uncomely, make your selves the scorn of others. But it is as true that you must not desire a higher estimation than is really your due; nor yet be over solicitous for that which is your due indeed; nor must you follow the proud in any thing which is contrary to true humility, for the keeping of their good report, nor go above your rank to avoid contempt. 3. And forget not whose good word it is that you should especially regard: Your truest honour is in the esteem of God, and all good men, and not in the opinion or praises of the proud. They that are addicted to this vice themselves, perhaps may deride those that go below them (and yet they will more envy those that go above them:) But the humble will think much better of you for being humble, and nothing can make you viler in their eyes than Pride. If you were humble your selves, you would prefer your honour with humble, wise and sober persons, above the opinions of the proud, who know not good from evil.

5. Another cloak of Pride is opinionative and doctrinal Humi∣lity: When we have heard and read much against Pride, and can speak (or preach) against it, as freely, and fluently, and vehement∣ly, and movingly, as any others; and in all company and confe∣rence signifie our dislike of it; when we are much in disswad∣ing others from it, and in extolling humility, and lowliness of mind; this doth not only deceive others, but very often the speaker himself; and makes him think that he hath no great degree of Pride.

But speculation, and opinion, and talk, are one thing, and a renewed truly humble soul is another thing. If all this while you are as great, and wise, and good in your own esteem, and make as great a matter of mens opinion of you, as others do that speak less against Pride, your speeches and preachings serve but to condemn your selves. It is as easie to talk against cove∣tousness, gluttony, and other sins, whilest he that condemneth them, continueth in them, and condemneth himself. Talking against an enemy, obtaineth no victory; and talking against sin, may signifie what you have learned to say, or perhaps what dislike you have to that sin at a distance, or in specie, or in

another, when yet you may damnably love it in your selves. It were well for Preachers, if it were as easie or common to con∣quer sin, as to preach against it: But alas it is not so.

6. Another cloak of Pride is, The presence of a real partial humility, together with an outward humble garb. A man may be really humble in some, yea in many respects, and yet be ex∣ceeding proud in others: He may be vile in his own eyes, be∣cause he is conscious of many great and odious sins, and be∣cause he knoweth that sin is a thing odious to God, and all that will be saved, must be humbled for it; and because he know∣eth that his body is earth, and must return by death to filth and dust: And he may go in sordid poor apparel; and such may have a humble tone and manner of speech; and perhaps speak so self-abasingly, as if there were none so lowly as they: And yet they may be exceeding proud of their supposed wis∣dom, or spiritual understanding, and of a supposed extraordi∣nary measure of holiness, or revelations, or interest in God, or of this humility it self: Yea their common natural pride may not be taken down, though there be frequent expressions of great humiliation.

And if the proudest Gallants can, with their hat at your foot, profess themselves your humble servants, why may not Religious Bride go as far?

And note here, that this Religious Pride, is of a higher and more aggravated strein than the other: 1. Because it is com∣mitted against more humbling means. 2. Because it is a sin against more knowledge. 3. Because it is accompanied with the profession of Humility, and so is aggravated by more hypo∣crisie. 4. Because it is an abuse of more excellent things: It is more odious to turn the pretence of wisdom, revelations, humility, godliness, good works, &c. into pride, than to be proud as children are of their fine cloaths; or as addle-brained women are of their precedencies. 5. Because it most odiously fathereth it self on God, as if it were but the grateful magnify∣ing of his graces: To put Gods Name into the boasts of Pride, and say, I thank thee, Lord, that I am not as other men, nor as this Publican (Luke 18.11.) To say, God hath revealed more to me than to you; or hath made me more holy and spiritual than you, Isa. 65.5. Stand by thy self; come not neer

me; for I am holier than thou: This is, when Pride speaketh it, most odious blasphemy; to father the first-born of the Devil upon God.

There are two sad instances of this kind of Pride, which are now too familiarly seen among us.

The one is in the case of many convinced Hypocrites, yea and many passionate feeble Christians, who are afrighted with the terrours of the Lord, and partly disturbed by their guilt, or passions, and partly take it to be an honourable sign of humili∣ty to condemn themselves; and therefore will fill the ears of Ministers with sad complaints of their fears and doubts, and sins and wants, as if they would hardly be kept from despera∣tion. And yet if they know that another doth believe them, and think and speak as bad of them as they speak of them∣selves; yea if he do but sl••ght them, and prefer others before them, or plainly reprove them for any disgraceful sin, they swell with the wrath of Pride against him, and will not easi∣ly think or speak well of such a one: And they love him best that thinketh best of them, and praiseth them most, even when they most dispraise themselves; which sheweth that a man may be really humbled in some respects, and seem to be humbled in more, and yet at the heart be dangerously proud.

The other instance is, in the common separating Spirit of Sectarians; and in particular, in those called Quakers in these times (For against commanded separation from sin, by self-pre∣servation or discipline, I am far from speaking.) Their great pretence of singularity is, to avoid and detest the Pride of others; they cry out against Pride as much as any. Their garb is plain; humility, and self-emptiness, and poverty of spirit, is their profession. And yet when they are so ignorant, that they can scarce speak sense; and when they understand not the Ca∣techism or Creed, but have need to be taught which are the principles of the Oracles of God; they think they are taken into the counsels of the Almighty; they think they abound in the Spirit, and in wisdom, in revelations, and in holiness; and the wisest and holiest of Christs Ministers and People, who are as far above them in knowledge and godliness, as the aged are above a stammering Infant, are proudly despised by them, and openly and impenitently reviled and railed at, as ignorant

fools, and ungodly, worldly, self-seeking men, and as the de∣ceivers of the people, and as void of the Spirit; which could never proceed to the height that we have seen it, and which their words and writings utter at this day, without a very strange degree of Pride, and such as either maketh men mad, or is made by madness, or little less.

And here note also, that it is no wonder if Religious Pride can despise the common applause of the world, and bear a great deal of ignominy from the vulgar; because they have learnt so much as to know that wicked men are fools, and base, and their judgment is no great honour or dishonour to any man; and that godly men only are truly wise, and their judgment most to be regarded. And therefore it is with them whom they think highliest of themselves, that they desire to be thought highliest of; and it is among the Religious sort, that Religious Pride doth fish for honour: even as men that are proud of their Learning, do hunt after the applause of learned men, and can despise the judgment of the unlearned vulgar, as quite below them.

I know that this last instance of Pride, is not alwaies an at∣tendant of Prosperity: But oft it is, a kind of wantonness thence arising, which is much restrained in suffering times: And being speaking of the rest, I thought not meet to pass it by.

Direct. II. Ʋnderstand which are the ordinary effects and characters of Pride, that you may not live in it, and perish by it, whilst you thought you had overcome it. At this time (having said more of it elsewhere) I shall recite but these marks of prosperous Pride, and shew the contrary signs of low∣liness.

1. The high-minded are self-willed, and much addicted to rule and domineer. They would have their own wills, in all their own matters, and are hardly brought to submit to the judg∣ment and will of others. Obeying goeth quite against their grain, any further than they like the commands of their su∣periours: And if they are in any hope of reaching it, they aspire to be the Governours of others, that they may still stand

uppermost, and have their will in all the matters about them, as well as in their own. If there be a place of Power and Pre∣ferment void, the proud man is the forwardest expectant; and maketh no great question of his fitness; but thinketh that he is injured if he be put by, how worthy a man soever be pre∣ferred before him: He snuffs and scorns at inferiours that stick at his most sinful and unreasonable commands; and thunders out the charge of Rebellion or Schism against those that que∣stion his infallibility, or that will stick at obeying him before God, and against him; as if he had been born to rule, and other men to obey him; and all do him wrong, who fall not down and worship not his will, at the first intimation: Though perhaps he be but a Minister of Christ, who should be as a little child, and the servant of all, and should stoop to the feet of the poorest of the flock, and should receive the weak, and bear with their infirmities; yet Pride will there lift up the head, and forget all the humbling examples and admonitions of Christ, and will either seek to draw Disciples after it, by speak∣ing perverse things, Acts 20.30. or forget 1 Pet. 5.3. Neither us being Lords over Gods heritage, but examples to the flock.

But on the contrary, the poor in spirit are readier to obey than rule, as knowing that ruling requireth the greater parts and graces; and are enclined to think others to be fitter for places of Teaching or Authority than themselves (further than clear experience constraineth them to know the contrary:) For in honour they prefer others, instead of striving to be preferred be∣fore others: They have a tractable, humble, yielding disposi∣tion, except when they are tempted to sin. They are gentle, and easie to be entreated, James 3.17. and can submit them∣selves to one another; yea and be their voluntary subjects, 1 Pet. 5.5. Ephes. 5.21. (Yet not becoming unnecessarily the ser∣vants of men; but chusing it rather when they may be free.) They are as little children, in that they expect not rule, but to be ruled, Matth. 18.3. They have learned to serve one another in love, Gal. 5.13. and take it not for Christian love, that can do good only upon terms of equality, and cannot stoop to vo∣luntary service. They can go two mile with him that com∣pelleth them to go one: No man more obedient when you command not sin. For as he affecteth not to be called Master,

or Rabbi, or to have the highest seat or name (Mat. 23.11, &c.) So he hath learnt not to please himself, but to please others for their good to edification, Rom. 15.2. Especially if he be a Pastor of the Church, though he do by an excelling light, and love, and good life, keep up the true honour of his calling; yet is he the more averse to Lord it over the flock, because he knoweth that he must be an example to them: And it is not an example of pride, but of lowliness, which Christ did give, and he must give; and therefore both are joyned together, 1 Pet. 5.3, 5.

2. The Proud do make too great a matter of that honour which perhaps may be their due: They plot for it: they set their hearts upon it. If they are slighted, or others preferred before them, their countenances are cast down, as Cains; or they are troubled, as Haman; or they will revenge it, as Cain, and as Joab upon Abner: Touch their honour, and you touch their hearts: Despise them, and you torment them, or make them your enemies.

But the Poor in spirit regard their honour, as they do other matters of this world; that is, with moderation, and so far as it is conducible to the honour of Religion, or their Coun∣try, or to the service and business of their lives. They will not be Prodigals of that which they may serve God by: and they will not be over desirous of that which may be a bait to Pride, and a snare to their souls, though it gratifie the fleshly fancy. They will seek it, as if they sought it not; and possess it, as if they possest it not, remembring how vain a thing man is, and how little his thoughts or breath can do, to make us happy: God is so great in a Believers eye, and man and worldly vani∣ty is so small, that a lowly mind can scarce have room and time to regard the honour which is the proud mans portion; because he is taken up with honouring his God, and esteem∣ing the honour which consisteth in his approbation.

Therefore it is tolerable to him, to be made of no reputation▪ to be laden with reproaches, to be spit upon and buffeted; to be made as the scorn and off••scouring of the world, and to have his name cast out as an evil doer, so he be not an evil doer indeed, 1 Cor. 4.13. Luke 6.22. Whatever you think of him, or whatever you say of him, he knoweth that it is little of his

concernment: your favour is not his felicity; nor are you the Judge, whose sentence must finally decide his cause. He humbleth himself, and therefore can endure to be humbled by others. He chuseth the lowest place himself, and therefore can endure to be low, 1 Cor. 4.3, 4, 5. Luke 14.11. & 18.14. & 14.10.

3. The high-minded are ashamed to be thought to come of a low descent; or that their Parents or Ancestors were poor: And if their Ancestors were rich and great, that little honour doth help to elevate their minds; because they want that personal worth which is honourable indeed, they are fain to adorn themselves with these borrowed feathers.

But the lowly know that if Riches prove such a hinderance of salvation, and so few of the rich proportionably are saved, as Christ hath told us, it can be no great honour to be the off∣spring of the rich: It is a sad kind of boast, to say [my An∣cestors are liker to be in Hell than yours; or if any of them be in Heaven, they came thither as a Camel through a needles eye.] We know we are all of the common earth, and there our flesh will all be levelled, and our noblest blood will turn to the common putrefaction: We are all the seed of sinful Adam; our Father was an Amorite, and our Mother an Hittite, Ezek. 16.3. And good men have used humbly to lament their fore∣fathers pride and wickedness, instead of boasting of their world∣ly wealth; as you may read, Neh. 9.16, 39. Dan. 9.

4. The high-minded are ashamed to be thought poor them∣selves: Because wealth is the Idol which they most honour; they think that it will most honour them. Because they see that most men admire and honour it in the world; therefore they being of the world, do judge as the world, and confirm themselves to its opinion. Even the poor that is proud, is ashamed of his poverty, and would be fain accounted rich.

But the lowly are not ashamed to say with Peter, Acts 3.6. Silver and gold have I none; while they have better riches to rejoyce in: They are glad, when with Paul they can say, We are poor, but making many rich, 2 Cor. 6.10. They will not de∣ny, or cast away any riches (which God doth lend them) be∣cause as his Stewards, they must be accountable for them to their Lord. But they take it to be no shame to be liker Christ

than Croesus; or liker his Apostles than the Prelates and Car∣dinals of Rome; or to be of those poor that are poor in spirit, who are rich in faith, and heirs of Heaven, James 2.5. Matth. 5.3. Nor is it any desirable honour to have our salvation so much hindered and hazarded, as the rich have. God, and An∣gels, and wise men, do think never the worse of a good man for being poor.

5. The high-minded are therefore usually addicted to some excess in ornaments and apparel, because they would be taken to be rich and comely (unless when their Pride worketh some other way.) Yea, if they be never so mean and poor, they would seem by their clothing to be somewhat richer than they are; or would be rich in hypocrisie, or outward appearance, except it hinder their relief. They that wear soft clothing were wont to dwell in the houses of Kings, Matth. 11.8. but now they dwell in the houses of most Citizens, Tradesmen, Husbandmen; yea of Ministers themselves; wives, children and servants are commonly sick at once of this disease: And though it be one of the lowest and foolishest games, which Pride hath to play; yet women, and children, and light-headed youths, do make up the greater number for this vani∣ty; while the pride of the graver wiser sort, doth turn it self to greater things.

But the lowly who are not ashamed to be poor, are not ashamed of poor apparel: Though they are not for unclean∣liness, nor for an affected singularity, for ostentation of humi∣lity; yet they had rather go below their rank, than above it, as taking Pride to be a greater shame and hurt than poverty: If their clothing be convenient to their health and use, and not offensive to others, it sufficeth them: and a patch, or a rent, or a garment that is old, will not make them blush: they have learnt, 1 Pet. 3.3. [Whose adorning, let it not be that out∣ward, of plating the hair, or of wearing of gold, or of putting on of apparel; but the hidden man of the heart, in that which is not corruptible, even of a meek and quiet spirit, which is in the sight of God of great price.

6. The high-minded have high thoughts of worldly pomp, and wealth, and greatness; and think of such as excel in these, with great esteem and reverence: They bow to the man that

hath the gold Ring, and the gay apparel, while they slight the b••st and wisest that are poor: They bless the Covetous whom the Lord abhorreth, Psal. 10.3. And they think if they be poor and low themselves, how brave a thing is it to be high and rich: And had far rather be rich than gracious, and be higher in the world, than to have a lowly mind.

But the humble have learnt of Christ to be meek and lowly, Matth. 11.29. and are still learning it of him more and more: They had rather have Pauls heart, that counted all things as loss and dung for Christ, and learned to abound and to suffer want, and in every state to be content, than to be lifted up with worldly vanity. They know that it is better to be of a humble spirit with the lowly, than to divide the spoils with the proud, Prov. 16.19. And as the brother of low degree (being sanctified Believer that can use all for God) must rejoyce when he is exalted; so must the brother of high degree, when he is made low, Jam. 1.9, 10. They pitty a Dives in his purple and silk, more than a Lazarus at his gates in rags. They wish not too eagerly for so dangerous an exaltation, from which they see so many ter∣ribly cast down. They much more honour a poor Believer, than a pompous sinner. For in their eyes a vile person is con∣temned; but they honour them that fear the Lord, Psal. 15.4.

7. The high-minded are ashamed of low employments: If they be seen doing such work as is accounted base, or proper to poor inferiour persons, they think they are dishonoured: If the proud sort of the Pastors of the Church, had been sent as Paul and the Apostles, to travel about the world on foot, and to preach the Gospel in their humble self-denying terms, they would have said that this was an unsufferable drudgery; and Christ must have provided more encouraging rewards of learn∣ing, or else he should have been no Master of theirs. Yea a ser∣vant that is proud, will disdain the lowest works of your ser∣vice, as if it were a disgrace to stoop so low.

But the lowly do learn of Christ another lesson. He stoopt to wash and wipe the feet of his Disciples, to teach them what to do toward one another. Not as the Pope doth once a year wash some poor mens feet, by a Scenical ceremony (For Piety and Charity are both turn••d into imagery and ceremony by Sa∣tan, when he would destroy them) but seriously to instruct

his Ministers themselves, what lowliness they must use to∣wards one another, and to all the flock. Christ went on foot to preach the Gospel, and so did his Apostles; not to oblige us to do so when weakness doth forbid us; nor to deny the be∣nefit of a horse, when we m••y have it; but to teach us that neither Pride shou••d make us ashamed to go on foot, nor lazy∣ness make it seem intollerable, when we are called to it. When Christ would appear in state at Jerusalem, he rode upon a bor∣rowed Ass, to fulfill the Prophecy, Zech. 9.9. Behold thy King cometh unto thee, meek and sitting upon an Ass, Matth. 21.5. Paul refused not (with other Preachers) to labour at the trade of a Tent-maker, Acts 18.3. And Timothy was not ashamed to bring him his cloak and parchments, so great a Journey, 2 Tim. 4.13. Nothing is avoided by the lowly at a shame, but that which is displeasing to God, and disagreeeble to his Christian duty: But not that which he can call the service of God, and which God accepteth and will reward.

8. The high-minded are ashamed of the company and familia∣rity of the poor (unless when they seek for applause by popula∣ri••y:) And they greatly affect the savour and company of the rich, James 5.4, 6. Therefore Solomon saith, that the rich hath many friends, Prov. 14.20. When the poor is hated of his neighbour.

But the lowly chuse to converse with the low. For so did Christ who was our pattern: and it is his Law [Rom. 12.16. Mind not high things, but condescend to men of low estate. Christ was not ashamed to call us brethren, Heb 3.11. nor will he be ashamed so to call the least of his true Disciples before God and Angels at the dreadful day, Matth. 25.40. & 28.10. Joh. 20.17. They are the most honourable company, who are likest to Christ, and are the wisest, and the holiest; and not those who are likest to his crucifiers and enemies, and have their portion in this world.

9. Pride is usually attended with vain curiosity: curiosity in ornaments, in fashions, in distressings, in attendance, in fur∣niture, in rooms, and in abundance of small inconsiderable cir∣cumstances. The proud (who go this lower way) do make a great matter of so many such trifles, that their minds have no room for the greatest things. They do not only trouble them∣selves

with many things, while the one thing needful is the more neglected (Luke 10.42.) but all about them must be parta∣kers of the trouble. What abundance of trades doth Pride maintain? and how many are continually at work to serve it?

But the lowly who mind not vain ostentation, do save them∣selves all this unprofitable pains: They can avoid undecent sordidness, at a cheaper rate than by proud curiosity. They are accurate and curious in greater matters, in doing good, in se∣curing their salvation, in escaping sin, and in pleasing God; which will one day prove a wiser curiosity, than to be curious in courtship, and complements, and dressings, and other imper∣tinent childish things: Though the least just decency is not to be neglected in its place, it is foolish pride to prefer it before things of importance and necessity. Mans mind and time are not sufficient for all things: Somewhat must be omitted; and its wisdom which chuseth to omit the least, and folly which chuseth to omit the greatest. As in Learning, they prove the soundest Scholars who spend their studies on the most excellent and useful parts of learning; whilst those that too much study things superfluous, are ever empty of necessary knowledge: It is so also in the actions of our lives: As Paul so vehemently condemneth vain jangling about unnecessary and unedifying questions, though yet truth was not contemptible in those mat∣ters: so also vain curiosity, and unedifying diligence (though about things not altogether contemptible) is but the perilous diversion of the mind, from greater things, 1 Tim. 1.6, 7, &c.

10. The high-minded cannot endure to be beholden (unless necessity or covetousness prevail against their Pride.) But they would have all others beholden to them, that they may seem as petty Deities in the world. O how it puffeth them up to have the people depend upon them, and acknowledge them for their benefactors, and to have crouded sacrifices of thanks and praise to be offered them as they go about the streets: If they were accounted such as the world could not live, nor be happy without them, as being the most necessary parts or pil∣lars thereof, nothing could more content their humour.

But the lowly mind desireth rather to do good, than to be

known to do it: And it is not mens unthankfulness that will take him off, because it is not their thanks which is his reward. He would be as like God as he can in doing good, but not for his own glory, but for Gods. As he is Gods Steward, it is with God that he keepeth reckoning; and if his accounts will pass with him, he hath enough. And if God will have him to need the help of others, he is not too stout to seek and be beholden. Though every ingenious man should value his freedom from the servitude of man, 1 Cor. 7.23. and if he can be free, should chuse it rather, vers. 21. (And the borrower is a servant to the lender, Prov. 22.7.) And we may say with him in Luke 16.3. To beg I am ashamed: Yet here humility will make us stoop, when God requireth it. Christ himself refused not to be a Re∣ceiver, Luke 8.3. No nor to ask a draught of water, John 4. And poverty is oft a great mercy to the proud, to take them down, and make them stoop. The rich answereth roughly; but the poor useth intreaties, Prov. 18.23. So much of the Marks of Pride.

Direct. III. Overlook not the odiousness and peril of Pride. I will name you now but a few of its aggravations, because I have more largely mentioned them elsewhere.

1. It is the most direct opposition to God, to set up our selves as Idols in his place, and seek for some of his honour to our selves.

2. It is the first born of the Devil, and an imitation of him whom God in nature hath taught us to take for the greatest enemy of him and us; and the most odious of all the creatures of God.

3. It is madness to fall by that same sin, which we know was the overthrow of our first Parents, and of the world.

4. And it is sottish impudency in such as we, who know that our bodies are going into rottenness and dust, and think in what a place and plight we must there lie, and that those daies of darkness will be many: And who know that our souls are defiled with sin, and if we have any saving knowledge and grace, it is small, and mixt with abundance of ignorance and corruption; and the nature of it is contrary to Pride.

5. It is contrary to the design of redeeming grace, which is to save the humble contrite soul.

6. It betrayeth men to a multitude of other sins (as vanity of mind, loss of time, neglect of duty, striving for preferment, quarrelling with others, upon matters of reputation or prece∣dency, &c)

7. And it is a sin that God is specially engaged against, and the surest way to dejection and self frustration, 1 Pet. 5.5. James 4 6. Isa. 2.12. Prov. 15.22. & 16.5. & 21.4. Psal. 138 6. & 31.23. Job 40.11, 12. Luke 14.11. & 18.14.

II. After these three general Directions, I shall briefly name a few particular ones.

Direct, 1. Remember continually what you are, and what you were, what your bodies are, and will be; and what your souls are by the pollution of sin; and how close it still adhereth to you; and from how great a misery Christ redeemed you: He neither knoweth his body, nor his soul, his sin, or misery, nor Christ, nor grace, who is a servant unto Pride.

Direct. 2 Remember the continual presence of the most ho∣ly dreadful God: And can Pride lift up the head before him?

Direct. 3 Look to the example of a humbled Saviour, and learn of God incarnate to be lowly, Matth. 11.29. From his birth to his ascension, you may read the strangest Lecture of Lowliness, that ever was delivered to the haughty world.

Direct. 4. Turn all your desires to the glorifying of God; remembring that you were not made for your own glory, but for his.

Direct. 5. Think much of the heavenly Glory, and it will cloud all the vain-glory of the world.

Direct. 6. Think what it is that is your honour among the Angels in Heaven, and what is most approved and honoured by God himself; and therein place your honour; and not in the conceits of foolish men.

Direct. 7. Lastly, Make use of humbling occasions to exercise your self-denyal and lowliness of mind. I commend not to you the pious folly of those Popish Saints, who are magnified by them for making themselves purposely ridiculous to exercise their

humility (as by going through the streets with their breeches on their heads, and other such fooleries:) For God will give you humbling occasions enough, when he seeth good: But when he doth it, be sure that you improve them to the abasing of your selves: and use your selves to be above the esteem of man, and to bear contempt when it's cast upon you (as Christ did for your sakes) though not to draw it foolishly or wilful∣ly upon your selves. He that hath but once born the contempt of men, is much better able to b••ar it afterwards, than he that never underwent it, but thinketh that he hath an entire repu∣tation to preserve: And he that is more sollicitous of his du∣ty, and most indifferent in point of honour, doth usually best secure his honour by such neglect, and alwaies best undergo dishonour.

CHAP. XVI. How to scape the sin of Fulness or Luxury by Faith.

THE second sin of Sodom, and fruit of abusrd Prosperity, is Fulness of Bread, Ezek. 16 49 Concerning which (ha∣ving also handled it elsewhere more at large) I shall now brief∣ly give you these general Directions first, and then a few that are more particular.

Direct. I. Understand well what sinful Fulness: It is sin∣ful, when it hath any one of these ill conditions.

1. When you eat or drink more in quantity, than is con∣sistent with the due preservation of your health: or so much as hurteth your health or reason. For the use of food is to fit us for our duty; and therefore that which disableth and unfit∣eth us, is too much. But here both the present and future must be considered.

2. When you have no higher end in eating and drinking, than the pleasing of your appetite. Be it little or much, it is to be judged of according to its end. A beast hath no other end, because he hath no reason, and so properly hath no end at all▪ But we are bound to eat and drink to the glory of God, and to do all to further us in his service, 1 Cor. 10.31. The appetite may

be pleased in order to a higher end; that is, 1. So far as it is a true directer what is for our health, and will be best digested: 2. So far as by moderate and seasonable exhilaration, it fitteth us by cheerful alacrity for our duty: and therefore it hath been good mens use to have holy feasts, as well as holy fasts. But the appetite must be restrained and denyed, 1. When it is against health: And 2. When it hindereth from duty: Or 3. When it would be the ultimate end of our repast, and there is no higher reason for it, than the appetites delight.

It is not said that the Sensualist in Luke 16. did eat too much: but that he fared sumptuously every day, and that he had his good things here: that is, that he lived to the pleasing of his flesh. It is not said of him in Luke 12.19, 20. that he ate or drank too much; but that he said, Soul, take thy ease, eat, drink, and be merry; that is, that he preferred the pleasing of his appetite or flesh, before the everlasting pleasures. The sin of the Israe∣lites was, that they were weary of eating Manna only, so ma∣ny years, and desired flesh only to please their appetite: and therefore is is said, that they asked meat for their lust, Psal. 78.18. that is, to gratifie their flesh or sense. And the terrible threat∣nings thundered out by James against the rich, are on such accounts, James 5.4, 5. Ye have lived in pleasure on earth, and been wanton; ye have nourished your hearts as in a day of slaugh∣ter. And we are commanded to make no provision for the flesh, to satisfie the wills or lusts thereof; that is, meerly or chiefly to please our senses.

3. It is sinful Fulness, when you needlesly strengthen either lustful or sluggish inclinations by the quantity or the quality of your food. I know nature must not be famished, nor our health and life destroyed, under pretence of conquering sin: But when necessity of life and health doth not require it, all that must be avoided, which cherisheth any vicious disposition. And these two are the usual effects of fulness. 1. Some, especially idle youths, abound with lustful thoughts and inclinations, which fulness greatly cherisheth; and pleasing their appetite, is the fuel of their lust: when as if they would drink water, and eat courser food, and little of it (and withall be laborious in some serious work) their lusts would be more extinguished: These persons are guilty of sinful Fulness, if they take but neer as

••uch as other men may do; because for the pleasing of one lust, they seed another.

2. Others that are flagmatick and dull, can never feed fully, but they are heavy and drowsie, unfit for prayer, and unfit for work: usually the health, as well as the consciences of these persons, doth require a spare kind of dyet; and that which is but enough for others, is too much for them. Because the avoiding of sin, and the performance of our duties, is the measure of our food.

4. It is sinful Fulness, when any of Gods creatures are taken without any benefit, and in vain. It is a sin to take any more than we have cause to think is like to do us good; though we thought it were like to do no harm. That which is used only to gratifie the appetite, or for any other unprofitable cause, and neither furthereth health nor duty, is sinfully cast away. And if vain words be forbidden, vain eating and drinking can be no better.

The evil of the sin is, 1. Because man being a rational crea∣ture, should do nothing in vain: 2. Because we are Gods Stewards, and must give an account of all our talents: 3. Be∣cause Gods mercies are not to be contemned, nor cast away as nothing worth. 4. But especially because there are thousands in want, while you abound; and if you spend that in vain, which others need, you wrong God, and rob them, and shew that you want love to your brethren, and prefer your appetites before their necessities. If you think any thing that you have is absolutely your own, you are but foolish pretenders against God: But if you know that God hath lent it you for his ser∣vice, how dare you cast it away in vain? Joh. 6.12. When Christ had multiplied food (or satisfied mens appetite) by mi∣racle, he saith, Gather up the fragments that remain, that nothing be lost: Nothing then must be lost, on your selves or others.

5. To bestow too much cost upon the belly, is a sinful Fulness too; though the quantity of food be never so small. Cost is too much when it is more than is profitable; or when the cost ex∣ceedeth the profit. The reasons of this are the same as of the former; because we are Gods Stewards, and must give account of all that we have, and must improve it all to our Masters use; and because thousands want what we might spare, and super∣fluously

expend. What are the occasions which will justifie some extraordinary costliness, is too long now to explicate. In general, it must be for some end and benefit, which is better than any which might be procured otherwise by that expence: But pride or appetite are no justifying causes of it. It was faring sumptuously which was that carnal Gentlemens sin, in Luke 16. It is sa••d of such, Phil. 3.18. that their belly is their God; for they daily sacrifice much more to it, than they do to God: Many hundred pounds a year, is little enough for many men to sacrifice to their throats. It is such a sacrifice which James calleth, the cherishing of their hearts as in a day of slaughter, James 5.5. This is the hid treasure which their bellies are filled with, Psal. 17.14. The rich mans full barns, Luke 12 20. were but to fill his belly, and please his flesh [Thou hast enough laid up for many years.] For what? why for ease, and eating, and drinking, and mirth; They think it is their own, and that they may spend it on themselves; but O the terrible account! As David would not offer that to God which cost him nothing, 2 Sam. 24.24. so neither will they offer too cheap a sacrifice to their bellies. But lust deserveth not much cost: He that is your God, is the God of others as well as of you; and careth for them as well as for you; even when he giveth them less than you: And he giveth it you, that you may have the tryal, and the honour of giving it according to his will to them.

It is every mans duty to chuse the cheapest dyet (and other accommodations) which will but answer his lawful ends; that is, 1. His health and welfare: 2. And the meet entertainment of others, and the avoiding of those evils which are greater than the charge.

He that loveth his neighbour as himself, will not see mul∣titudes cold and hungry, while he gratifieth his own sensuality with superfluities. Though all men are not to live at the same rates, yet all are to observe this common rule of charity and frugality. The Rule given by Paul for apparel, must be used al∣so for our food; that women adorn themselves with modest apparel, with shamefastness and sobriety, not with broidered hair, or gold, or pearls, or costly array, 1 Tim. 2.9. So must we feed with moderation and sobriety, and not with too rich and costly food.

6. And it is a great aggravation of this sin, to bestow too much of our time upon it: When those precious hours are spent in needless eating and drinking, or sitting at it, which are given us for far greater work. Though no set time can be determined for all men, yet all must feed as those that have still necessary business upon their hand, which stayeth for them, and for which it is that they cherish themselves: And there∣fore let not time pass away in vain, but make haste to your work, and feed not idleness instead of diligence.

7. And the root of all this mischief, is, when the hearts of men are set upon their bellies; and their fancies and wits are slaves unto their appetites: when they are not indifferent about things indifferent, but make a great matter of it, what they shall eat, and what they shall drink, beyond the necessity or real benefit of it. When they are troubled if their appetite be but crost, and they are like crying children or swine, that are discontented and complaining if they have not what they would have, and if their bellies are not full. When they are like the Israelites, that wept for flesh, Numb. 11.4. Because they serve not the Lord Jesus, but their own bellies, Rom. 16.17, 18. But the poor in spirit, can live upon a little, and mind the things of the Spirit so much, that they are more indifferent to their ap∣petite. And custom maketh abstinence and temperance sweet and easie to them. For a well-used appetite is like well-taught children; not so unmannerly, nor craving, nor bawling, nor troublesome, as the gluttons ill-used appetite is. It troubles mens minds, and taketh up their thoughts, and commandeth their estates, and devoureth their time, and turneth out God, and all that is holy; and like a thirst in a dropsie, it de••oureth all, and is satisfied with nothing, but encreaseth its self, and the disease: As if such men did live to eat, when the temperate do eat to live.

8 Lastly, It is the height of this sin, when you also cherish the gulosity and excess of others. When for the Pride of great house-keeping, you cause others to waste Gods creatures and their time; and waste your estates to satisfie their luxury, and to procure their vain applause, Hab. 2.15. Wo to him that giveth his neighbour drink; that puttest thy bottle to him, and make∣est him drunken also. This is the Fulness which is forbidden of God.

Object. But is it not said that Christ came eating and drinking, and the Pharisees quarrelled with him and his Disciples, because they did not fast as John and his Disciples did; and they called him a gluttonous person, and a wine-bibber, a friend of Publi∣cans and sinners.

Answ. 1. John lived in a wilderness, upon locusts and wild honey: and because Christ lived not such an austere eremetical life, the quarrelsome Pharisees did thus calumniate him. But Christ never lived in the least excess. Mark that part of his life which they thus accused, and you will find it such as the sensual will be loth to imitate. 2. Christ was by office to con∣verse with Publicans and sinners for their cure: And this gave occasion to the calumnies of malice. 3. There was a difference of Reasons for John's austerity, and Christs. But when he, the Bridegroom was taken away, he foretelleth that his followers should fast. 4. Christ fasted forty daies at once, and drank wa∣ter, and lived in perfect temperance: Imitate him, and we will not blame you for excess: His example preached poverty in spirit.

Direct. II. Remember the Reasons why fulness and gulosity are so much condemned by God, viz.

1. A pampered appetite is unruly; and feedeth your concu∣piscence. The flesh is now become our most dangerous enemy; and therefore it must be dangerous to pamper it, to the strengthening of its lusts: When even Paul was put to buffet and tame it, and bring it into subjection, for fear of proving a cast-away after all his wondrous labours.

2. The pleasing of the appetite too much, corrupteth the de∣light and rellish of the soul. Delight in God, and Heaven, and Holiness, is the summ and life of true Religion; and the de∣lights of sense and fleshly appetite, turn away the soul from this, and are most mortal enemies to these true delights. For they that are after the flesh, do mind or savour the things of the flesh; and they that are after the Spirit, the things of the Spirit, Rom. 8.6, 7. And the carnal mind is enmity to God: if it cannot be subject to his Law, certainly it is unfit to rellish the sweetness of his Love, and spiritual mercies.

3. And the Thoughts themselves are corrupted and pervert∣ed by it: They that should be thinking and caring how to please God, are thinking and caring for their bellies. Even when all their powers should be employed on God, in medita∣tion, or in prayer, their thoughts will be going after their fleshly appetite, as Ezekiels hearers were after their covetous∣ness, 33.31. And as some of Christs hearers were after the loaves.

4. The use of pleasing the fleshly appetite doth make men need riches; which is a misery, and a snare. Such must needs have their desires satisfied, and therefore cannot live on a little: And therefore if they have riches, their flesh devoureth almost all, and they have little to spare for any charitable uses. And if they have none, they are tempted to steal, or get it by some unlawful means. And so it tempteth them to the love of money (which is the root of all evil) because they love the lust which needeth it.

5. And it maketh them utterly unfit for suffering (which Christ will have all his followers to expect.) He that is used to please his appetite, will take that for a grievous life, which another man will feel no trouble in: If a full fed Gentleman or Dives were tyed to fare as the poor labourer doth at the best, he would lament his case as if he were undone, and would take that for half a martyrdom (if it were on a pious pretence) which his neighbour would account no suffering, but a feast. And will God reward men for such self-made sufferings? How unfit is he to endure imprisonment, banishment and want, who hath alwaies used to please his flesh? If God cast him in∣to poverty, how impatient would he be? How plentifully and pleasantly would most poor Country-men think to live, if they had but a hundred pounds a year of their own? But if he that hath thousands, and is used to fulness, should be reduced to an hundred, how querulous or impatient would he be?

6. It maketh the body heavy and unfit for duty: both du∣ties of piety, and the honest labours of your calling.

7. It maketh the body diseased; and so more unfit to serve the soul. It is to be noted, that the excess reproved by Paul at their Love-feasts, was punished with sickness, and with death: And as that punishment had a moral suitableness to

their sin; so it is not unlike that (according to Gods ordina∣ry way of punishing) it was also a natural effect of their excess.

8. It is a most unsuitable thing to such great sinners as we are, who have forfeited all our mercies, and are called so loud to penitent humiliation; when we should turn to the Lord with all our hearts, with fasting, weeping and mourning, to be then pleasing our fleshly appetites with curiosities and excess, is a sin that God once threatned in a terrible sort, Isa. 22.12, 13. Fasting is in such cases a duty of Gods appointment, Joel 2.12. Luke 2.37. 1 Cor. 7.5. Cornelius his fasting and alms-deeds came up before God, Acts 10.30. Daniel was heard upon his fast, Dan. 9.3. Christ fasted when he entered solemnly on his work, Matth. 4. And some Devils would not be cast out with∣out fasting and prayer: And is luxury fit in such a case?

9. Lastly, Remember what was said before, that others are empty, while we are full: Thousands need all that we can spare: And they are members of Christ, and of the same body with us: And so much as we waste on our appetite, or pride, so much the less we have to give. And he that seeth his Brother in need, and shutteth up his bowels of compassion from him (when he cannot deny superfluities to himself) how dwelleth the Love of God in him! When the poor we shall have alwaies with us, that we may alwaies have exercise for our love: And he that glutteth his own flesh to the full, and giveth the poor but the leavings of his lust, if it were a thousand pound a year that he giveth, must look for small reward from God, however he may do good to others.

More particular Directions may be as followeth.

Direct. 1. Understand well how much the fl••sh in this laps••d state is our enemy; and how much gulosity doth strengthen it against us; and how much of the work of grace lyeth in resist∣ing and overcoming it; and what need we have to serve the Spirit, and not to be helpers of the flesh: And the true consi∣deration of these things may do much, Gal. 5.17, 18, 19, 22, 23. Rom. 8.6, 7, 8, 9, 10, 13.

Direct. 2. Set your selves to the work of God according to your

several places; and live not idly: And then mark what helpeth or hindereth you in your work. If you play not the loitering hy∣pocrites, but make your duties the serious business of all your lives, you will quickly find how inconsistent a bruitish appetite, and a full belly, and a curious, costly, and time-wasting pampering of the flesh, is with such a Christian life.

Direct. 3. Study well the life of Christ, and the example of the ancient Saints. Remember what dyet was in use with Abraham, Isaac and Jacob; with the Apostles, and holiest servants of Christ. And that it was Solomon the most voluptuous King of Israel, that was told by his Mother, that it is not for Kings to drink wine, but for them that are of a sorrowful heart: And that the description of the luxurious then was [riotous eaters of flesh, Prov. 31.5. & 23.20. And that it was the mark of fleshly He∣reticks, to feast themselves without fear, Jude 12. And that they were destroyed by Gods wrath, though they had their desire who murmured for want of flesh, after many years abstinence in a wilderness; and it's called, Asking meat for their lust, Psal. 78.18. I doubt many of our servants now, would be discon∣tented, and think their bellies too hardly used, if they had no better than the milk and honey of the Land of Promise; yea or the Onions and flesh-pots of Egypt.

Direct. 4. Think what a base and swinish kind of sin it is, to be a slave to ones guts or appetite: And how far it is below, not only a Christian, but a man, and what a shame to humane nature.

Direct. 5. Look often to the grave, and observe those skulls into which once the pleasant meats and drinks were put; and those jaws that were so oft employed, in grinding for the belly: And remember how quickly this will be your case, and think then whether such a carkass deserve so much care, and cost, and curiosity, to the neglect and danger of an immortal soul.

Direct. 6. Lay a constant Law upon your appetite, and use it not to be pleased without cause and benefit; but use it to a whole∣some, but not a full, a costly, a curious, or a delicious food: And use will make intemperance to be loathsome to you, and tem∣perance to be sweet.

Direct. 7. Learn so much reason as to know truly what is

most conducible to your health, both for quantity and quality; and mark what diseases and deaths are usually caused by excess: It is more reasonable to be temperate for prevention of diseases, than under the power and feeling of them; when pain and sickness force you to it, whether you will or not. If you will not obey God so carefully as your Physician; yet obey the preventing counsels of your Physician, before you need his curing counsel.

Direct. 8. Neglect not the manly and the sacred delights which God alloweth: I mean, the pleasures of honest labours, and of your calling, and of reading and knowledge, of meditation and prayer, and of a well ordered soul and life, and of the certain hopes of endless glory. Live upon these, and you will easily spare the fleshly pleasures of a Swine.

CHAP. XVII. How to conquer sloth and idleness by the Life of Faith.

THE third sin of Sodom, and of abused Prosperity, is Idle∣ness, Ezek. 16.49. Concerning which I shall first tell you the nature and signs of it, and then the evil of it; and then give you more particular Directions against it: But this also but briefly, because I have done it more largely in my Christian Directory.

I. That you may know who are guilty of this sin, and who not, I shall first premise these Propositions.

1. Nothing but disability will excuse any one from the or∣dinary labours of a lawful calling. Riches or honours will excuse none. They are the subjects of God, as well as others that have less: And he that hath most, hath most to use, and most to answer for: To whom men commit much, of them they require the more, Luke 12.48. & 19.23. Greatness and wealth is so far from excusing the forbearance of a calling, that it will not allow any one the omission of one hours labour and diligence in his calling. If God give the Rich more wages than others, it's unreasonable to think that therefore they may do less work.

2. Yet when meer necessity compelleth the poor to labour more than else they were obliged to do, even to the detriment of their health, or shortening of Gods Worship, the rich are not bound therefore to imitate them, and to incurr the same inconveniencies; because they have not the same necessities. As in their dyet, the rich is not allowed to take any more for quan∣tity or quality, than is truly for their good, any more than the poor: but they are not bound to live as those poor do, who want that either for quantity or quality, which is truly for their good; so is it also in this case of labouring.

3. The labours of every ones calling must be the ordinary business of his life; and not a little now and then instead of a re∣creation. If it be a mans calling, he must be constant and la∣borious in it.

4. Yea no interposed recreation or idleness is lawful, but that which either is necessitated by disability, or that which is need∣full to fit the mind or body for its work: As whetting to the mower.

5. All mens callings tye them not constantly to one kind of la∣bour; but some may be put to vary their employments every day: as poor men that live by going on errands, and doing other mens business, under several Masters, several waies: And as many rich people whose occasions of doing good may often vary.

6. The rich and honourable are not bound to the same kind of labour as the poor. A Magistrate or Pastor is not bound to follow the Plow; nay, he is bound not to do it ordinarily, lest he neglect his proper and greater work. Some mens labours are with the hand, and some mens with the head.

7. Every man should chuse that calling which is most agree∣able to his mind and body: Some are strong, and some are weak: some are of quick wits, and some are dull: All should be designed to that which they are fittest for.

8. Every one should chuse that calling (if he be fit for it) in which he may be most serviceable to God, for the doing of the greatest good in the world: and not that in which he may have most ease, or wealth, or honour: God and the publick good must be our chiefest ends in the choice.

9. And in the labours of our calling, the getting of riches

must never be our principal end: But we must labour to do the most publick good, and to please God by living in obedience to his commands.

10. Yet every man must desire the success of his labour, and the blessing of God on it, and may continue his work as best tendeth to success. And though we may not labour to be rich, Prov. 23.4. as our principal end; yet we must not be formal in our callings; nor think that God is delighted in our meer toil, to see men fill a bottomless vessel; but we must endeavour after the most successful way, and pray for a just prosperity of our labours: and when God doth prosper us with wealth, we must take it thankfully (though with fear) and use it to his service, and do all the good with it that we can, 1 Cor. 16.2. Lay by as God hath prospered every man, Ephes. 4.28. Let him work with his hands the thing that is good, that he may have to give to him that needeth, James 1.9. Let the brother of low degree rejoyce in that he is exalted.

11. The lowness of a mans calling, or baseness of his employment, will not allow him to be negligent or weary of it, or uncom∣fortable in it: Seeing God must be obeyed in the lowest ser∣vices, as well as in the highest; and will reward men according to their faithful labour, and not according to the dignity of their place: And indeed no service should be accounted low and base, which is sincerely done for so great and high a Master, and hath the promise of so glorious a reward, Col. 3.23, 24.

12. The greater and more excellent any mans work and calling is, his idleness and neligence is the greater sin. It is bad in a Plow-man, or any day-labourer; but it is far worse in a Mini∣ster of the Gospel, or a Magistrate: Because they wrong many and that in the greatest things, and violate the greatest trust from God: Christ biddeth us pray the Lord of the harvest to send forth Labourers into his harvest, Luke 10.27. and not proud, covetous, idle drones, that would have honour only for their wealth and titles: And he saith, that the Labourer is worthy of his hire, but not the loiterer. Among the Elders that rule the Church, it is especially the labourers in the word and doctrine that are worthy of double honour. Dr. Hammond noteth on 1 Thes. 5.12. that the Bishops whom they are required to know and honour, were those that laboured among them, and

were over them in the Lord, and admonished them; and that it was [for their works sake] that they were to esteem them very highly in love.] The highest title that ever was put on Pastors, was to be [Labourers together with God, 1 Cor. 3.9.]

And the calling of Magistrates also requireth no small dili∣gence. Jethro perswadeth Moses to take helpers, not that he might himself be idle, but lest he should wear away himself with doing more than he could undergo, Exod. 18.18.

So the calling of a Schoolmaster, and of Parents and Masters of families, who have rational souls to instruct and govern, re∣quireth a special diligence: And negligence in such is a grea∣ter sin, than in him that neglecteth sheep or horses.

So also it is a great sin in a Physician, because he doth neglect mens lives; and in a Lawyer, when by sloth he destroyeth mens estates: The greatness of the trust, must greaten mens care.

13. He that hath hired his labour to another (as a Servant, a Lawyer, a Physician) is guilty of a thievish fraud, if he give him not that which he hath paid for: Owe nothing to any man, but love, Rom. 13. Hired labour is a debt that must be paid.

14. Religious duties will not excuse idleness, nor negligence in our callings: (but oblige us to it the more:) nor will any bodily calling excuse us from Religious duties; but both must take their place in their seasons and due proportions.

Q••est. 1. But what if a man can live without labour; may not be forbear who needeth it not? Answ. No, because he is nevertheless a subject of God, who doth command it: and a member of the Common-wealth which needeth it.

Quest. 2. What if I were not brought up to labour; am I bound to use it? Answ. Yes, you must yet learn to do your duty, and repent, and ask pardon for living so long in sinful idleness. What if you had not been brought up to pray, or to read, or to any needful trade, or ornament of life? What if your Parents had never taught you to speak? Is it not your duty therefore to learn it when you are at age, rather than not at all?

Qu. 3. But what if I find that it hurteth my body to labour; may I not forbear? Answ. If it so hurt you, that you are unable to

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

do it, there is no remedy: Necessity hath no Law: Or if one sort of labour hurt you, when you can take up another, in which you may be as serviceable to the Common-wealth, you may chuse that to which your strength is suitable: But if you think that every sudden pain or weariness is a sufficient excuse; or that some real hurt will warrant you in an idle life, you may as well think that your servant, and your Horse or Oxe may cease all their labour for you, when they are weary: or that your candle should not burn, nor your knife be used in cutting, be∣cause that use consumeth them.

Quest. 4. What if I find that worldly business doth hinder me in the service of God; I cannot pray, or read, or meditate so much? Answ. The labours of your callings are part of the service of God: He hath set you both to do, and you must do both; that is, both spiritual and corporal work: And to quarrel with ei∣ther, is to quarrel against God who hath appointed them.

Quest. 5. But is it not worldliness when we follow worldly bu∣siness, without any need? Answ. 1. Yes, if you do it only from the love of the world, and with a worldly mind: But not when you do it in obedience to God, and with a heavenly mind. 2. He cannot be said to have no need, who hath a body that needeth it, or liveth in Common-wealth that needeth it, and is a subject to God who commandeth it.

Quest. 6. But what if I find by constant experince, that my soul is more worldly after worldly business, and more cold and alie∣nated from God? Answ. What if you should find it so after giving to the poor, or visiting the sick, or providing for your family? What then must you do? You must lament the car∣nality of your minds, and beg of God for such grace as may fit you for your duties: And not cast off your duty, because you are so bad; but labour to be better, and to do it better. And 2. You must not judge of the benefit only by present feel∣ing: But if God hath promised a blessing to you, believe it; and you shall certainly meet with it at the last. Many a one thinks that to forsake all bodily labour, and to do nothing but the duties of Religion, doth benefit them more at the present; when perhaps in a little time, the sickness of their bodies, or the melancholy destraction of their minds, doth lose them more than they had gotten, and make them unfit for almost any duty

at all. And many a one that think their spiritual benefit is interrupted by their callings, do find all Gods Promises ful∣filled at last, to their satisfaction.

Quest. 7. But is it not lawful to set ones self only to Religion, as John Baptist, Anna, &c. did?

Answ. It is a duty to be as religious as you can: But it is also a duty to labour in your calling, and do all the good you can to others. The aged and impotent that cannot labour in a calling, are excused from it: And they that give up themselves to the Magistracy, Ministry, Physick, &c. must meddle with no lower things, which would hinder them in the higher. But no man can be excused from doing all the good he can to others, by any pretences of looking to his soul; For he can no way more surely further his salvation; nor cahe hinder it more, than by sinful negligence and sloth.

Quest. 8. But was not labour and toil a curse upon Adam af∣ter his sin? and any man that can may labour to escape a curse.

Answ. 1. Adam in innocency was set to dress and keep the Garden. 2. The curse was in the toil and the frustration of his labour. 3. And even that is such a curse, as God will not take off, or remit.

Quest. 9. Doth not Paul say to servants, If ye can be free, use it rather? Answ. True: But he saith not, If you can be idle, use it rather. A free man may work as hard as a bondman.

Quest. 10. May not a man that hath several callings before him, chuse the easiest? Answ. Not meerly or chiefly because it is easie: but he must chuse the most profitable to the common good, be it easie or hard, if it be such as he can undergo. Yet he may avoid such a calling, as by trying his body, indisposeth him to spiritual things; or by taking up all his time, will de∣prive him of convenient leisure for things spiritual. But he that only to ease his flesh, doth put by more profitable employ∣ments, because they will cost him labour, doth serve his flesh, and cast off his duty to his God.

II. The signs of wealthy-idleness are these:

1. When men think it unnecessary for them to labour constantly and diligently, because they are rich, and can live without it; or because they are great, and it is below them. The confutation

of which errour, I gave you before, and shall give you more of it anon. The poor in spirit, think not a laborious life below them.

2. When men have time to spare: This is a most evident mark of Idleness: For God hath given us no time in vain; but hath given us full work, for all our time. They that have time to play away needlesly, to sleep away needlesly, to prate away needlesly, do tell the world that Sodom's Idleness is their sin. Especially poor souls, who are yet unsanctified, and are stran∣gers to a renewed heart and life, and are utterly unfit to die, O what abundance of important work have these to do? And can they be idle, while all this lyeth undone? Indeed if they are in despair of being saved, it is no wonder: And one would think by their lives that they did despair: For surely a man so neer another world, that must be in Heaven or Hell for ever, would never live idly, if he had any good hope that his endea∣vours should not be all in vain. The poor in spirit have no time to spare: Labour is their life: Eternity is still before their eyes. Necessity is upon them; and they know the wo that followeth Idleness: Repentance for sin, and negligence past, is a constant spur to future diligence. And their work is sweet, and incomparably more pleasant to them than Idleness. If the Devil be so diligent, because he knoweth that his time is short, Rev. 12.12. it is a shame to them that are not so, who call themselves the servants of the Lord.

3. When mens labour hath but the time that's due to Recrea∣tion; and Recreation and Idleness hath the great part of time that's due to labour. The labour of the idle Sodomite, is like the Religion of the reserved Hypocrite: It is but the leavings of the flesh, or somewhat that cometh in upon the by. But God is not unconstant in his mercies unto us: He is still preserving us, and maintaining us: The Angels are still guarding us: The faithful Ministers of Christ are constant in teaching us (and loth that Satan should hinder them, and save their labour:) Faith∣ful Magistrates also watch continually, to be a terrour to evil doers, and a praise to them that do well, as the Ministers of God for our good: And can a short and idle kind of labour∣ing then excuse us? Christ said, It was his meat to do his Fathers will, when he was endeavouring mans salva∣tion, John 4 34. And that he must do the work of him that

sent him while it was day, John 9.4. And shall Idleness be ex∣cused in us? even in us who must be judged according to our works, Rev. 22.12. Mark 13.34. by him that hath command∣ed every man his work? Yea when we are redeemed and pu∣rified to be zealous of good works, Titus 2.14. and are his work∣manship created to good works in Christ, which God hath ordain∣ed, that we should walk in them, Ephes. 2.10.

4. When men make a great matter of all their labour; and of that which to a diligent man is small. The sluggard hath his thorn hedge, and a Lion in the way, Prov. 22.13. & 26.13, 15, 16. But the diligent say, when they have done their best, We are unprofitable servants: Nothing is so weary to them as unpro∣fitable idleness (except hurtful wickedness.) They think still, O how short is time! and how much work is yet undone! And as every faithful Minister in his calling, is never so well pleased, as when he doth most for the good of souls; so is it with every faithful Christian in his place. A Candle if it be not burnt, is lost, and good for nothing.

5. The idle Sodomite hath a mind which followeth the affections of his body: And as soon as his body is a little weary, his mind is so too, and suffereth the weariness of the body to pre∣vail: Because the flesh is King within them. Nay a slothful mind doth oft begin, and they are weary to look upon their work, or to think of it, before it hath wearyed the body at all: And what they do, they do unwillingly; because they are in love with idleness, Mal. 1.13. But the lowly and laborious are in love with diligence and work: and therefore though they can∣not avoid the wearyness of the body, their willing minds will carry on the body as far as it can well go. The diligent woman worketh willingly with her hands; her candle goeth not out by night, &c. Prov. 31.13, &c. Servants must do service with good will, as to the Lord, Ephes. 6.7. If Ministers preach and la∣bour willingly, they have a reward, 1 Cor. 9.17. But not if they are only driven on by necessity, and the fear of woe, 1 Pet. 5.2. What shall we do willingly, if not our duties? He that sin∣eth willingly, and serveth God, and followeth his labour unwil∣ingly, shall be rewarded according to his will.

6. The idle Sodomite doth love and chuse that kind of life which is easiest, and hath least work to be done. This is the

chief provision by which he fulfilleth his fleshly lust. An idle servant thinketh that the best place, in which he shall have most ease and fulness. An idle Parent will cast all the burden of his childrens teaching, upon the Schoolmaster and the Pastor. An idle Minister thinketh himself best, where he may have no more labour, than what tendeth to his publick applause; and when he hath the most wealth and honour, and least to do, he taketh that to be the flourishing prosperity of the Church. And indeed if our calling were like the souldiers to kill men, and not liker the Surgeons to cure them, we might think it is the best time, when we have least employment.

But the faithful servant will be most thankful for that state of life, in which he doth most good: And as he taketh doing good, to be the surest way of getting and receiving; so he taketh the good of another as his own; and anothers necessity is his necessity: He knoweth that he is best, who is likest unto God; and that is he that is the most abundant in love, and doing good: Like the Sun that never resteth from moving or giving light and heat. The running spring is pure, when the standing water is muddy and corrupt: The cessation of motion quick∣ly mortifieth the blood: He that said as to works of cha∣rity, Be not weary of well doing; for in due time, you shall reap, if you faint not, Gal. 6.9. hath said so too, as to our bodily la∣bour in our common callings in the world, 2 Thes. 3.13.

I know that a servant may be glad of a place where he is not oppressed with unreasonable labour, and where he hath competent time for the learning of Gods Word: And a poor man may be glad when he is freed from necessity of doing that which is to his hurt: But otherwise no man but a fleshly bruit will wish or contrive for a life of idleness.

Object. Is it not said, Blessed are the dead, for they rest from their labours? Rev. 14.13. Ans. True: but mark that their works follow them: And what are the works which follow you? And note, that it is not work or duty that they shall rest from: (For they rest not crying, Holy, Holy, Holy Lord God Almighty, &c.) But it is only their labours; that is, the painful sort of work and suffering, proper to this sinful life. The blessed in∣deed are freed in Heaven from this; because they were not freed 〈◊〉〈◊〉 it on earth, as the ungodly and slothful servant are.

7. Lastly, Idleness is seen by the work that is undone, Pro. 24.30. The sluggards Vineyard is overgrown with weeds. If your souls be unrenewed, and your assurance of salvation, and evi∣dences yet to get, and few the better for you in the world, and you are yet unready for death and judgment, you give too full a proof of idleness. The diligent woman, Prov. 31.16, &c. could shew her labours in her treasures, her Vineyard, the cloathing and provisions of her family, &c. shew yours by the good which you have done in the world, and by the prepara∣tion of your souls for a better world. Let every man prove his own work, that he may have rejoycing in himself alone, and not in another, Gal. 6.3, 4. What case are your children in? Are they taught, or untaught? What case is your soul in? your fruit must judge you.

III. The mischiefs of this Sodomitical Idleness, and the rea∣sons against it, are (briefly) these.

1. It is contrary to the active nature of mans soul; which in activity exceedeth the fire it self. It is as natural for a soul to be active, as for a stone or clod of earth to lie still. And this active nature animateth the passive body, to move it, and use it in it's proper work. And should this heavenly fire be impri∣soned in the body, which it should command and move? Psal. 104.23. Man goeth forth to his work and to his labour till the evening.

2. It is contrary to the common course of nature. Doth the Sun shine for you as well as for others? or doth it not? Doth all the frame of nature continue in its course (the air, the waters, the summer and winter) for you as well as for others, or not? If not, then you take not your selves beholden to God for them: And if you have no use for the Sun and other creatures, you have no use for life: for by them you live. But if yea, then what is it that they serve you for? Did God ever frame you so glorious a retinuue, to attend you only to sleep, and laugh, and play, and to be idle? what, is all this for no higher an end? or rather do you not by your idleness forfeit life, and all these helps and maintainers of your lives?

3. It is an unthankful reproach and blasphemy against the

God of Nature; yea and against the Lord your Redeemer; to think that the wise Almighty God, did make so noble a thing as a soul, and place it in so curious an engine as the body, where spirits, and blood, and heart, and lungs, are never idle, but in constant motion; and that he hath appointed us so glo∣rious a retinue as aforesaid, and all this to do nothing with, or worse than nothing? To sleep, and rise, and dress your selves, and talk, and eat, and drink; to tell men only that you are not dead, lest they should mistake, and bury you alive? what is it but to put a scorn on your Creator and Redeemer, to live as if he had created and redeemed you for no better and nobler ends than these?

4. You do as it were pray for death, or provoke God to take away your lives. For if they be good for nothing else but idle∣ness, and beastly pleasures, why should you expect to have them continued? or at least, why should he not use you as Nebuchad∣nezzar, and take away your reason, and turn you into beasts, if the life and pleasure of a beast be all that you desire? Could not you eat, and drink, and sleep, and play, without an intel∣lectual soul? Cannot the birds make their nests, and breed, and feed their young, and sit and sing, without an intellectual nature? Cannot a swine have his ease, and meat, and lust, without reason? what should you do with reason for such uses?

5. You shew a stupid sensless heart, that can live idly, and have so much to do; and have so many spurrs to rouse you up: To live continually in the sight of God, to have a soul so ignorant, so unbelieving, so unholy, so unfurnished of faith and love, so unready for death, so uncertain of salvation; nay in such ap∣parent danger of damnation, and to be still uncertain of living one day or hour longer; and yet to live idly in such a case, as if all were well, and your work were done, and you had no more to fear or care for: O what a mad, what a dead, what a sottish kind of soul is this! to see the graves before your eyes; to see your neighbours carryed thither; to feel the tokens of morta∣lity daily in your selves; to be called on and warned to pre∣pare, and yet under this to live as if you had nothing to do, but to shew your selves in the neatest dress, and as a Peacock, to spread your plumes for your selves and others to look upon, or

to pamper a carkass for worms and rottenness! O what a de∣plorable case is this! The Lord pitty you, and awaken your understandings, and bring you to your wits, and you will then wonder at your own stupidity.

6. Idleness is a sin which is contrary to Gods universal Law: The Law which extended to all times and places. Adam in innocency was to labour: He that had all things prepared for his sustenance by God, was yet himself to labour: He that was Lord of all the world, and was richer than any of our proud ones whosoever, was yet to dress and keep the garden. Cain was a tiller of land, and Abel was a keeper of cattel, when they were heirs of all the earth. Noah also was Lord of all the world, and richer than you, and yet he was an Husbandman. Abraham, Isaac and Jacob were Princes, and yet keepers of sheep and cattle: It is not a bare permission, but a precept of diligence in the fourth Commandment [Six daies shalt thou labour, and do all that thou hast to do.] Christ himself did not live idly, but before his Ministry they said, Mark 6.3. Is not this the Carpenter? And afterward how incessantly was he do∣ing good to mens bodies and souls? And what laborious lives did his Apostles live? See 2 Cor. 6.5. & 11.23. Acts 18.3. And are you exempt from the universal Law?

7. You shew a base and fleshly mind. The noblest natures are the most active, and the basest the most dead and dull. The earth it not baser than the fire, in a greater degree than an idle soul is baser than one that is active, and spendeth themselves in do∣ing good. Methinks your Pride it self should keep you from proclaiming such a dead and earthen disposition.

8. Idleness is of the same kind with fornication, gluttony, drun∣kenness, and other such beastly sins: For all is but sinful flesh-pleasing, or sensuality: The same fleshly nature which draw∣eth them to the one, doth draw you to the other; and they do but gratifie their flesh in one kind of vice, as you do in ano∣ther. And it's pitty that Idleness should be in so much less disgrace than they. And truly if you cannot deny your flesh it's ease, I cannot see if the temptation lay as strong that way, how you should deny it in any of those lusts; so that you s••em to be vertually fornicators, gluttons, drunkards, &c. and ready to commit the acts.

9. And hereby you strengthen the flesh as it is your enemy for the time to come. When you have long used to please it by idleness, it will get the victory, and must be pleased still: And then you are undone for ever, if grace do not yet cause you to overcome it. For if you live after the flesh you shall die: but if by the Spirit you mortifie the deeds of the body, you shall live, Rom. 8.13. None are freed from condemnation, nor are members of Christ, but they that walk not after the flesh, but after the Spirit, Rom. 8.1. For the carnal mind is enmity against God, v. 7.

10. Idleness is a sin much aggravated by its continuance. A drunkard is not alwaies drunken, nor a swearer is not alwaies swearing, nor a thief is not alwaies stealing; but an idle person is almost alwaies idle: whole hours and daies, if not weeks and years together. O what a continual course of sin do our rich and gentile drones still live in! As if they were afraid to do any thing, which when death cometh, they could comfortably be found doing!

11. And O what a time-wasting sin is Idleness! O precious time, how art thou despised by these drowsie despisers of God and of their souls! O what would the despairing souls in Hell give for some of that time which these Bedlams prate away, and game and play away, and trifle and fool away, and sleep and loiter away! And what would they give for a little of it themselves, upon the same terms, when it's gone, and when wishing is too late!

12. Idleness is a self-contradicting sin: None are so much afraid of dying as the idle (and I do not blame them if they knew all) and yet none more cast away their lives: They die voluntarily continually: He that loseth the use and benefit of life, doth lose his life it self: For what is it good for, but as a means to its ends? What difference between a man asleep and dead, but only that one is more in expectation of usefulness when he awaketh? It is a pittiful sight to a man in his wits, to see the Bedlam world afraid of dying, and trembling at eve∣ry sign of death; and in the mean time setting as little by their lives, as if they were worth no more, than to spend at cards, or dice, or stage-playes, or dressings, or feastings, or ludicrous complements.

13. You teach your servants that life which yet you will not

endure in them: For why should they be more careful and dili∣gent in the work which you command them, than you in the work which God commandeth you? Are you the better Ma∣sters? or, will you find them better work? or, will you pay them better wages? I know God needeth not your service, as you do theirs: But he commandeth it, for other ends, though he need it not. And should any be more careful•• to please you, that are but worms and dust, than you should be to please your Maker? If an idle life be best, why do you blame it in your servants? If it be not, why do you live such lives your selves?

14. By Idleness you shew that when you do labour, it is but for your carnal selves, and that it is not God whom you serve in your daily callings. He that will labour when he is poor, and feeleth the necessity of it, and will give over all, and live idly, and playfully when he is rich, doth shew that he labour∣eth not in obedience to God (or else he would continue it) but meerly to supply his bodily wants. You have your reward then from your selves, and you cannot in reason expect any from God. But true Believers have another rule, by which they live, Col. 3.23, 24. Whatsoever ye do, do it heartily, as to the Lord, and not to men; knowing that of the Lord ye shall re∣ceive the reward of the inheritance, for ye serve the Lord Christ.

15. Idleness is a forfeiture of your protection, and of your daily bread. God is not bound to keep you to play, and loiter, and do nothing. You have not a plenary right to your meat, if you live in wilful idleness. I shewed you Gods Commands be∣fore. Gods Promise of prosperity, is, Thou shalt eat the labour of thy hands, Psal. 128.2. (And if many in England that have most, should eat no other than the labour of their hands, it would cure their fulness.) The diligent woman, Prov. 31.27. doth not eat the bread of idleness. And Paul maketh it a Church-Canon, 2 Thes. 3.6.10, 12 and commandeth and exhorteth us, in the Name of the Lord Jesus Christ, that all work with quiet∣ness, and eat their own bread; and that the Church withdraw themselves from every Brother that walketh disorderly; and that if any would not work, neither should be eat.

16. The idle rob themselves and others: You rob your selves of the fruit of your own labours; and you rob your Masters,

or your Families, or whomsoever you should labour for, Prov. 18.9. He that is slothful in his work, is Brother to him that is a great waster, Prov. 21.25. The desire of the slothful killeth him, because his hands refuse to labour; that is, 1. The sluggishness of the wisher famisheth him: And 2. The hunger or desire tor∣menteth him when he hath not the thing desired, Eccles. 10.18. By much sloth the building decayeth; and by idleness of the bands, the house droppeth through, Prov. 19.15. Slothfulness casteth into a deep sleep; and an idle soul shall suffer hunger. And he that provideth not for his own (kindred and relations) but especially for those of his family, hath denyed the Faith, and is worse than an Infidel, 1 Tim. 5.8. Hath no one need of you? hath no one hired you? hath no one any right to your labours, that you are so long idle? If none have need of you, what do you in the world?

17. The idle are drones and burdens of the Common-wealth: And the best ordered Governments have made Laws against them, as they did against other pernicious crimes, 2 Thes. 3.8. Paul laboured day and night, that he might not be chargeable to any. And you think because you have enough, that other men must labour for you, but you may live idly without any blame. You live then upon the labours of others, but who liveth upon yours? Yea I have known some lazy persons, that because they are professors of zeal in Religion; or because they are Ministers or Scholars, live idly in their callings, and take their ease, and think that all others that have riches are bound to maintain them (like the Popish begging Fryers) and they say, He is covetous that cher••sheth not them in idleness; and he that giveth not to them, doth them wrong; when Paul com∣mandeth that they should not eat: And when we ask them how they live, they say, Ʋpon the providence of God: And when the tenderness of people causeth them to contribute to relieve these drones, they hypocritically admire the providence of God, who provideth for them, and live in idleness, and call it living upon providence.

18. Idleness depriveth you of the great delight of doing good. There is no such pleasure in this world, as is found in succes∣ful doing good: No man knoweth it but he that tryeth it, (and that without any conceits of merit, in commutative

Justice.) To do good in Magistracy for the piety, peace and safety of the people; to do good as Ministers, for the saving of souls; to do good as Parents, to educate a holy seed; to do good as Physicians, to save mens lives, &c. It is a pleasure ex∣ceeding all voluptuousness. And this the idle wilfully reject.

19. You lose all the reward of well doing at the last, and fall under the doom of the unprofitable servant, Mat. 25. who must be cast into outer darkness. You must answer for all the talents of time, and health, and strength, and parts, to him who will judge all according to what they have done in the body: And where shall the idle then appear?

20. Idleness will destroy your health and lives: Nothing but fulness (which is its companion) doth bring so many thou∣sands unseasonably to the grave. And do you neither love your souls, nor your lives? Are you only for your present ease?

21. Idleness breedeth melancholy, and corrupteth the fantasie and mind, and so unfitteth you for all that is good. Therefore the Idle that will do no good, are fain to devise some vanity to do; some game, or play, or dress, or complement, &c. or else they would grow addle-brained, and a shame and burden to them∣selves. The constant labours of a lawful calling is one of the best cures of melancholy in the world, if it be done with wil∣lingness, success and pleasure.

22. Lastly, Idleness is the Nursery of a world of vices. It is the field of temptation, where Satan soweth his tares while men are sleeping. When they are idle, they are at leisure for lustful thoughts; for wanton dalliance; for idle talk; for needless sports, and playes, and visits; for gaming, and riotous feast∣ing, drinking and excess; for pride, and an hundred vain cu∣riosities: Yea for contentions and mischievous designs: Need∣less and sinful things must be done, when necessary duties are laid by.

And if they are poor, idleness prepareth them to murmure and be discontent, and fallout, and contend with one another; to defraud others, and to steal. These and more are the natu∣ral fruits of Idleness.

But here I must annex two Cautions.

1. That none make this a pretence for a worldly mind and life; nor think that Religion is a fruit of Idleness; nor say

as Pharaoh did of the Israelites, when they would go sacrifice to God, Ye are idle, Exod. 5.17. It is Idleness that maketh most men ungodly: They are convinced that it is better to meditate on Gods Word, and call upon his Name, and give all diligence to make our calling and election sure; But they are idle, and say, There is a Lion in the way; what a weari∣ness is it? we shall never endure it: As if their souls and Hea∣ven were not worth their labour, and as if they would go to Hell for ease; and as if the feast of joy and glory were not worth the labour of eating or receiving it.

2. Make not this a pretence to oppress your servants with unmerciful labours, beyond their strength; or such as so weary them, and take up all their time, that they have not leisure so much as to pray. It is Gods great mercy to servants, that he hath separated the Lords day for a holy rest; or else many would have little rest, or means of holiness. Some think that others can never labour enough for them, because they pay them wages; and yet that they are bound to do nothing them∣selves, even because God hath given them more wages and wealth than he hath given to others.

More particular Directions are as followeth.

1. Give up your selves by absolute subjection to God as his servants; and then you can never rest in an idle unserviceable life.

2. Take all that you have, as Gods talents, and from his trust; and then you dare not but prepare in the use of them, for your account.

3. Live as those that are certain to die, and still uncertain of the time, and that know what an eternal weight of joy or misery dependeth upon the spending of your present time: And then you dare not live in Idleness. Live but as men whose souls are awake, to look before them into another world, and you will say (as I have long been forced to do) O how short are the daies! how long are the nights! how swift is time! how slow is work! how far am I behind-hand! I am afraid lest my life will be finished before the work of life; and lest my time will be done, while much of my work re∣maineth undone.

4. Ask your selves what you would be found doing if death now surprize you? and whether work or idleness will be best in the review?

5. Try a laborious life of well-doing a while, and the ex∣perience will draw you on.

6. Try your selves by a standing resolution, and engage your selves in necessary business, and that in a set and stated course; that necessity and resolution may keep you from an idle life.

7. Forsake the company of the idle and voluptuous, and ac∣company the laborious and diligent.

8. Study well how to do the greatest good you can, that the worth of the work may draw you on. For they that are of little use, for want of parts, or skill, or opportunity, are more liable to be tempted into idleness, as thinking their work is to no purpose: when the well-furnished person doth long to be exercising his wisdom and vertue in profitable well-doing.

CHAP. XVIII. How by Faith to overcome unmercifulness to the needy.

IV. THE fourth sin of Sodom, and of Prosperity, mention∣ed, Ezek. 16.49. is, They did not strengthen the hand of the poor and needy. Against which at the present I shall give you but these brief Directions.

Direct. 1. Love God your Creator and Redeemer, and then you will love the poorest of your Brethren for his sake. And love will easily perswade you to do them good.

Direct. 2. Labour most diligently to cure your inordinate self-love, which maketh men care little for any but themselves, and such as are useful to themselves: And when once you love your neighbours as your selves, it will be as easie to per∣swade you to do good to them as to your selves; and more easie to disswade you from hurting them than your selves: (because sensuality tempteth you stronglier to hurt your selves, than any thing doth to hurt them.)

Direct. 3. Overvalue not the things of the world; and then you will not make a great matter of parting with them, for anothers good.

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

Direct. 4. Do as you would be done by: And ask your selves how you would be judged of and used, if you were in their condition your selves.

Direct. 5. Set the life of Christ and his Apostles before you; and remember what a delight it was to them to do good: And at how much dearer rate Christ shewed mercy to you and others, than he requireth you to shew mercy at to any.

Direct. 6. Read over Christs precepts of Charity and Mercy, that a thing so frequently urged on you, may not be senslesly despised by you.

Direct. 7. Remember that Mercy is a duty applauded by all the world: As humane interest requireth it; so humane na∣ture approveth it in all. Good and bad, even all the world do love the merciful: Or if the partial interest of some proud and covetous persons (as the Popish Clergy for instance) do call for cruelty against those that are not of their mind, and for their profit; yet this goeth so much against the stream of the common interest, and the light of humane nature, that man∣kind will still abhor their cruelty, though they may afright a few that are neer them from uttering their detestation. All men speak well of a merciful man, and ill of the unmerciful.

Direct. 8. Believe Christs promises which he hath made to the merciful, so fully and frequently in Scripture: As in Mat. 5.7. Luke 6.36. Prov. 11.17. Psal. 37.26, &c. And believe his threatnings against the unmerciful, that they shall find no mercy, Prov. 12.10. James 2.13. And remember how Christ hath described the last Judgment, as passing upon this reckoning, Matth. 25.

Direct. 9. Live not in fleshly sensuality your selves: For else your flesh will devour all; and if you have hundreds and thou∣sands a year, will leave you but little or nothing to do good with.

Direct. 10. Engage your selves (not by rash vows, but by resolution and practice) in a stated way of doing good, and take not only such occasions as fall out unexpectedly. Set a part a convenient proportion of your estates, as God doth bless you; and let not needless occasions divert it, and defraud the poor, and you of the benefit.

Direct. 11. Remember still that nothing is absolutely your

own, but God who lendeth it you hath the true propriety, and will certainly call you to an account. And ask your selves daily, How shall I wish at the day of reckoning, that I had expended and used all my estate? and do accordingly.

Direct. 12. Forget not what need you stand in daily of the mercy of God; and what need you will shortly be in, when your health and wealth will fail you. And how earnest∣ly then you will cry to God for mercy, mercy, Prov. 21.13. Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard.

Direct. 13. Hearken not to an unbelieving heart, which will tell you that you may want your selves, and therefore would restrain you from well doing. If God be to be trusted with your souls, he is to be trusted with your bodies. God tryeth whether indeed you take him for your God, by trying whether you can trust him. If you deal with him as with a bankerupt, or a deceitful man, whom you will trust no further than you have a present pawn or security, in case he should deceive you; you blaspheme him, instead of taking him for your God.

Direct. 14. Let your greatest mercy be shewed in the great∣est things; and let the good of mens souls be your end even in your mercy to their bodies. And therefore do all in such a manner as tendeth most to promote the highest end. Blessed are the merciful, for they shall obtain mercy.

CHAP. XIX. How to live by Faith in Adversity.

IF I should give you distinct Directions, for the several cases of poverty, wrongs, persecutions, unkindnesses, contempt, sickness, &c. it would swell this Treatise yet bigger than I intended. I shall therefore take up with this general Advice.

Direct. 1. In all Adversity remember the evil of sin, which is the cause, and the Holiness and Justice of God which is exercised; and then the hatred of sin, and the love of Gods Holiness and Ju∣stice will make you quietly submit. You will then say, when

Repentance is serious, I will bear the indignation of the Lord, because I have sinned against him, Micah 7.9. And, why doth living man complain, a man for the punishment of his sins? Lam. 3.39. Let us search and try our waies, and turn again unto the Lord; for he hath smitten, and he will heal, &c. v. 40, 41.

Object. But doth not Job's case tell us, that some afflictions are only for tryal, and not for sin?

Answ. No; it only telleth us that the reason why Job is chosen out at that time, to suffer more than other men, is not be∣cause he was worse than others, or us bad; but for his tryal and good. But 1. Affliction as it is now existent in the world up∣on mankind, is the fruit of Adams sin at first, and contained in the peremptory unremitted sentence. 2. And this general state of suffering mankind, is now in the hand and power of Christ, who sometimes indeed doth let out more on the best than upon others, and that especially for their tryal and good; but usually some sins of their own also have a hand in them, and procure the evil, though his mercy turn it to their be∣nefit.

Direct. 2. Deal closely and faithfully with your hearts and lives in a suffering time, and rest not till your consciences are well assured that no special provocation is the cause, or else do testifie that you have truly repented, and resolved against it.

Otherwise you may lengthen your distress, if you leave that thorn in your sore which causeth it: Or else God may change it into a worse; or may give you over to impenitency, which is worst of all: Or at least, you will want that assured peace with God, and solid peace of conscience, which must be your support and comfort in affliction; and so will sink under it, as unable to bear it.

Direct. 3. Remember that the sanctifying fruit of Adversity is first and more to be looked after, than either the comfort, or the deliverance. And therefore that all men, no nor all Christians, must not use the same method, in the same affliction, when as their spiritual cases differ.

A cleared conscience, and one that hath walked faithfully with God, and fruitfully in the world, and kept himself from his iniquity, may bend most of his thoughts to the comfort∣ing

promises, and happy end. But one man hath been bold with wilful sin, and his work must be first, to renew repen∣tance, and see that there be no root of bitterness left behind, and to set upon true reformation of life, and reparation of the hurt which he hath done.

Another is grown into love with the world, and hath let out his heart to pleasant thoughts and hopes of prosperity, and alienated his thoughts more than before from God. This man must first perceive his errour, and hear Gods voice which call∣eth him home, and see the characters of vanity and vexation, written on the face of that which he over-loved; and then think of comfort when he hath got a cure.

Another is grown dull and careless of his soul, and hath lost much of his sense of things eternal, and is cold in love, and cold in prayer, and liveth as if he were grown weary of God, and weary of well doing. His work must be to feel the smart of Gods displeasure, so far as to awaken him to repentance, and set him again with former seriousness, upon his duty: And when he mendeth his pace, he may desire to be eased of the rod and spur. But to give unseasonable cordials to any of these, is but to frustrate the affliction, and to hurt them, and prepare for worse. Nay, and when they are comforted in sea∣son, it must be with due caution: Go thy way, and sin no more, lest a worse thing come unto thee. It is p••rnicious unskilfulness in those comforters of the afflicted, who have the same custo∣mary words of comfort for all; and by their improper cor∣dials unseasonably applyed, delude poor souls, and hinder that necessary repentance which God by so sh••rp a means doth call them to.

Direct. 4. Remember that your part in affliction is to do your duty, and to get the benefit of it: but to remove it is Gods part: Therefore be you careful about that part which is your own, and then make no question but God will do his part. Let it be your first question therefore [What is it that I am obliged to in this condition?] What is the special duty of one in this sick∣ness, this poverty, imprisonment, restraint, contempt, or slan∣der, which I undergo?] Be careful daily to do that duty, and then never fear the issue of your suffering: Nothing can go amiss to him that is found in the way of his duty.

And let it be your next question, What spiritual good may be got by this affliction? May not my repentance be renewed? my self-denyal, humility, contempt of the world, patience, and confidence on God, be exercised and increased by it? and is not this the end of my heavenly Father? Is not his rod an act of love and kindness to me? Doth he not offer me by it all this good?

And let your next question be [Have I yet got that good which God doth offer me? Have I any considerable benefit to sh••w, which I have received by this affliction since it came?] If not, why should you desire it to be taken away? Play not the Hy∣pocrite in speaking that good of an afflicting God, which you do not seriously believe: If you believe that God is wiser than you, to know what is fittest for you, and that he is better than you, and therefore hath better ends than you can have; and that really he offereth you far greater good by your sufferings, than he taketh from you: Let your affections then be agree∣able to this belief: Are you afraid of your own commodity? Do you impatiently long to be delivered from your gain? are you so childish as to pull off the plaister, if you believe that it is curing the sore? and that it cannot be well and safely done without it? Do you call it the fruit of Gods Wisdom and Love, and yet be as weary of it, as if there were nothing in it but his wrath? Trust God with his work who never faileth; and be careful of your own, who are conscious of untrustiness.

Direct. 5. Look principally to your hearts, that they grow not to an over-valuing of the prosperity of the flesh; nor to an under-valuing of holiness and the prosperity of the soul. For this un∣happy carnality doth both cause affliction, and make us un∣profitable and impatient under it.

1. He that is a worldling, or a voluptuous flesh pleaser, and savoureth nothing but the things of the flesh, will think himself undone, when his pleasure, and plenty, and honour with men, is taken away. Nothing maketh men grieve for the loss of any worldly commodity, so much as the over-loving of it. It is Love that seeketh it when you are in hope, and Love that mourneth when you are in want, as well as Love which delighteth in it when you possess it: As sick men use to love health better than those that never felt the want of it; so it is too

common with poor men to love riches better than the rich that never needed: (And yet, poor souls, they deceive themselves, and cry out against the rich, as if they were the only lovers of the world, when they love it more themselves, though they cannot get it.) Never think of bearing affliction with a patient and submissive mind, as long as you over-love the things which affliction taketh from you: For the loss of them will tear those hearts which did stick so inordinately to them.

2. And if you grow to an undervaluing of Holiness, you can never be reconciled to afflicting providence. For it is for our profit that God correcteth us; but for what profit? that we may be partakers of his holiness, Heb. 12.10, 14. If therefore you undervalue that which is Gods end, and goeth for your gain, you will never think that you are gainers or savers by his rod. In correction God doth as it were make a bargain with you; he will take away your riches, or your friends, or your health, and he will give you (if you refuse it not) increase of patience, and mortification in the stead of them: he will exchange so much heavenly-mindedness, for so much of the treasures or pleasures of the world. And now, if you do not like the bar∣gain, if really you had rather have more health, than more ho∣liness; more of the world, than more heavenly-mindedness; more fleshly pleasure, than more mortification of fleshly desires, you will never then like the correcting hand of God, nor right∣ly profit by it: You will grudge at his dealing, and wish that you were out of his hand, and in your own; and that your estates, and health, and friends, were not at his disposal, but at yours; and you will lose the offered benefit, because you value it not, and accept it not as it is offered you.

3. And those that have some esteem of Holiness, and yet neglect the duty which should procure the exercise and in∣crease of grace, do make correction burdensome by making it unprofitable to them. For to hear that they may be gainers by affliction, and to find that they are not, will not reconcile them to it. Whereas if they had really got the benefit, it would quiet them, and comfort them, and make them patient, and thankful to their Father. What have you to shew that you gained by your sufferings? Are you really more mortifi∣ed, more penitent, more humble, more heavenly, more

obedient, more patient than you were before? If you are so, you cannot possibly think that it hath been to your loss to be afflicted: For no one that hath these graces can so undervalue them, as to think that worldly prosperity or ease is better. But if you have not such gain to shew, what wonder if you are wea∣ry of the medicine which healeth not? and if, when you have made it do you no good, you complain of it, when it is your selves, that you should complain of. If you could say, that be∣fore you were afflicted, you went astray, but now you have learnt and kept Gods precepts, you might then say by experience, It is good for me that I was afflicted, Psal. 119.67, 71. And men are taught by natural self-love, not to think ill of that which doth that which doth them good, if by experience they know it. You will then confess that God in very faithfulness afflicteth you, Psal. 119.75.

Direct. 6. Remember that nothing can be amiss which is done by God: For where there is perfection of Power, and Wis∣dom, and Goodness, no actions can be bad. And there is nothing done by any of your afflicters, which is not governed by the will of God, Amos 3.6. Shall there be evil in a City, and the Lord hath not done it? 2 Chron. 10.15. So the King hearkened not to the people; for the cause was of God, that the Lord might perform his Word—God who would not cause the sin, is said to be the cause of the event as a punishment, because he wisely permitted it for that end, Acts 2.23. Him being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain—Acts 4.28. The people of Israel were gathered to do, whatsoever thy hand and thy counsel determined before to be done: That is, he willed by his antecedent will, that Christ should be a sacrifice for sin; and he willed by his consequent will, (as a Judge and punisher of mans sin) that the rebellious Jews should be left to their mali∣cious wills, to execute it. And that God which moderateth the wills and actions of the most malicious men and Devils, will restrain them from violating any of his promises for his servants good.

Direct. 7. Alwaies keep before your eyes the example of a crucified Christ, and of all his holy Apostles and Martyrs which have followed him. Look still to Jesus the author and finisher

of your Faith, who for the joy that was set before him, endured the cross, and despised the shame, and is set down at the right hand of the Throne of God. Consider him that endured such contra∣diction of sinners against himself, lest you be wearied and faint in your mind, Heb. 12.2, 3. If you did determine to know no∣thing but Christ crucified, and by his cross had crucified the the world, (1 Cor. 2.2. Gal. 6.14.) you would be able to say, I am crucified with Christ, yet I live, that is, not I, but Christ liveth in me, Gal. 2.20. And to look on the pleasure and glory of the world, as the world did look on a crucified Christ, when they shook the head at him as he hanged on the cross. You would love the narrow suffering way, where you see before you the footsteps of your Lord, and of so many holy Martyrs and Believers: You would say, sure this is the safe and blessed way, in which Christ, and all the heavenly Army have passed hence unto their Crown: You would say, Is the servant grea∣ter than his Lord? If thus the innocent Lord of life, and Master of the house was injured and afflicted, am I better than he? Though he suffered to save me from Hell, yet not to save me from the purifying tryals here on earth. Doubtless you would count all things but loss, for the excellency of the knowledge of Jesus Christ, and count them but dung that you might win him— and that you might know him, and the power of his resurrection▪ and the fellowship of his sufferings, being made conformable to his death, Phil. 3.8, 10.

Direct. 8. Keep the eye of Faith still fixed on the eternal glory; that you may understand what affliction is, when you take it with its end. Remember what eternal Joyes it leadeth to; and what thoughts you will have of all your pain, when you find your selves in the everlasting rest. Remember where all tear•• shall be wiped from your eyes; and who dare blame that way as narrow or soul, which bringeth us to such an end, Psal. 126.5, 6. They that s••w in tears, shall reap in joy: He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoycing, bringing his sheaves with him, Mat. 5.4. Blessed are they that mourn, for they shall be comforted. Is not eternal joy sufficient for you? When you are suffering with the Church militant, look up to the Church triumphant; and re∣member that they were lately as low, as sad, as sorrowful as

you, and you shall shortly be as high, as glad, as joyful as they. Look into Heaven, and see what you suffer for, and think whether that be not worthy of harder terms than any you can undergo. Rom. 8.17, 18. If we suffer with him, that we may be also glorified together: For I reckon that the sufferings of this present time, are not worthy to be compared with the glory which shall be reveal∣ed in us, 2 Cor. 4 16, 17, 18. For which cause we faint not: but though our outward man perish, yet the inward man is renewed day by day: For our light affl••ction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory: While we look not at the things which are seen, but at the things which are not seen: For the things which are seen are temporal; but the things which are not seen are eternal. For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the Heavens. Heaven well believed, will enable us patiently and chearfully to bear all things. He will account the very reproach of Christ, to be greater riches than the treasures of the world, who looketh believingly to the recompence of reward, Heb. 11.26.

Direct. 9. Learn to die, and then you have learned to suffer. He that can bear death, by the power of faith, can bear almost any thing. And he that is well prepared to die, is prepared for any affliction; and he that is not, is unprepared for pro∣sperity.

Direct. 10. Remember still that life being so very short, the afflictions of Believers are as short. We have so little a time to live, that we have but a little while to suffer. And if thou faint in the day of adversity, when it is so little a while to night, thy strength is small, Prov. 24.10.

Direct. 11. Remember that thou bearest but the common burden of the Sons of Adam, who are born to sorrow as the sparks fly upward: And that thou in like to all the members of Christ, who must take up their cross, and suffer with him, if they will reign with him: And that thou art but going the common way to Heaven, which that heavenly society hath trod before thee: And canst thou expect to be exempted both from the lot of humane lapsed nature, and from the lot of all the Saints? If thou wouldest be carryed to Heaven in the Chariot of Elias, and couldest expect to escape the jaws of

death, yet must thou endure the persecution, weariness and hunger of Elias before such a change.

Direct. 12. Think also how unreasonable it is, for one that must have eternal glory, to grudge at a little suffering in the way, and for one that is saved from the torments of Hell, to think it much to be duly chastened on earth. For a Lazarus that must be comforted in Abraham's bosom, to murmure that he waiteth a while in poverty at the rich mans doors? Shall a wicked worldling venture into endless pains, and put himself out of the hopes of Heaven, and all this for a short and foolish pleasure? And will you grudge to suffer so small and short a chastisement in the way to an endless rest and joy?

Direct. 13. Think why it is that Christ hath so largely com∣mended, and blest a suffering state, and chosen such a life for those that he will save: And why he so often pronounceth a woe to the prosperous world: It is not for want of love to his Dis∣ciples; nor for want of power to secure their peace, Matth. 5. Blessed are the poor in spirit, for theirs is the Kingdom of Heaven: Blessed are they that mourn, for they shall be comforted. Blessed are they that are persecuted for righteousness sake, for theirs is the Kingdom of Heaven. Luke 6.24, 25, 26. Woe to you that are rich, for you have received your consolation: Woe to you that are full, for ye shall hunger: Woe unto you that laugh now, for ye shall mourn and weep: Woe unto you when all men shall speak well of you, for so did their Fathers to the false Prophets, James 1.2, 3. My Brethren, count it all joy when ye fall into divers temptations (that is, trying afflictions) knowing that the trying of your faith worketh patience—James 5.1, 2. Go too now ye 〈◊〉〈◊〉 men, weep and howl for the miseries that shall come upon you— All these words are not for nothing: And judge how he should think of adversity who believeth them.

Direct. 14. Mark well whether you find not that your selves and others are usually much better in affliction, than in prosperity: And whether there be not something in the one to make you better, and in the other to delude men, and make them worse. O look and tremble at the dangers and dol••ful miseries of most that are lifted high! how they are blinded, flattered, captivated in sin, and are the shame of nature, and the calamity of the world! And mark when they come to die, or lie in

sickness, how inlightened, how penitent, how humble, how mortified and reformed they then seem to be, and how much they condemn all sin, and justifie a holy life: And observe your selves whether you be not wiser and better, more penitent, and less worldly in an afflicted state: And will you think that intollerable, which so much bettereth almost all the world? Alas, were it not for affliction, there are some Nebuchadnezzars that would never be humbled, and some Pharaohs that would never confess their sins, and some Manassehs that would never be converted. Many in Heaven are thankful for affliction, and so should we, Eccles. 7.2, 3, 4, 5, 6. It is better to go to the house of mourning, than to the house of feasting: For that is the end of all men, and the living will lay it to heart. Sorrow is better than laughter; for ••y the sadness of the countenance, the heart is made better. The heart of the wise is in the house of mourning, but the heart of fools is in the house of mirth. It is better to hear the rebuke of the wise, than for a man to hear the song of fools: For as the crackling of thorns under a pot, so is the laughter of a fool.

Do you not perceive that a merry prosperous state inclineth to folly, levity, rashness, inconsiderateness, stupidity, forgetting the latter end, &c? And that a sadder frame is more awakened, illuminated, fixed, sensible, considerate and fit for great employ∣ments? Quarrel not then with your Physician, because he dyeteth you as tendeth to your cure, and turneth you not over to the dyet of desperate patients, or of fools.

Direct. 15. If God afflict you, add not causless affliction to your selves. If he touch your friends, or body, or estate, do not you therefore touch and tear your hearts. If you have not enough, why do you complain of it? If you have enough, why do you make your selves more? He that hath said, Blessed are they that mourn, did never mean that those are blessed that mourn erroneously, for nothing, or for that which is their benefit, or that plevishly quarrel with God and man, or that wilfully by pride or impatiency torment themselves. He meant not to bless the sorrow of the covetous that grieveth because he is not rich, or because he is wronged, or is a loser in some commodity; nor to bless the sorrow of the proud, who is troubled because he is not observed, honoured or preferred: Nor the sorrow of

the sensual, who grieve when their lusts and pleasures are re∣strained: Nor the sorrows of the idle, who grieve if they are called to diligent labour; nor the sorrow of the envious, who grieveth to see another prosper; nor the sorrows of the cruel, who grieve when they cannot be as hurtful to Gods servants, and their neighbours or enemies, as they desire. It is neither wicked sorrows, nor wilful self-vexation, which Christ doth bless: But it is the holy improving, and patient enduring the sufferings laid upon us by God or man.

Direct. 16. Let Patience have its perfect work. He that be∣lieveth, will not make haste, James 1.3. Isa. 28.16. God's time is best; and eternity is long enough for our ease and com∣fort. It is by patient continuance in well doing, that glory, honour and immortality must be sought, Rom. 2. We shall reap in due season, if we faint not, Galat. 6.9. James 5.7, 8, 9. Be patient therefore Brethren unto the coming of the Lord. Behold the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he re∣ceive the early and latter rain. Be ye also patient: stablish your hearts; for the coming of the Lord draweth nigh. When others by impatience lose themselves, do you in your patience possess your souls, Luke 21.19. Rom. 5.4. Patience worketh expe∣rience, and experience hope, which maketh not ashamed. If we hope for that we see not, thee do we with patience wait for it, Rom. 8.25. Through patience and comfort of the Scriptures it is that we have hope, Rom. 15.4. Therefore we have need of pa∣tience, that when we have done the will of God, we may inherit the promise, Heb. 10.36.11.

CHAP. XX. How to live by Faith, in troubles of Conscience, and doubts or ter∣rours about our spiritual and everlasting state.

HAving written a Treatise called, The Right Method for Spiritual Peace and Comfort, &c. upon this subject al∣ready, I must refer the Reader thither, and here only add these few Directions.

Direct. 1. Distinguish of the several Causes of these troubles; and take heed of those unskilful Mountebanks, who have the same cure for every such disease, and speak present comfort to all that they hear complain; and that think every trouble of mind is some notable work of the Spirit of God; when it is often the fruit of the manifold weakness or wilfulness of the troubled complainers.

Direct. 2. When it is some heinous sin committed, or great cor∣ruption indulged, which doth cause the trouble, be sure that sound Repentance be never omitted in the cure; and that a real reforma∣tion prove the truth of that Repentance. For Christ never died to justifie and save the impenitent sinner: And a deceitful Repen∣tance is the common self-deceit and undoing of the world. And how can that be true Repentance, which changeth not the will and life? God will not give you peace and comfort, as long as you indulge your wilful sin.

Note here the difference between 1. The grosly impeni∣tent: 2. And the mock-repentance of the Hypocrite: 3. And the true Repentance of sound Believers.

1. The grosly impenitent cannot bring his heart to a serious purpose to let go his sin, nor to a consent or willingness, that God should cure him, and change his mind: but he had rather have his pride, and covetousness, and sensuality, to be fully pleased, than to be mortified. Like a fool in a Feaver or a Dropsie, that had rather have drink, than have the cure of his thirst.

2. The mock repentance of the Hypocrite hath some purposes under an extraordinary conviction, to leave his sin; and for a time may seem to do it. But when the temptation is as strong again, he is the same, and returneth to his vomit; or else ex∣changeth his sin for a worse. And if you ask him whether he had rather have the mortifying of all his lusts, or the pleasing of them, his understanding and conviction may cause him truly to say at the present, that if God would presently mortifie his sin, or offer him this in choice, he would rather consent to it, than take the pleasing of them. But mark it, 1. That though he consent that God should do this himself; yet he will not consent to use the means, and do his duty to attain it. If a cold wish, or bare consent would change his soul, and take away all sinful in∣clinations

at once, that he might never more desire the plea∣sure of sin, nor be put to any conflict to overcome it, nor any great difficulty to deny it, and all this might be done without any labour of his own, I doubt not but the Hypocrite would consent to be so mortified. But to watch, and pray, and read, and meditate, and use the means which God appointeth him, both to get mortification, and to use it for the conquering of every temptation; this the Hypocrite will not consent to.

2. And what he doth consent to at the present, he consenteth not to when his sinful pleasure is revived by the next tempta∣tion.

3. But the true penitent Christian is both willing to be changed and had rather have his lusts to be killed, than pleased; and al∣so willing to use Gods means both to mortifie the inward lust, and to overcome the outward sin: And this in sincerity is his habitual state.

Direct. 3. Never forget that 1. The gracious nature of God: 2. The sufficiency of Christs Sacrifice and Merit: And 3. The truth of the universal ••ffer or promise of pardon to all (if they will accept the offer) are the foundation of all our faith and comforts; and are that universal grace which is before our spe∣cial grace or faith, and is presupposed to it: On this foundation all our faith and peace is to be built.

Direct. 4. The particular application of this to our selves, is, 1. By Believing, and then by knowing that we do believe; and then by discerning our priviledges upon believing.

1. Our believing it self is, 1. Our Ascent to the truth of the Gospel: 2. Our Acceptance of the good (even Christ and life) which is offered in it, and consent to the Baptismal Cove∣nant with God the Father, Son, and Holy Spirit: And 3. Our Affiance in Christ and his Covenant.

2. To know that we do believe (somehow) is easie, when we do it: But to be sure that this belief is sincere and saving, is more difficult, because of the deceitfulness of the heart of man, and the mixtures of unbelief, and other sins, and the weakness of grace where it is true, and the counterfeits of it, and the insuf∣ficient degrees which are in Hypocrites; so that it is not easie to discern whether the faith which we have be sincere, and predominant above our sense and our unbelief (as it must be.) But

yet it may be known by such means as these.

1. By labouring to strengthen and increase our faith and grace, that it may not by the smalness be next to undiscern∣able. 2. By subduing all contrary inward corruptions, which obscure it. 3. By frequent exercising it; seeing habits are dis∣cerned only in their acts. 4. By resisting and conquering temp∣tations, and doing all the good we can in the world, and living as wholly devoted to God, above all worldly fleshly interest; that so 1 Faith may be evidenced by its fruits: 2. And God may reward the faithful soul with his assuring seal, and light and comfort. 5. By escaping all those lapses into heinous and wilful sin, which cause wounds, and sears, and hinder assurance, peace and joy. 6. By a wise and constant examination of the heart, and observation of it, in the time of tryal, and finding the habits and strength of faith, and of unbelief, in their several actings, and prevalencies in their conflicts. 7. And withall, escaping those ignorances and errours, about the nature, means, causes and signs of grace and assurance, which keep many from it, who have justifying faith. These seven are the true and necessary means to get assurance of your own sincerity, and that indeed you have the true seal, and earnest, and witness of the Spirit of Christ.

3. When you have first truly believed (or consented to the Baptismal Covenant of Grace) and next got assurance that you do this in sincerity, the last part is the easiest, which is to ga∣ther up the priviledges, or comfortable conclusions which follow hereupon: Which are your pardon and justification, your adop∣tion and right to life eternal, and to all the benefits promised by God, in that Covenant to which you do consent; which are all comprehended in the three great Relations established by, the Covenant, viz. that God is your Reconciled God and Father Christ in your Head and Saviour, and the Holy Spirit is your Life and Sanctifier.

These three works which make up assurance, are contained in the three parts of this syllogism. 1. He that truly believeth, is justified, and adopted, and an heir of life. But I do truly believe: Therefore I am justified, adopted, and am an heir of life.

Or thus to the same sense.

Every one who truly consenteth to the Baptismal Covenant, hath right to the blessings of the Covenant; God is his Father, Christ is his Saviour, and the holy Spirit is his Sanctifier. But I do truly consent to the Baptismal Covenant: Therefore I have right to all the benefits of it: God is my Father, &c.

Direct. 5. Remember that when you have got assurance, and have truly gathered this conclusion, the continual and lively ex∣ercise of faith, is still necessary to your actual joy.

For it is possible for a man to have no notable doubtings of his own sincerity or salvation, and yet to have such dulness of soul, and such diversions of his thoughts, as that he shall enjoy but little of the comforts of his own assurance. Therefore true joy requireth much more, than bare self examination, and discern∣ing of our evidences, and right to life.

Direct. 6. When doubts and troubles are caused by ignorance or errour, about the true nature and signs of grace, and the way of assurance (which is very common) nothing then is more necessa∣ry than a sound and skilful Teacher; to work out those mistakes, and to help the ignorant Christian to a clearer understanding of the terms of the Covenant, and the sense of the Promise, and the true methods of Christ in his gifts and operations. Otherwise the erring soul will be distracted and lost in a wil∣derness of doubts, and either sit down at last presumptuously on false grounds, or turn to one errour to cure the troubles of another; or languish in despair; so lamentable a thing is it to be possessed with false principles, and to attempt so great a work in the dark.

Direct. 7. And here there are these two extreams to be carefully avoided: 1. That of the Infidel and Justiciary, who trusteth and teacheth others to trust to his own vertues and works without a Saviour, or ascribeth the part of a Sa∣viour to them. 2. The Antinomian and Libertine, who teach men not to look at any thing in themselves at all, no not as an evidence, or condition, or means, much less as any cause of life; but to trust to Christs blood, to be to you instead of Faith, and Repentance, and Obedience, and all your use of means; and do ascribe the part of these duties of man, to the blood of Christ; as if it did belong only to Christ to do that same thing which belongeth unto them.

Therefore here you must be sure to be well acquainted what is truly the office and part of Christ; and what is truly the office and part of Faith, of Repentance, of Confession, of Prayer, &c. And to be sure that you wholly trust Christ for his part, and joyn not Faith, nor any of your own works or duties in the least degree of that trust or honour which belongeth to Christ, and his office and work: And that you faithfully use (yea I will say, Trust too, though ignorance snarl at it) your Faith, Re∣pentance, Prayer, &c. in and for its own office and part; and do not foolishly blaspheme Christ, by ascribing the part and office of your duty unto him and his office, under pretence of giving him the honour of them. It is Christs office and honour to be a sacrifice for sin, and a propitiation for us, and a perfect Saviour and Intercessor, and to give us the Spirit, by which we believe, repent, pray, obey, hope, love, &c. But not to be a penitent believing sinner, nor to accept of an offered Saviour, nor to be a consenting Covenanter with God the Father, Son and Holy Spirit, nor to be washed from sin in his blood, reconciled, adopt∣ed, nor to pray for pardon in the name of another, nor to trust upon a Saviour, nor to be a Disciple, a Subject, a Member of a Saviour, &c. Nor yet that his blood, or merits, or righteous∣ness, should be to you instead of these. No, these are to be done by you.

Direct. 8. In this case also take heed of those ignorant guides, who know not the errours of fancy, melancholy, or di∣sturbed passions, from the proper works of the Spirit of God: For they wrong the Spirit, when they ascribe mens sinful weak∣nesses to him: And they greatly wrong the troubled sinner many waies: 1. They puff up men with conceits that they are under some great and excellent workings of the Spirit, when they are the works of Satan, and their own infirmity or sin. 2. They teach them hereby to magnifie and cherish those di∣stempers, and passions, and thoughts, which they should resist, and lament, and cast away. 3. And they set them in an Enthu∣siastick, or truly Fanatical way of Religion, to look for Reve∣lations, or live still upon their own fancies, and passions, and distempers, and Satans temptations, conceiting that they live upon the incomes of God, and are actuated in all this by the Holy Ghost. And of what mischievous importance and con∣sequence

all this is, and how much hurt such zealous ignorance doth, both in the Teachers and the people, the thing it self doth plainly shew; and the sad experience of this age doth shew it more plainly, in Ranters, Quakers, and other true Fanaticks, and in many women, and other weak persons, of better principles than theirs.

And it is an unsafe course which many such weak persons use, to think in their troubles that every text of Scripture which cometh into their mind, or every conceit of their own is a special suggestion of the Spirit of God: You shall ordina∣rily hear them say, [Such a text was brought to me, or was set upon my heart, and such a thing was set upon my mind] when two to one, it was no otherwise brought unto them, nor set upon them, than any other ordinary thoughts are; and had no special or extraordinary operation of God in it at all. Though it is certain that every good thought which cometh into our minds, is some effect of the working of Gods Spirit, as eve∣ry good word, and every good work is; and it is certain that sometimes Gods Spirit doth guide and comfort Christians as a remembrancer, by bringing informing and comforting texts and doctrines to their remembrance; yet it is a dangerous thing to think that all such suggestions or thoughts are from some spe∣cial or extraordinary work of the Spirit, or that every text that cometh into our minds, is brought thither by the Spirit of God at all.

The reasons are these,

1. Satan can bring a text or truth to our remembrance for his own ends, as he did to Christ, Matth. 4. in his tempta∣tions.

2. Our own passions or running thoughts, may light upon some text or truth accidentally, as they do on other things which so come in.

3. When the Spirit doth in an ordinary way help us in re∣membring or meditating on any text or holy doctrine, he doth it according to our capacity and disposition, and not in the way of infallible inspiration, and therefore there is much of our weakness and errour usually mixt with the Spirits help, in the product: As when you hold the hand of a child in writing, you write not so well by his hand, as by your own alone, but

your skill, and his weakness and unskilfulness do both appear in the letters which are made; so is it in the ordinary assistance of the Spirit in our studies, meditations, prayers, &c. other∣wise all that we do would be perfect, in which we have the Spirits help; which Scripture, and all Christians experience do contradict.

4. And to ascribe that to the Spirit which is not at all his work, or that which is partly our own work, so far as it is our own, and savoureth of our weaknesses and errour, is a heinous injury to the Spirit.

5. And it tosseth such mistaken Christians up and down in uncertainties; while they think all such thoughts are the sug∣gestions of the Spirit, they meet with many contrary thoughts, and so are carryed like the waves of the Sea, sometimes up, and sometimes down; and they have sometimes a humbling ter∣rible text, and the next day perhaps a comforting text cometh into their minds, and so are between terrours and comforts, di∣stracted by their own fantasies, and think it is all done by the Spirit of God.

6. And it is a perverse abusing of the holy Scripture, to make such remembrances the Rule of your application of it to your selves: that text which you remember had the same sense before you remembred it; and your spiritual state was the same be∣fore: If that text agree with your state, and either, the ter∣rour or the comfort of it belong to you, this must be proved by solid reason, drawn from the true meaning of the text, and the true state of your souls; and not supposed meerly because it cometh into your thoughts, or because it is set upon your hearts: Do you think that your remembring it will prove that it specially belongs to you? Do not many comfortable texts come into the minds of Hypocrites, who are unfit for com∣fort? And many terrible texts come into the minds of humble souls, that have right to comfort, and should not be more terrified? You may as well think that your money or estate is another mans, because he thinketh on it: Or that ano∣ther mans dangers and miseries are yours, because you think of them: Or that you are either Kings, or Lords, or beggars, or thieves, or whatever cometh into your minds: Or that another mans Leases or Deeds by which he holdeth his Lands,

are all yours, because they are put into your hands to read.

7. And if you go this way to work, you are in danger to be carryed into many other errours and sins, and think that all is of the Spirit of God, because you feel it set upon your hearts. And so you will feign the sanctifying Spirit to be the author of sin, and the lying Spirit shall be honoured and called by his name.

Mark well these following texts of Scripture, 2 Thes. 2.1, 2, 3. We beseech you brethren, by the coming of our Lord Jesus Christ— that ye be not soon shaken in mind, or troubled, neither by Spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand: Let no man deceive you—You see here that Spirit, Word and Scripture may be pretended for an un∣truth.

Matth. 4. Satan often saith, It is written,

2 Cor. 11.12, 13, 14, 15. False Apostles, and deceitful workers may transform themselves into the Apostles of Christ, and Ministers of Righteousness; and no marvel, for Satan himself is transformed into an Angel of light.

1 John 4.1. Beloved, believe not every Spirit, but try the Spirits, whether they be of God.

Gal. 1.7, 8. If we or an Angel from Heaven preach any other Gospel to you, let him be accursed.

Quest. But how then shall I know when it is the Spirit which putteth any thing into my mind?

Answ. 1. The matter it self must be tryed, whether it agree with the sacred Scripture, and must be proved true by the Word of God. 2. The end to which that truth is brought, must be proved to be just and good: For Satan pleadeth truth•• to sinful ends. 3. The application of them to your own case must be such as will hold tryal, and it must be proved by sound argument, that indeed they do thus and thus belong to you: For Gods Spirit will not belye you, nor make you better or worse than you are; no more than he will belye the Scriptures.

Object. But is it not the same Spirit which spake to the Apostles, which speaketh to us? If they were to believe him im∣mediately, so must we; and seeing the Spirit is above the Scripture,

we must try the Scriptures by the Spirit, and not the Spirit by the Scriptures.

Answ. Alas, how pittifully ignorance beweildreth men! 1. It is the same Spirit which was in the Apostles, and is in the weakest Christian: But he worketh not in the same degree: He inspired them to infallibility; being promised to lead them into all truth, and to bring all things which Christ had spoken to their remembrance; and he enabled them to prove this by ma∣nifold miracles: Doth he do all this by you? or had you the same promises? 2. The same Spirit in them was given to one end, and to you for another. To them it was given to cause them by his inspiration to deliver all that Christ had taught them, and to leave it on record to all generations, as his infallible Word and Law, to be the Rule of doctrine and pra∣ctice to the end of the world. But to you the same Spirit is given, to cause you to understand, and love, and obey this Law which is already written, and not to write or know ano∣ther.

3. The Spirit indited the Scriptures before you were born: and we are sure that that is the Word of God; and we are sure that Gods Spirit contradicteth not it self: Therefore your after-pretended revelations, must be tryed by the certain an∣cient Rule, which had the seal of miracles which yours hath not.

Obj. But how shall I know what application to make of Scri∣pture to my self, but by the teaching of the Spirit of God?

Answ. But you must not take every thought and suggestion or remembrance, to be the Spirits application. Gods Spirit teacheth men by the light of sound evidence, which may be proved, and wil hold good in tryal: He teacheth you by excite∣ing you to rational studies and argumentation, and by blessing you in such sober use of Gods means: But he doth not teach you to know your state, by the bare remembring of a text.

Direct. 9. Take heed also of misunderstanding what is the witness of the Spirit, that we are Gods children.

Many think it is like some voice, or suggestion, or inspira∣tion within them, saying, Thou art the Child of God. And so many Christians languish in terrours, that feel no such per∣swading Spirit in them. And many Hypocrites are deluded

by the perswasions of their own imaginations. But in Scri∣pture, the word witness is oft taken for [evidence] or an ob∣jective testimony: And the Spirits being a witness, and being a seal, an earnest, a pledge, a white stone, a new name, &c. are all of the like signification: And the meaning is, By this we know that we are the children of God, or that he abideth in us, by the Spirit which he hath given us, 1 John 3.10.24. & 4.13. And if any one have not the Spirit of Christ, the same is none of his, Rom. 8.9. As if he should say, have you the Spirit of Christ, or have you not? if you have, that is a seal, an earnest, a pledge of Gods Love, and of your heavenly inheritance, and a certain evidence or witness that you are his children, Gal. 4.6. He that loveth God as his Father in Christ, and is sanctified to God, hath the Spirit. Shew this Love, and this Sanctification, and you produce the true witness that you are the heirs of life. Holiness, and Heavenliness, and Love, is the witness, seal and earnest; and not chiefly an inward perswasion that we are Gods children.

2. Yet this much more the Spirit doth; when it hath san∣ctified us, and given us the witness or evidence in our selves, (1 John 5.10, 11.) He also helpeth us to see and know that grace which he giveth and actuateth in us.

3. And also to conclude from that evidence, that we are Gods children: And also to feel the inward comfort of that conclusion. But all this he doth by these means in a discursive or rational way, and by blessing such reasoning to our com∣fort.

4. Also he comforteth the soul in another way, distinct from the way of concluding from evidence; and that is by exciting the Love of God and his praises in us, which are of themselves de∣lighting acts: But of this anon.

Direct. 10. Take heed of Heretical Seducers, who use to fish in troubled waters, and to fall in with such perplexed con∣sciences, to perswade them that all the cause of their trouble is their opinions, and unsound Religion, and not in them; and that the only way to comfort, is to change their Religion, and to come over unto them.

No person fitter for a Quaker, a Papist, or any Sectary, to work upon, than a troubled mind. For such are like the ignorant

Country people in their sickness, who will hearken to any one who putteth them in hope, and promiseth them ease, and most confidently tells them, that he can cure them, and saith, I was just in your case, and such or such a thing cured me: so will the Formalist, and the Fanatick, the Papist, and the Quaker say, I was just in your condition, [I was troubled, and could get no peace of conscience, no joy in the Holy Ghost, but was alwaies held in fears and doubting, till I changed my Religion; and ever since that I have been well, and O what joyes I have to boast of!] And if it be an unsound Hypocrite that is thus tempt∣ed, perhaps God may give them over to find abundance of Bedlam joy, in the sudden change of their opinion: And fals∣hood may comfort that man, whom the truth which he was false to, would not comfort. But if it be a weak sincere Be∣liever; if God shew him not so much mercy as to rescue him from the temptation, he will do as the foresaid Country patient; he will try one mans medicine, and another womans medicines, and hearken to every one that can speak confidently, and pro∣mise him a cure, till he hath tryed, that their case and his were not the same, and that they were all but ignorant de∣ceived deceivers; and when all fail him, he will come back again, to the faithful experienced directors of his soul.

Direct. 11. If weakness of grace be the cause of doubting (which is of all other, the commonest cause in the world) the way to comfort is that same which is the way to strengthen grace.

Such a one, if ever he will have joy, must be taught how to live the Life of Faith, and to walk with God, and to mortifie the flesh, and get loose from the world, and to live as entirely devoted to God; and especially how to keep every grace in exercise; and then grace will shew it self, as the air doth in a windy season, or as the fire when it is blown up and flameth. There is no surer or readier way to comfort, than to get Faith, Repentance, Love, Hope and Obedience, in a vigorous acti∣vity, and great degree, and then to keep them much in action. Mountebanks and Sectaries have other waies; but this is the constant certain way.

Direct. 12. If you perceive that trouble is caused by misunder∣standing the Covenant of Grace, and looking at Legal Works of

merit, as the ground of peace, and over-looking the sufficiency of the Sacrifice, Merits, or Interc••ssion of Christ, the principal thing to be done with such a soul, is, to convince them of the im∣possibility of being justified by works, on legal terms; and to shew them the necessity of a Saviour, and the design of God in mans redemption, and that there is but one Mediatour be∣tween God and man, and one Name by which we can be saved; and that Christ is the way, the truth, and the life, and no man cometh to the Father, but by the Son; and that he was made sin for us who knew no sin, that we might be made the righteousness of God in him; and that of God he is made unto us, wisdom, and righteousness, and sanctification, and redemption; and that God hath given us eternal life, and this life is in his Son; and that he that hath the Son, hath life, and he that hath not the Son, hath not life; and that there is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit; but he that believeth not is condemned already. Thus must Christ crucified, the propitiation for the sins of all the world, be preached to them, who are troubled as for want of a Saviour, or an attonement, a sacrifice, or ransome, or propitiation for sin; or because they are not instead of a Saviour to them∣selves.

But to tell a man only of the sacrifice and merits of Christ, who doubteth only of his interest in him, and of the truth of his own Faith, Repentance and Sanctification, is to prate imperti∣nently, and to delude the sinner, and to deal injuriously with Christ.

Direct. 12. If Melancholy be the cause of the trouble (which is very ordinary) it will be necessary, 1. Well to understand it: And 2. To know the cure: Of which, having spoken more largely elsewhere, I shall now give you only this brief in∣formation.

1. The signs of this Melancholy are, overstretched, confused, ungovernable thoughts; continual fear, and inclination to despair, and to cry out, undone, undone; I am forsaken of God; the day of grace is past; I have sinned against the Holy Ghost; never mans case was like mine! And usually their sleep is gone or broken, and they are enclined to be alone, and to be alwaies musing, with their confounded thoughts; and at

last are tempted to blasphemous thoughts, against the Scri∣ptures, and the life to come, and perhaps urged to utter some blasphemous words against God; and if it go to the highest, they are tempted to famish or make away themselves.

2. The cure of it lyeth 1. In setting those truths before them, which tend most to quiet and satisfie their minds. 2. In engaging them in the constant labours of a calling, in which both mind and body may be employed. 3. In keeping them in fit and chearful company which they love, and suffering them to be very little alone. 4. In keeping them from musing, and that meditation or thoughtfulness which to others is most profitable, and a duty. 5. Keeping them from over-long se∣cret prayer (because they are unable for it, and it doth but con∣found them, and disable them for other duties;) and let them be the more in other duties which they can bear. 6. And if the state of their bodies require it, Physick is necessary, and hath done good to many (if rightly chosen.)

Direct. 13. Take heed of foolish, carnal, hasty expectations of comfort from the bare words of any man; but use mens advice only to direct you in that way, where, by patience and faithfulness, you may meet with it in due season.

Nothing is more usual with silly souls, than to go to this or that excellent Minister, whom they deservedly admire, and to look that with an hour or twos discourse, he should comfort them, and set all their bones in joynt▪ And when they find that it is not done, they either despair, or turn to the next de∣ceivers, and say, [I tryed the best of them: And if such a man cannot do it, none of them can do it.] But, silly soul, do Phy∣sicians use to charm men into health? Wilt thou go and talk an hour with the ablest Physician, and say, that because his talk doth not cure thee, thou wilt never go to a Physician more, but go to ignorant people that will kill thee? Thou hast then thy own deserving; even take the death which thou hast chosen, and drink as thou hast brewed. The work of a Minister is not to cure thee alwaies immediately, by comfort∣able words. (What words can cure an ignorant, melancholy, or uncapable soul!) But to direct thee in thy duty, and in the use of those means, which if thou wilt faithfully and patiently practise, thou shalt certainly be cured in due time: If thou

wilt use the Physick, dyet and exercise, which thy Physician doth prescribe thee, it is that which must restore thy health and comfort, and not the saying over a few words to thee. If thou lazily look that other mens words or prayers should cure and comfort thee without thy own endeavours, thou mayest thank thy self when thou art deceived.

Direct. 14. The principal means of comfort is to live in the exercise of comfortable duties.

Faith, Hope, and especially the Love of God, are duties which are also mans felicity: And the exercise of these in Praises and Thanksgiving, are the proper pleasure of the soul. Give up thy self wholly to study the Goodness and Love of God in Jesus Christ, till thou feel thy heart enflamed with his Love, and spend half thy godly conference in Gods praises, and half thy daily prayers in that, and in thanksgiving; and this will com∣fort thee not only by the reasoning way of evidence; but as a feast pleaseth thy taste, and as the fire warmeth thee, or as the loving of thy friend delighteth thee, or as health it self is the pleasure of thy flesh.

As the sins themselves of not knowing God, not loving him, nor delighting in him, are the greatest part of the penalty, or rather misery of the sinner (which hath its peculiar way of re∣mission) so the knowledge, and love, and praise of God, and delighting in him, is instead of a reward unto it self, and a be∣ginning of Heaven to the heavenly Believer.

Direct. 15. Dwell much in Heaven, if you would dwell in comfort. Comfort your selves and one another with these words, that we shall for ever be with the Lord. Heaven is the place or state of our everlasting comfort; and all that we have here must come from thence: And Faith, and Hope, and Love must fetch it: He that will have carn••l joy, must go for it to pastime, or lusts and pleasure, to an Ale-house, or a Whore, or to a Game∣ing-house, or a Play-house, or to his weal••h and worldly ho∣nours: But he that will have heavenly joy, must go for it by Faith to Heaven; and dwell there every day by Faith, where he hopes to dwell for ever. Heaven will nor comfort either them that believe it not, or them that remember it not; but them whose conversation and hearts are there, Phil. 3.20, 21.

Direct. 16. Set your selves wholly to do good. Resolve that you will be faithful to Christ, and do all the good that you can in the world, and let him do with you what he will: And in this way you shall quickly find, that the soundest consolation will come in to your souls, before you could expect it. Though no works of our own can add any thing to God, nor must be trusted to at all, in a legal sense; and though blind Libertines tell you, that all comfort is legal and unsound, which came by the thoughts of any thing in your selves, or any of your own doings; yet God is no such enemy to godliness, but he that will hereafter judge you to Heaven or Hell according to your works, will now judge you to joy or sorrow of heart, usually according to your works: Well doing shall afford you peace, and ill doing shall disquiet you, when all ••s said.

Direct. 17. Lastly, Be sure, while you want the comforts of assurance, to hold fast those comforts which rationally belong to common grace, and to them that have the Gospel offers of salvation. When the Gospel came to Samaria, Acts 8. there was great joy in that City. It is glad tidings in it self, for guilty souls to have Christ and pardon freely offered to them. Can you not say, I am sure that I am regenerate, justified and adopted? For all that, if you be not Infidels, you can say, I am sure that Christ, and Pardon, and Heaven, are freely offered me, and Ministers are commissioned to intreat me to accept it; and nothing but my wilful and final refusal can deprive me of it, and shut me out. This is certain; take but so much comfort as this much should ra∣tionally inferr.

To which I might add, the comforts of your probability, when you are in some degree of hope, that your faith and re∣pentance are sincere, though you are not certain: But this I have more largely spoken of (and the rest which is needful to be spoken on this subject) in the fore-named Treatise long ago.

The ordinary and long troubles and unsettledness of honest Christians, are caused most 1. By unskilful Guides, who are most confident, where they are most ignorant, and revile those Truths and Methods which God hath appointed for the settling of mens peace: 2. And by their own lazy and unskilful course; who take up most with examining and

complaining, instead of learning more understanding in Gods Methods, and diligent ••••••nding what is amiss, that the cause of their trouble might be taken away.

CHAP. XXI. How to live by Faith in the Publick Worshipping of God.

I May not be so tedious (nor do that which is done else∣where) as to direct you in the several parts of Worship distinctly; but shall only give you some brief Directions about Publick Worship in the general.

Direct. 1. Come not before God with Pharisaical conceits of the worthiness of your selves, or Worship, as if you offered him something which did oblige him: But come as humble receivers, that need him and his grace, who needeth not you; and as learners that hope to be wiser and better by drawing neer to God.

You know Christs instance of the prayers of the Pharisee and the Publican: And remember that many a ones heart saith, I thank thee Lord that I am not as other men, or as this Pub∣lican, whose tongue can spend an hour or more in sad confes∣sions; yea and that it is those very copious confessions of their badness, that puff them up as if they were so good.

Yea many a one that in opinion is most vehement against all our works in our Justification, or looking at any thing in our selves at all, to make us acceptable with God, as being against free grace in Christ, do yet look so much at that which is (or is conceited to be) in themselves, that fe•• Churches on earth are thought worthy of t••••••r communion.

Note also that it is sacrificing which is commonly the Hypo∣crites Worship in the Old Testament, and hearing and obeying which he neglecteth, and God calls him to: As you may see at large in Isa. 1. throughout; and many other places, Psal. 40.6. Sacrifice and offering thou didst no•• require: Mine ears hast thou opened, &c. So Psal. 50.8, 9, &c. I will not reprove thee for thy sacrifices and burnt offerings, to have been continually before me; I will take no bullock out of thy house — For eve∣ry beast of the Forest is mine, &c. If I were hungry, I would not

tell thee, for ••he world is mine, and the fulness thereof —Offer to God thanksgiving, and pay thy vows to the most High. And call upon me in the day of trouble—But to the wicked, saith God, What hast thou to do to declare my Statutes, or that thou shouldest take my Covenant in thy mouth, seeing thou hatest in∣struction, and castest my words behind thee —

1 Sam. 15.22, 23. Hath the Lord delight in burnt-offerings, and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken, than the fat of Rams.

Psal. 4.3, 4, 5. Know, that the Lord hath chosen the man that is godly for himself— Stand in awe and sin not— Offer the sacrifices of righteousness—

Psal. 51.17. The sacrifices of God are a broken spirit.

Matth. 9.13. & 12.7. Learn what this meaneth, I will have mercy, and not sacrifice—

Eccles. 5.1. Keep thy foot when thou goest to the house of God, and be more ready to hear, than to offer the sacrifice of fools, for they know not that they do evil.

All this telleth us, that fools and hypocrites, while they disobey Gods Law, do think to make up all with sacrifice, or to appease God with offering him something that is excellent: But the acceptable Worshipper cometh to God as a penitent, a learner, resolving to obey; as a Receiver of mercy, and not a meriter.

Direct. 2. Over-value not therefore the manner of your own Worship, and over-vilifie not other mens, of a different mode: And make not men believe that God is of your childish humour, and valueth or vilifieth words, and orders, and forms, and ceremo∣nies, as much as self-conceited people do.

If one man hear another pray only from the habits of his mind, and present desires, he reproacheth him as a rash pre∣sumptuous speaker, that talketh that to God which he never fore-considered. As if a beggar did rashly ask an alms, or a corrected child, or a malefactor did inconsiderately beg for pardon, unless they learn first the words by rote: or as if all mens converse, and the words of Judges on the Bench were all rash; or the counsel of a Physician to his Patient, because they use not books and forms, or set not down their words long before.

And if another man hear a form of prayer, especially if it be read out of a Book; and especially if it have any disorder or defect, he sticketh not to revise it, and call it false Worship, and mans Inventions, and perhaps Idolatry, and to fly from it, and make the world believe, that it is an odious thing which God abhorreth. And why so? Are your words so much more ex∣cellent than the words of others? Or doth the Book, or Press, or Pen, make them odious to God? Or are all words ba•• which are resolved on before-hand? Is the Lords Prayer and the Psalms all odious, because they are book-forms? Or doth the command of other men make God hate them? Let Par∣ents take heed then of commanding their children prescribed words. (Nay rather let them take heed lest they omit such prescripts:) Or, is it the disorder or defects that makes them odious? Such are not to be justified indeed where-ever we find them: But woe to us all, if God will not pardon disorders and defects, and accept the prayers that are guilty of them.

Many a time I have heard such forms of prayers, whose disorders and defects I have much lamented (and done my part to have cured) and yet I durst not so reproach them as to say, God will not accept and hear them: Or that it is un∣lawful to joyn in communion with them. And many a time I have heard as sad disorder in extemporate prayers some∣times by wrong methods, or no method at all; sometimes by vain repetitions; sometimes by omitting the chiefest parts of prayer, and sometimes in the whole strein, by turning a prayer into a Sermon to the hearers, or a meer talk or narrative to God, that had little of a prayer in it, save very good matter, and honest zeal. And though this prayer was more disor∣derly than the forms which (perhaps in that prayer) were ac∣cused of disorder; yet durst I not run away from this neither, nor say, it is so bad, that God will not hear it, nor good men should have no comunion in it.

It is easie (but abominable) to fall in love with our own, and to vilifie that which is against our opinion, and to think that God is of our mind, and is as fond of our mode and way as we are, and as exceptious against the way or words of other men, as childish, pievish Christians are. Look on your Book, and read, or learn your prayer in words, saith one, or else

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

God will not hear you: Look off your Book, and read not or learn not the words, saith another, or God will not hear you. But oh lamentable, that both of them tremble, not thus to abuse God, and add unto his Word, and to prophesie or speak falsly against their brethren in his Name; nor to re∣proach the prayers which Christ presenteth from his servants to the Father, and which (notwithstanding their defects) are his delight!

Direct. 3. Offer God nothing as worship, which is con∣trary to the perfection of his Nature, as far as you can avoid it: And yet feign not that to be contrary to his nature which he commandeth. For then it is certain that you misunderstand either his nature or command.

Direct. 4. Never come to the Father but by the Son; and dream not of any immediate access of a sinner unto God, but wholly trust in Christs mediation. Receive the Fathers will from Christ your Teacher, and his commands from Christ your King, and all his mercies from Christ your Head, and the Treasury of the Church, and your continual Intercessor with God in Heaven. And put all your prayers, praises, du∣ties, alms, into his hand; that through him alone they may be accepted of God.

Direct. 5. Understand well how far the Scripture is a parti∣cular Rule (as to the substance of Gods Worship) and how far it is only a general Rule (as to the circumstances) that so you may neither offer God a Worship which he will not accept; nor yet reject or oppose all those circumstances as unlawful, which are warranted by his general commands: (Of which I have said enough elsewhere.)

Direct. 6. Look first and most to the exercise of inward grace, and to the spiritual part of Worship (for God will be worship∣ed in spirit, and in truth, and hateth the Hypocrite, who of∣fereth him a carkass, or empty shell, and ceremony, and pomp, or length of words, instead of substance; and draweth neer him with the lips, without the heart:) And yet in the second place, look carefully also to your words, and order, and outward behaviour of the body: For God must be honoured with soul and body. And order and reverend solemnity is both a help to the affections of the soul, and a fit expression of them.

Never forget that hypocritical dead formality, and ignorant, self-conceited, fanatical extravagancies, are the two extreams by which the Devil hath laboured in all ages, to turn Christs Worship against him, and to destroy the Church and Reli∣gion by such false Religiousness.

The poor Popish Formalists on one side, mortifie Religion, and turn it into a carkass, and a comely Image that hath any thing save life. And the Fanaticks on the other side, do call all the enormities of their proud and blustering fancies by the name of spiritual devotion; and do their worst to make Chri∣stianity to seem a ridiculous fancy to the world: Escape both these extreams, as ever you will escape the dishonouring of God, the dividing, and disturbing, and corrupting of the Church, the deluding of others, and the disappointing and de∣ceiving of your selves.

Direct. 7. Neglect not any helps which you can have, by the excellent gifts of any of Christs Ministers or flocks; and yet take heed that through prejudice, or for the faults of either, you vilifie or reject nothing which is of God. But carefully distinguish between Christs and theirs.

Communion with the holiest and purest Assemblies, is more desirable than with the less pure. But yet all that is less de∣sirable comparatively, is not simply unlawful, nor to be rejected: The labours of an abler and more faithful Minister, are much to be preferred before theirs that are less able and faithful: For God worketh usually according to the aptitude of the means, and of the receiver. To the recovery and salvation of a soul it is necessary, 1. That the Ʋnderstanding be made wise: 2. That the Heart or Will be sanctified by Love. 3. That the Life be holy and obedient.

To the first of these there are three things needful; 1. That the Ʋnderstanding be awakened: 2. That it be illuminated: 3. That it be preserved from the seduction of temptations to deceit.

Now an able and faithful Pastor is suited to all these effects: 1. He is a lively Preacher to awaken the understanding: He is a clear, intelligent, methodical and convincing Teacher, to illu∣minate it: 3. He can confute gainsayers, and refute objections, and shame the cavils of tempters and deceivers to preserve it.

And 2 He speaketh all from the unfeigned Love of God and men; and as all his words do breathe forth Love; so they art apt to kindle such love in the hearers: For every active nature tendeth to propagation.

3. And the holiness of his life, as well as doctrine, tendeth to win the people to a holy life: So that he that loveth his own soul, must not be indifferent what Pastor he chuseth for the help and conduct of his soul; but should most carefully seek to get the best or fittest for such necessary ends.

But yet it followeth not that a weaker or worse may not be heard, or may not be accepted or submitted to, in a case of necessity; when a better cannot be had, without more di∣sturbance and hurt than the benefits are like to recompence. And when we live under such a weak, or cold, or faulty Pastor, our care must be so much the greater, that we may make up that in the diligence of our attention, which is want∣ing in his manner of expression; and that we make up that in a care of our own souls, which is wanting in his care: And that our knowledge of his failings tempt us not to slight the truth which he delivereth; and that we reject not the matter for the manner: The Sheep of Christ do know his voice, and they know his words, and reverence and love them, from what mou••h soever they proceed. A Religious z••alous man that preacheth false doctrine, is more to be avoided, than a cold or scandalous man who preacheth the truth. If you doubt of this, observe these texts.

Matth. 23.2, 3. The Scribes and Pharisees sit in Moses seat; All therefore whatsoever they bid you observe, that observe and do: but do not ye after their works, for they say and do not.

Acts 1.17. For he (Judas) was numbred with us, and had obtained part of this Ministry. Judas the thief and traitor was an Apostle, called and sent out by Jesus Christ.

Phil. 1.15, &c. Some indeed preach Christ even of envy and strife, and some also of good will. The one preach Christ of con∣tention, not sincerely, supposing to add affl••ction to my bonds—what then? Notwithstanding every way, whether in pretence, or in truth, Christ is preached, and I do therein rejoyce, yea and will rejoyce—

Rom. 16.17. Now I beseech you brethren, Mark them which

cause divisions and offences contrary to the doctrine which ye have learned, and avoid them—

Acts 20.30. Of your own selves shall men arise, speaking per∣verse things, to draw away Disciples after them.

Gal. 1.7, 8. If we or an Angel from Heaven bring another Gospel, let him be accursed—

Is not all this a plain decision of the case?

Direct. 8. While you prefer local communion with the purest Churches, and ••est taught and ordered, for your own edification, take heed that you disown not a distant and mental communion with any part of the Church of Christ on earth, which Christ him∣self disowneth not. But first remember that you are members of the Ʋniversal Church, and as such in mental communion with the whole, present your selves and services to Christ; and next as members of your Particular Church.

It is true, that you must not own the corruptions of any Church, or of any of their Worship; but you must own the Church it self, and own all the substance of the Worship which is good, and which God owneth. God doth not reject the matter for the manner, nor the whole, for a faulty part, where the heart is sincere that offereth it: nor no more must you. And if they force you not to any actual sin (as by false speak∣ing, subscribing, or the like) you must sometimes also locally joyn with such Churches, when occasion requireth it: (As when you have no better to go to, or when it is necessary to shew your mental communion, or to avoid schism, scandal or offence) As you must not approve of your own failings in Gods Worship (as in the manner of praying, preaching, &c.) and yet must not give over worshipping God, though you are alwaies sure to fail; even so must you do by your communion with others.

And here I would earnestly intreat all those that are in∣clinable to sinful separation, to think but of these few things.

1. What is more contrary to Christianity than Pride? and what is a plainer sign of Pride, than to separate from whole Churches (and perhaps from most part of the Christian world, for such faults as are no greater than others of our own? and to say, They are too bad for such as you to communicate with?

2. Whether it be not much contrary to that clemency of Jesus Christ, by which he pardoneth the failings of Believers? and which we have need of our selves as well as others? And whether it be not an horrid injury to our Lord, to ascribe his inheritance to the Devil, and to cast those out of his Church whom he himself receiveth, and to deny so many of his ser∣vants to be his?

3. How great a loss is it, to lose your part in all those prayers of the Churches (how weak soever) which you disown? And how can you justly expect the benefit of such prayers?

I would not take all their riches for my part of the benefit of those prayers of the Churches of Church, which some reject because they are extemporate, and others because they are forms, or book-prayers, or imposed; nor would I take all their wealth and honour, for my part in all the prayers of the Ʋniversal Church, which are guilty of more disorders, tautologies, un∣meet expressions, and manifold defects, than any that I ever yet heard from those Ministers that pray either by habit or book.

Direct. 9. Take heed both of carelesness and curiosity in the worshipping of God. Avoid carelesness, because it is prophane∣ness and contempt: Therefore watch against idleness of mind, and wandering thoughts, and remember how great a work it is, to speak to God, or to hear from him about your ever∣lasting state.

And yet curiosity is a heinous sin: When men are so nice, that unless there be quaint phrases, and fine cadencies and jingles, or at least a very laudable style, they nauseate all, and are weary of hearing a homely style, or common things: when every unmeet expression, or tautology of the speaker, doth turn their stomachs against the wholesomest food. This cu∣riosity cometh from a weak and an unhealthful state of soul.

Direct. 10. Lastly, Let your eye of Faith be all the while up∣on the heavenly Host, or Church triumphant: I remember how they worship God: with what wisdom, and purity, and fervour of Love, and sacred pleasure, and with what unity, and peace, and concord? And let your Worship be as much composed to the imitation of them, as is agreeable to the likeness of our condition unto theirs.

There is no hypocrisie, dulness, darkness, errours, self-con∣ceitedness, pride, division, section, or uncharitable contention: Oh how they burn in Love to God? and how sweet that Love is to themselves? and how those souls work up in heavenly Joyes to the face of God, in all his praises. Labour as it were to joyn your selves by faith with them, and as far as standeth with your different case, to imitate them. They are more imitable and amiable, than the purest Churches upon earth. Their love and blessed concord is more lovely, than our un∣charitable animosities, and odious factions and divisions are.

And remember also the time when you must meet all those upright souls in Heaven, whose manner of Worship you vili∣fied, and spake reproachfully of on earth, and from whose communion you turned away: And only consider how far they should be disowned, who must be dear to Christ and you for ever.

The open disowning and avoiding the ungodly and scandalous, is a great duty in due season, when it is regularly done, and is necessary to cast shame on sin and sinners, and to vindicate the honour of Christianity before the world. But otherwise it is but made an instrument of pernicious pride, and of divisions in the Church, and of hindering the successes of the Gospel of Christ.

CHAP. XXII. How to pray in Faith.

PAssing by all the other particular parts of Worship as handled elsewhere (in my Christian Directory) I shall only briefly touch the duty of prayer; especially as in pri∣vate.

Direct. 1. Let your heart lead your tongue, and be the foun∣tain of your words▪ and suffer not your tongues in a customary vo∣lubility to over-run your hearts. Desire first, and pray next; and remember that desire is the soul of prayer; and that the heart-searching God doth hate hypocrisie, and will not be mocked, Matth. 6.1, 3, 4.

Direct. 2. Yet do not forbear prayer, because your desires are not so earnest as you would have them. For 1. Even good de∣sires are to be begged of God: 2. And such desires as you have towards God, must be exercised and expressed. 3. And this is the way of their usual increase. 4. And a prophane turning away from God, will kill those weak desires which you have, when drawing near him in prayer, may revive and cherish them.

Direct. 3. Remember still that you pray to a heavenly Father, who is readier to give, than you are to receive or ask. If you knew his Fulness and Goodness, how joyfully would you run to him, and cry Abba, Father? John 20.17. Luke 12.30, 32. Mark 11.25. Matth. 6.8, 32.

Direct. 4. Go boldly to him in the Name of Christ alone. Re∣member that he is the only Way and Mediatour. When guilt and conscience would drive you back, believe the sufficiency of his sacrifice and attonement. When your weakness and un∣worthiness would discourage you, remember that no one is so worthy, as to be accepted by God on any other terms, than Christs Mediation. Come boldly then to the Throne of Grace, by the new and living way, and put your prayers into his hand, and remember that he still liveth to make intercession for you, and that he appeareth before God in the highest, in your cause, Heb. 10.19. Ephes. 3.12. Rom. 5.2. Heb. 9.24▪ & 7.25, 26.

Direct. 5. Desire nothing in your hearts which you dare not pray for, or which is unmeet for prayer: Let the Rule of Prayer, be the Rule of your Desires. And undertake no business in the world, which you may not lawfully pray for a blessing on.

Direct. 6. Desire and pray to God, first, for God himself, and nothing lower; and next for all those spiritual blessings in Christ, which may fit you for communion with him. And lastly, for cor∣poral mercies, as the means to these, Matth. 6.33. Psal. 42.1, 2, 3, &c. Psal. 73.25, 26.

Direct. 7. Pray only for what is promised you, or you are commanded to pray for: And make not promises to your selves, and then look that God should fulfil them, because you confi∣dently believe that he will do it; and do not so reproach God, as to call such self-conceits and expectations, by the name of a particular Faith: For where there is no word, there is no faith.

Direct. 8. What God hath promised, confidently expect; though you feel no answer at the present. For most of our prayers are to be granted (or the things desired to be given) at the harvest time, when we shall have all at once. Whether you find your selves the better at present for prayer, or not; believe that a word is not in vain, but you shall reap the fruit of all in sea∣son, Luke 18.1, 7, 8. James 5.7, 8.

Direct. 9. Let the Lords Prayer be the Rule, for the matter and method of your desires and prayers. But with this difference: It must alwaies be the Rule which your desires must be formed to, both in matter and method. You must alwaies first, and most desire the hallowing of Gods Name, the coming of his King∣dom, and the doing of his will on Earth as it is in Heaven, before your own being, or well-being: But this is only a Rule for your General Prayers (which take in all the parts:) For when you either intend to pray only, or chiefly for some one particular thing, you may begin with that, or be most upon it.

Therefore all Christians should specially labour to under∣stand the true sense and method of the Lords Prayer (which God willing, I hope elsewhere to open.)

Direct. 10. Be more careful in secret of your affections, than of the order of your words (yet chusing such as are aptest to the matter, and fittest to excite your hearts) But in your families or with others, be very careful to speak to God, in words which are apt, and orderly, and moving; and to do all with such skill, and reverence, and seriousness, as tendeth (not to encrease, but) to cure the dulness, hypocrisie and unreverence of others, Ec∣cles. 5.1, 2. Matth. 6.7, 8, 9, 10, &c.

Direct. 11. Pray as earnestly as if God himself were to be moved with your prayers: Yet so as to remember, that the change is not to be made upon him, but upon you. As when the Boat-man layeth hold upon the bank, he draweth the Boat to it, and not the bank unto the Boat. Prayer fitteth you to receive the mercy; both naturally as it exciteth your desires after it, and morally as it is a condition on which God hath promised to give it: when you pray you tell God nothing which before he knew not better than you: But you tell him that in confes∣sion and petition, which he will hear from your own mouths, be∣fore he will judge you meet for the mercies which you are to pray for.

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

In summ, pray, because you believe that praying Believers shall have the promised blessing: And believe particularly and abso∣lutely, that you shall have that promised blessing through Christ, because you are praying Believers, and therefore the persons to whom it is promised.

CHAP. XXIII. How to live by Faith towards Children, and other Relations.

Direct. 1. BElieve Gods Promises made to Believers and their seed: (of which I have written at large in my trea∣tise of Infant-baptism.) And labour to understand how far tho••e promises extend, both as to the persons and the blessings. There was never an age of the world, in which God did not di∣stinguish the holy seed, even Believers and their Children, from the rest of the world, and take them as those that were specially in his Covenant.

Direct. 2. Let not your conceits of the bare birth-priviledge, make you omit your serious, solemn and believing Dedication of them unto God, and entering them into his Covenant.

For the reason why your seed is called Holy, and in a better case than the seed of Infidels, is not meerly because they are the off-spring of your bodies, and have their natures from you; much less as deriving any grace or vertue from you by genera∣tion: But because you are persons your selves who have dedi∣cated your selves with all that you have, absolutely to God by Christ: And they being your own, and therefore at your disposal, your wills are taken for their wills, so far as you act in their names, and on their behalf: And therefore when you dedicate them to God, you do but that which you have both power and com∣mand to do: And therefore God accepteth what you so dedicate to him. And Baptism is the regular way in which this dedi∣cation should be solemnly made: But if through the want of a Minister, or water, or time, this be not done, your believing de∣dication of your child to God, without Baptism shall be accepted. For it is the substance, and not the sign, the will, and not the water, which God requireth in this case.

Quest. But what then shall we think of the children of godly Anabaptists, whose Judgement is against such dedication?

Answ. Many whose Judgement is against baptizing them, is not against an offering or dedicating them to God. And those who think that they are not allowed solemnly to enter them into Covenant with God, yet really do that which is the same thing: For they cannot be imagined, to be unwilling, to dedicate them to God, to the utmost of that interest and power, which they understand that God hath given them: and doubtless they most earnestly desire that according to their capacity, they may be the children of God, and God will be their God in Christ. And this vertual dedication seemeth to be the principal requisite con∣dition.

But yet as the unbaptized are (ordinarily) without the vi∣sible Church and its priviledges; so if any be so blind, as nei∣ther explicitely nor vertually to dedicate their seed to God; I know no promise of their childrens salvation, any more than of the seed of Infidels.

Direct. 3. If the children of true Christians dedicated by the Parents will to God, through Christ, shall die before they come to the use of reason, the Parents have no cause to doubt of their sal∣vation.

It is the conclusion of the Synod of Dort in Artic. 1. And the reason is this.

If the Parent and child be in the same Covenant, then if that Covenant pardon and adopt the Parent, it doth pardon and adopt the child: But the Parent and child are in the same Covenant: Therefore, &c.

God hath but one Covenant on his part, which is sealed by baptism (as I have proved at large to Mr. Blake.) Indeed some are only externally in Covenant with him on their part, that is, they did covenant only with the tongue, and not the heart: And consequently God is no further in covenant with them, than to allow and command his Ministers to receive them into the Visible Church, and give them its priviledges; and is not as a Promiser in Covenant with them at all himself, either for inward, or for outward blessings. He hath not one Covenant which giveth outward, and another which giveth inward blessings.

And it is here supposed, that the only condition prerequisite on the Infants part, that he may have right to this Covenant, and its blessings, is that he be the seed of a true Believer, and de∣dicated in Covenant to God by the Parents will or act. Actual Faith is not prerequired: Seminal grace may be inherent, but 1. Not known to the Baptizer: 2. Nor prerequired as a con∣dition; but liker to be given by vertue of the Covenant. No∣thing else therefore being prerequisite as a condition, it fol∣loweth, that as the Parents dedicating themselves to God, if baptized at age, is the condition of their certain title to the present blessings of the Covenant (viz. that God be their Father, Christ their Saviour, and the Spirit in Covenant to operate in them to sanctification, and their sins are all pardoned, and they are heirs of Heaven) even so upon the Parents dedication of their children to God, they have right to the same blessings; else why do we baptize them, seeing Baptism in the true nature and use of it, is a solemn dedicating them to God, in that same Covenant, and a solemn investing them in the relations and rights of that same par∣doning Covenant, and not in any other.

I do not say that all baptized Infants, so dying, are saved, be they the children of Infidels, or Heathens, and remaining their true propriety; nor those that are offered and baptized never so wrongfully, or hypocritically; nor will I stay to dispute for what I have asserted. But 1. I exhort Christians believingly to dedicate their children in Covenant with God in Christ: And 2. To believe that if they so dye, that Covenant of Christ forbiddeth them to doubt of their salvation.

Direct. 4. Let your Duty be answerable to your hope: And do not only pray for your childrens sanctification, but if they live, endeavour it by all possible care, in a wise and godly education:

Remember that nature, and your dedicating them to God, do both oblige you to this care for their salvation. And that the education of children, is one of the greatest duties in the world, for the service of Christ, and the prosperity of Church and State: And the neglect of it, not the smallest cause of the ruine of both, and of the worlds calamity.

Many a poor, sottish, lazy Professor have I known, who cry out against ignorant, dumb and unfaithful Ministers, as guilty of the blood of souls, and are so religious, as to separate from

the Assemblies that have Ministers that are but partly such; when as their own children are almost as ignorant as Heathens, and they only use them to a few customary formal duties (while they think they are enough against forms) and turn over the chief care of their instruction to the Schoolmaster. And are themselves so ignorant, dumb and idle; unfaithful and unnatural to their poor childrens souls, as that it is a doubt whether in a well-ordered Church they ought not to be denyed commu∣nion themselves. They so little practise, Deut. 11.18, 19. & 6.7. Ephes. 6.4, &c.

Direct. 5. If your children live to the flesh in an ungodly course of life, contrary to the Covenant which by you they made, they forfeit all the benefits of the Covenant: And you can have no assurance by any thing that you can do for them, that ever they shall be converted (though it is not past hope.) And if they be con∣verted at age, their pardon and adoption will be the effect of Gods Covenant, as then it was newly entered with themselves, and not as it was made before for them in infancy.

Direct 6. Y••t because that still while there is life, there is hope, you ought not by despair or negligence to omit prayer, ex∣hortation, or any other duty which you can perform in order to their recovery: And though now they have wills of their own, their salvation is not laid so much upon you, as it was in Infancy, at their first covenanting with God; yet still God will shew his love to his servants in their seed; and faithful endeavours are not vain nor hopeless; and therefore it is still one of your greatest duties in the world, to seek their true re∣covery to Christ.

Direct. 7. If God make your children a scourge, or a heart∣breaking to you, bear and improve it as becomes Believers: That is;

1. Repent of your own former sin, your own youthfull lusts; your disobedience to your Parents; your carnal fond∣ness on your children; your loving them too much, and God too little; the evil examples you have given them; and your manifold neglect of a prudent, seasonable, earnest, unwearied instructing them in godliness; your bearing with their sin, and giving them their own wills, till they were masterless, &c, Renew your Repentance, and you have got some benefit.

2. Think how unkindly and unthankfully you have dealt with a gracious Saviour, and a heavenly Father.

3. Let it take off your affections from all things under the Sun, and call them up the more to God: For who would love a world, where none are to be trusted, and where all things are vexatious, even the children of your love and bowels.

Direct. 8. If they die impenitently, and perish, mourn for them, but with the moderation of Believers: That is, 1. Con∣sider that God is more the owner of your children, than you are; and may do with his own as he list. 2. And he is more wise and merciful than you; and therefore not to be murmured at as wanting either. 3. And it is an unvaluable mercy that your own soul is sanctified, and shall be saved. 4. And the most god∣ly have had ungodly children before you. Adam had a Cain, Noah had a Cham, Isaac had an Esau, David had an Absalom, &c. 5. And if all the godly that pray for their childrens salva∣tion must be therein gratified, all the world would then have been saved. For Noah would have prayed for all his children, and they for theirs, and so to the worlds end.

Object. Oh but my conscience telleth me, that it is my own sin which hath had a hand in their undoing.

Answ. Suppose it be so; it is certainly a pardonable sin. Do you then repent of it, or not? If you repent; as you mourn for your relations; so you should rejoyce that God hath forgiven you. For repented sin is certainly pardoned to you, and pardoned sin to you, is as great cause of joy, as unpardoned sin in your rela∣tions is cause of sorrow. Therefore mourn with such mode∣ration, and mixed comfort and thanksgiving, as becometh one that liveth by faith. The affliction indeed is neer and great; and heavier than any calamity that could have befallen their bodies, and is not to be slighted by an unnatural insensibility: But yet you have a God who is better to you than a thousand children; and your cross is but as a feather, if you set it in the ballance against your blessings, even the Love of God, and your part in Christ, and life eternal.

CHAP. XXIV. How by Faith to order our Affections to publick Societies, and the unconverted world.

Direct. 1. TAke heed that you lose not that common Love which you owe to mankind, nor that desire of the increase of the Kingdom of Christ, which must keep up in you a constant compassion to the unconverted world, viz. Idolaters, In∣fidels, and ungodly Hypocrites.

It is pittiful to observe the unchristian senslesness of most zealous Professors of Religion in this point: Though God hath purposely put the three publick Petitions first in the Lords Prayer, to tell them what they must first and most desire, that is, the hallowing of his Name, and the coming of his Kingdom, and the doing of his Will on Earth as it is in Heaven; yet they seem not to understand it, or to regard it: But their thoughts and desires are as selfish, and private, and narrow, as if they knew nothing what the World or the Church is, or cared for neither. Their mind and talk is all of their own matters, for body or soul, or of their several Parties, and particular Churches; or if any extend his care as far as this spot of Land in Brittain and Ireland, or some of the Reformed Churches, they go further than their companions; their selves, and their side or party is almost all that most regard: Perhaps the poor scattered Jews have a few words in the prayers of some; but the miserable case of the vast Nations of the Earth, who seem to be forsaken of God is neglected by them. Five parts in six of the earth are Heathens and Mahometanes: and of the sixth part, the Protestants are but about a sixth, compared with the poor ig∣norant Abbassines, Armenians, Syrians, the Greek Churches, and the Papists; (to say nothing what the most of the Protestants themselves are.) Yet are almost all these put by, with a word or two, or none at all, in the daily prayers of most Professors: And it is rare to hear any to pray with any importunity for their conversion. Is this mens love to mankind? Is this their love to the Kingdom of Christ? or to God and Godliness? Is God of as narrow a mind as you? Are you and your party

all the world, or all the Church? or all that is to be regarded and prayed for?

Direct. 2. Do not only pray for them, but study what is with∣in the reach of your power to do for their conversion. For though private men can do little in comparison of what Christian Princes might do who must not be told their duty by such as I.) Yet somewhat might be done by Merchants and their Chap∣lains, if skill and zeal were well united; and somewhat might be done by writing and translating such books as are fittest for this use: And greater matters might be done, by training up some Scholars in the Persian, Indostan, Tartarian, and such other languages, who are for mind and body fitted for that work, and willing with due encouragement to give up themselves thereto. Were such a Colledge erected, natives might be got to teach the languages: and no doubt but God would put into the hearts of many young men, to de∣vote themselves to so excellent a service; and of many rich men, to settle Lands sufficient to maintain them; and many Merchants would help them in their expedition. But whe∣ther those that God will so much honour, be yet born, I know not.

Direct. 3. Pray and labour for the Reformation and Concord of all the Christian Churches; as the most probable means to win to Christ the world of Heathens and Ʋnbelievers.

If the Protestant Churches were more pure and peaceable, more holy, and more unanimous and charitable to each other, it would do much to win the Papists that are near them: And if the Papists, and Greeks, and Armenians, and Abassines were more reformed, wise and holy, it would do much to win the Heathens and Mahometanes round about them. They would be the salt of the earth, and the lights of the world, and the leaven which must leaven the whole lump: The neighbouring Mahometanes, and Heathens, would see their good works, and glorifie God, Matth. 5.16. A holy, harmless, loving conversa∣tion, is a Sermon which men of all languages can understand: Thus as Apostles we might preach to men of several tongues, though we have but one. O that the sanctifying Spirit would teach Christians this art, and reform and unite the Churches of Christ, that they might be no longer a scandal, to hinder the

saving of the world about them! It is the sense of Christs prayer before his death, John 17.21, 22, 23, 25. that they all may be one, as thou Father art in me, and I in thee, that the world may believe that thou hast sent me—I in them, and thou in me, that they may be made perfect in One, and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.

Direct. 4. Be sure at least that your holy, loving and blameless loves, be an example to these that are about you. If you cannot convert Kingdoms, nor get other men to do their duty to∣wards it, be sure that you do your part within your reach: And believe that your lives must be the best part of your la∣bours, and that good works, and love, and good example must be the first part of your doctrine.

Direct. 5. When you see that the world lyeth still in wickedness, and there seemeth to be no possibility of a cure, yet search the Scripture, and so far as you can find any Prophecy or Promise of their conversion, believe that God in his time will make it good.

Direct. 6. But take heed that on this pretence, you plunge not your selves into any inordinate studies, or conceited expositions of the Revelations, and other Scripture Prophecies, as many have done, to the great wrong of themselves, and the Church of God.

By inordinate studies, I mean, 1. When you begin there where you should end, and before you have digested the neces∣sary greater truths in Theology, you go to those that should come after them. 2. When an undue proportion of your zeal, and time, and study, and talk, is bestowed upon these Pro∣phecies, in comparison of other things. 3. When you are proudly and causlesly conceited of your singular expositions: That when of ten of the learnedest and hardest studied Expo∣sitors of the Revelation, perhaps in many things scarce two are of a mind; yet when you differ from them all, or all save one, you can be as peremptory and confident in your opinion, as if you were far wiser, or more infallible than they. 4. When you place a greater necessity in it than there is; as if salvation, or Church-communion lay upon your conceits. Whereas God hath made the points that are of necessity to salvation, to be few and plain.

Direct. 7. When you look on the sin and misery of the world, and see small hope of its recovery, look up by Faith to that better world, where all is Light, and Love, and Peace. And pray for that coming of Christ, when all this sin shall be brought to Judgment, and wisdom and godliness be fully ju∣stified before all the world. Let the badness of this world drive up your hearts to that above, where all is better than you can wish.

Direct. 8. When you are ready to stumble at the conside∣ration of Gods desertion of so great a part of the world, quiet your minds in the implicite submission to his infinite wisdom and good∣ness. Dare you think that you are more gracious and merci∣ful than God? Or that it is meet you should know all the se∣crets of his providence, who must not know the mysteries o•• Government, in the State or Kingdom where you live? He that cannot rest in the wisdom, will and mercies of infinite Goodness it self, but must have all his own expectations satis∣fied, shall have no rest.

And think withall, how little a spot of Gods Creation this earthly world is: and how incomprehensibly vast the superiour Regions are in comparison of it. And if all the upper parts of the world be possessed with none but holy Spirits, and even this lower earth, have also many millions of Saints, prepared here for the things above, we have no more reason to judge God to be unmerciful, because this lower world is so bad, than we have to judge the King unmerciful, when we look into the common Jayle; nor to judge of his government by the Rogues in a Jayle, but by his Court, and all the subjects of his Kingdom.

If God should forsake no place but Hell, of all his Creation, you could not grudge at him as unmerciful: And it is a very hard question whether this earth, and the air about it, be not the place of Hell; when you consider that the Devils are cast down from Heaven, and yet that they dwell and rule in the Air, and compass the Earth, and tempt the wicked, and work in the children of disobedience, Ephes. 2.1, 2. Job 1. 2 Tim. 2.26. And that Satan is called, the God and Prince of this world, Joh. 12.31. & 14.30. & 16.11. 2 Cor. 4.4. Ephes. 6.12.

But if it be not the place of final execution, it is the place

where they are kept in prison till the great Assizes, and where they are reserved in chains of darkness, to the Judgment of the great day, and where they are tormented before the time, 2 Pet. 2.4. Jude 6. Matth. 8.29.

Look then from this Dungeon, to the glorious incomprehen∣sible mansions of the holy ones; and judge by them, and not by this prison, of the goodness and infinite benignity of God. And if he will give so many obstinate despisers of his grace, a place with those Devils that did seduce and rule them, think not God to be therefore unmerciful; but behold his mercy in the in∣numerable vessels of honour and mercy, that shall possess the higher mansions for ever.

CHAP. XXV. How to live by Faith in the love of one another, against Self-love.

Direct. 1. LEt Faith first employ you in the knowledge of God: and when you know him who is Love it self, you will best learn of him to love. You will see that that is best, which is likest unto God; and that is worst, which is most unlike him. And when you consider how universally, though variously, he loveth his creatures, and how he expresseth it, and how he loveth benevolently, because he is good, and loveth complacentially, because also the thing is good which he loveth, you will learn the art of love from God, Rom. 9.13▪ Deut. 4.37. & 7.8. & 23.5. & 33.3. 1 John 3.16, 17. & 4.7, 9, 11, 12, 19, 20, 21.

Direct. 2. Study Jesus Christ aright, and you will also learn to love of him. There you will see Self-denying Love; which stoop∣ed to earth, to reproach, to sufferings, to labours, to death, and spared not life or any thing to do good: It is the chief Lesson which you go to School to Christ to learn: And it is as proper to go to him to learn to love, as it is to go to the Sun for light, Rom. 5.8. John 13.34. 1 Thes. 4.9. John 11.36.5. & 13.1. & 15.9. Ephes. 5.2, 25. John 15.12.

Direct. 3. Know God in his Works and Image, and then you

will see him in his natural Image, in all men as rational, and in his moral Image in all his Saints; and then you will see what to love, and why. He that cannot see God in a glass in this world, cannot see him at all, and cannot love him. Remember that it is in his servants and creatures, that he exposeth him∣self to be seen, and known, and loved, 1 Joh. 2.10. & 3.10, 14. & 4.7, 8, 20, 21. & 5.1. Matth. 25.40.

Direct. 4. Abhor that proud malignant censoriousness, which is apt to make the worst of others, and to deny, and extenuate, and overlook Gods graces in them (as the Devil did by Job:) and which can see no goodness in them that are not eminently good. For this is but the Devils artifice, to kill mens love to one another. Though he pretend the honour of Godliness, and the hatred of sin, when he telleth you, [such an one is an Hy∣pocrite, and such an one hath nothing but a form, and no power of Godliness: I can see nothing of God in him; alas, they are poor carnal people;] all is but to destroy your Love. And thus he mightily prospereth in the malignant spirit of se∣paration; by which he can make you unchurch whole Churches, and unchristen whole Towns and Parishes, and all because that you that are strangers to them, and see not their godliness, or hear of nothing eminent in them. But the world of dividers will take no warning, any more than the world of the pro∣phane. Satan doth deceive them all.

Direct. 5. Abhor therefore the sin of backbiting and evil-speaking; and when you hear a malignant censurer thus un∣christen and unchurch men without proof, behind their backs, if gentler reproofs will not serve the turn, frown them away, and say [Get thee behind me Satan:] the accuser of the bre∣thren, and the spirit of hatred, maketh it his work in the world to destroy mens love to one another; and he hath no such way to do it, as by making them seem unlovely to one another: And he that perswadeth me that my neighbour is not good, perswadeth me that he is not lovely, and so perswad∣eth me from loving him, Prov. 25.23. Rom. 1.30. Psal. 15.3. 2 Cor. 12.20. Rom. 14.3, 4, 10, 13. James 4.11, 12. Matth. 7.1, 2. 1 Cor. 4.5.

Direct. 6. Above all, seek to mortifie selfishness, which is the great enemy of love to God and man. A selfish man can faithfully

love none but himself; for he loveth all others but for himself: His own opinions, interests and ends, are the disposers of his Love. Therefore he never heartily loveth his enemy: no nor the best, that do not honour him, but seem to slight him. If any should neglect him, or speak hardly of him, or do him any real or seeming wrong, or be of another side, against his party, or his cause, no censures are too sharp, nor no love too little for such a one. And yet these that can love none heartily but themselves, will find that they had no greater enemies than themselves, and that Hell and Earth did not so much as them∣selves against them.

Direct. 7. Subject your selves truly to Gods authority, and his commands will further Love: For it is the summ of them all, and the fulfilling of his Law, both old and new, Gal. 5.14. Rom. 13.8, 9, 10. John 13.34. & 15.12, 17. Matth. 12.30, 32, 33.

Direct. 8. Remember that Love is the bond, and life, and interest of the Church, and of the world. Without Love the world would have neither unity, peace or safety: What were a family without it? Were it not for Love, men that were not kept fettered in Jayles, or Bedlams, would be as Robbers, or Wolves, or mad Dogs to one another. Were it not for Love, the Church would be crumbled into malicious Sects, that would spend their time in prating and militating against each other; and preach and talk down Love to one another; and would call this devilish work, the preaching of the Gospel, or the worshipping of God; while they blaspheme him by offering him a sacrifice of hatred and reviling, as they do that offer him a sacrifice of mans blood, Ephes. 4.15, 16. But speaking the truth in Love, you may grow up into him in all things, which is the head, even Christ. From whom the whole body fitly joyned to∣gether, and compacted by that which every joynt supplyeth, accord∣ing to the effectual working in the measure of every part, maketh increase of the body to the edifying of it self in Love.

Yea their own Sects would turn to dust and atoms, if Love, which is there confined, did not soder them together, when it is dead in them as to all others, or as to the most.

Direct. 9. Love is our spiritual health, and Selfishness is our sickness, sin and death. When we fell from the Love of God to our

selves, we fell also from the Love of others to our selves: The individuate creature was contracted in himself, and all toge∣ther set upon Propriety, and forgot his relations to God and man: And when grace destroyeth this selfish privateness of spirit, it setteth us again in love with God and man together; and the better any man is, the more publick spirit he is of, and the less d••fference he maketh between his neighbours interest, and his own (when God and his interest make not a diffe∣rence.) And this is to Love our neighbour as our selves; that is, without the vice of partial selfishness; not setting up our own interest against his, but equally measuring both by Gods; and referring them thereunto, Levit. 19.18, 34. Matth. 19.19. Gal. 15.4.

Direct. 10. Remember that loving others as our selves is our own interest and benefit, as well as our duty.

And a notable instance it is, how much our duty is our own interest and good; and how merciful God is in his strictest Laws. As the Love of God is Heaven it self, and sinners that love him not, do damn themselves, and put themselves from Heaven and happiness (and to pardon them, is to sanctifie them) even so it is an unspeakable loss and misery which sinners draw upon themselves, by not loving their neighbours, as themselves, but only in a subordination to themselves, and for their proper private ends. I pray you mark but these few particular in∣stances.

1. If I love my neighbour as my self, my very love is my de∣light and ease. The form of Love consisteth in complacency or pleasedness; and therefore it must needs be pleasant to every one that useth it (However bad Love hath bitter fruits.) And whenever wrath, or envy, or hatred, comes instead of Love, it is my sickness, I feel my self diseased by it.

2. If I love others, others will love me. They are scarce free to do otherwise. You may almost constrain any man to love you, if you love him heartily, and shew it plainly, and were with∣in his view to make him see it. All men love a loving nature; but especially if they be loved by such themselves.

3. If I love my neighbour as my self, to do good to him will be as easie and pleasant as to my self. I can ride, and run, and labour contentedly for my self: I can sloop to the most sordid

employment for my self: And so I should as easily do for others: Whereas want of Love doth make all tedious that I do, and maketh my duty a continual burden, and too often tempts me to omit it. Love made both Christ and his Apostles to do so much for souls with ease and pleasure, which else they could not have undergone, John 15.13.9. 2 Cor. 12.15. Ephes. 3.17. & 5.2 Col. 2.2.

4. If I love my neighbour as my self, I can as easily suffer any thing from him, as from my self. I can easily bear that in my self, as to sight or smell; the loathsomest sores or ulcers, which others cannot bear. I am easily brought to forgive my self, and to forbear self-hurting, and self-revenge; and so should I do to others, if I thus loved them. And then how easie would my life be among all the injuries of the world!

5. If I loved my neighbour as my self; if my flesh did want, my mind (which is my self) could never be in want: Because all that my neighbours have is mine, as to my comfort and content. My house is homely, but my neighbours is comely and convenient; and to my mind that is as comfortable, as if it were my own: My Land is small, but my neighbours is large: my grounds are barren, but my neighbours fruitful: my corn is bad, but his proves good: my cattel die, or prosper not, but his do well: I am low and despicable, and no man careth for me; but others are Lords, and Princes, and honourable: and if I love them as my self, their corn, their cattel, their houses and lands, their Kingdoms and honours, are as much my comfort, as if they were my own. I know these are Paradoxes to da∣praved selfish nature; but thus it would be if Love were per∣fect; and thus it is in that measure that we love. And should that duty be taken for a burden, which as to my comfort mak∣eth all the wealth, and honour, and Kingdoms of others to be my own?

Obj. If you love your neighbours as your selves, you must mourn with them that mourn; and all the calamities and sorrows of the world must be yours; which will overcome your joyes.

Ans. 1. I am not to sorrow as much as they do sorrow, but as much as they rationally ought to do. And men are not to think that a loving correction, which worketh for their good and sal∣vation, is worse than the snares of prosperity: The brother of

high degree must rejoyce when he is made low, as well as the brother of low degree must rejoyce when he is exalted, Jam 19.10. And why should that be my sorrow, which is his benefit, and should be his joy? If Paul and Silas sing in the stocks, why should not I sing with them? Patience and rejoycing are the duty of all Believers in affliction.

2. The mercies and happiness of every one that feareth God▪ is far more than his misery: Therefore his joy and gratitude should be more than his sorrows and complaints. If a mans tooth do ach, and all the rest of his body be well, should not he and I be more thankful for the health of all the rest, than troubled for a tooth? A Believer hath alwaies the Spirit of God, and a part in Christ, and the pardon of sin, and a right to Heaven: And then how much greater should his joy be than his sorrows, and mine also on his behalf?

3. The Goodness and Love of God is manifested to the world more abundantly than his justice and severity. We know of no afflicted Saints but on this spot of earth: And we know of no damned ones, but Devils and wicked men: But we know that the worlds above us are incomparably more vast than this, and that the glory of the celestial Spirits, is far greater than our sufferings and sorrows here: Therefore our joy which Love procureth, should be a thousand-fold greater than our sorrows.

4. And as for the wicked, as the consequent Will of God layeth by compassion; so consequently, considering them as the obsti∣nate final refusers of grace, they are not those neighbours whom we are bound to love as our selves: For they are enemies to God, and deprived of his Image; and therefore our obligations to mourn for them, are abated (as Samuels for Saul, when he knew that God had rejected him (1 Sam. 15.35. & 16.1.) And we are obliged to rejoyce in the declarations of the Justice and Holiness of God, and the universal benefit which redound∣eth from his Judgments, Rev. 18.20. & 12.12. Esther 8.15. So that it still remaineth clear, that loving our neighbours as our selves, doth entitle us to the comforts of all mens health, estates, prosperity, honours; yea and their holiness and wisdom too; and this without any such participation of their sorrows, as should be any considerable ecclipse of our delights;

if we do it all regularly, as God requireth us.

6. If I love my neighbour as my self, I am freed from all the trouble of cross interests; in buying and selling, in trespassing, in Law-suits; It will comfort me as much if he get by me, as if I get by him: If his bargain prove the better, as if mine did; if he have the better at Law, as if it were judged to my self. Yea all his successes, prosperity, and whatever good befalleth any that I know of in the world, will all be mine.

7. And I shall never be loth by death to leave the world (while I have no cause to fear the missing of salvation) because what∣ever I leave behind me, will be possessed by such as I love as my self. They will have life, and time, and health, and comforts, and whatever my nature is loth to leave: Therefore whilest I live, why should it not be as comforting to me to think that so many shall live and prosper, whom I love as my self, as if I were my self to live and prosper.

8. Yea, more than so, I have by Love a part in the Joyes of Heaven, before I am actually there. For the Joyes of all those blessed souls, and of those holy Angels, are mine by participa∣tion, so far as to cause me to rejoyce in their felicity, as if it were my own, as far as I can now apprehend it.

Yea the Glory of the Lord Jesus, and the eternal blessedness of God himself, would rejoyce us more than our own felicity, if we loved him as much above our selves, as we ought to do, we should partake of our Masters joy.

And now judge whether loving God as God, and our neigh∣bours sincerely as our selves, would not cure almost all the cala∣mities of our minds, and give us a kind of Heaven, and be a cheap and certain way, to have what we can wish in all the world, and even to make all the world our own. And whe∣ther it be not sin it self, which is the first part of all mens hell and misery?

Object. But my neighbours meat will not fill my belly; nor his health doth not ease my pain; nor his fire keep me warm.

Answ. The flesh hath got the dominion indeed, when men cannot distinguish between soul and body, between the pain and pleasures of the body and of the mind. I do not say that Love will change the pain or pleasure of your bodies, but of your minds. Your appetites will not be satisfied with your neighbours

food, but your minds may be comforted to see his welfare. Your pain is not eased by your neighbours health; but your minds may be pleased by it, as much as if it were your own, if you loved him as much as you do your self. And therefore many in a danger have saved the life of a Prince, a Captain, a Parent, a Child, a Friend, with the voluntary loss of their own.

Object. This is all true; but who is there in the world that doth it, or findeth it possible to love another as himself? And how can that be a duty, which is to nature it self an impossibility? There∣fore let us first know what this duty is, of loving our neighbours as our selves.

Answ. Doubtless if it be the summ of the Law, all true Chri∣stians do it in sincerity, though not in perfection. And as to the sense of it, 1. You must distinguish between that sensitive and passionate affection, which is in the soul as sensitive, and is common to beasts with men, and that rational appetite, which doth will, and chuse, and is pleased according to the conduct of pure reason. The first we doubt not will be still more to our selves than others; and it is not the use of grace to destroy it, but to rule and moderate it.

2. You must distinguish between Love and outward actions, which are the expressions of it. When our Love is due as much to one, as to another, yet our outward actions may be under a particular Law, which obligeth us to do that for one, which we are not bound to do for others. As to maintain our own chil∣dren, families, servants, and so our selves rather than others. And the reason is, because the difference of individuals maketh that fit for one, which is not fit for another; and so maketh every man the fittest chuser for himself, and those that are neerest to him; and nature instigateth him to the greatest care in doing it: And all good must be done in a regular order, or else con∣fusion will destroy it. And nature maketh this most orderly As every Parish must keep their own poor, and yet must love other poor as well.

3. You must know that Love is formally nothing but com∣placence (as aforesaid) but Love joyned with a will and pur∣pose to do good to another, is called Love of benevolence; when yet the Love there is one thing, and the doing good, or purpose to

do it, is another; and I may in obedience to God, purpose and do more good to one whom I am bound to Love, not more but less.

And now you may see what it is to love our neighbours as our selves.

1. God must be loved above our neighbours and our selves; and both must be loved purely as related and subordinate to him, and for his sake. There is a double respect which all things have to God: 1. As they contain that excellency which he hath put upon them, which is some likeness, representation or sig∣nification of himself; and is called his Glory shining in the creature; that is, it's derived Goodness. 2. As they conduce to his further service, and may honour him, and please him. Thus all creatures must be loved only as a means, even a means de∣claring God, being derivatively and significantly good and useful; and as a means to serve and please him.

2. Therefore this being the formal reason of our Rational Love, must also be the measure of it (à quatenus ad quantum.) As it is certain that I must love that best which is best, because I must love it only as good; so it is certain that that is best which hath most likeness to God, and most of his Glory upon it, and that which is most pleasing to him, and useful to his service. Therefore if my neighbour be better than I am, I must judge him better, and love him better.

3. Though natural self-appetite, and self-preservation, by which all creatures are for themselves only (not feeling the hunger, cold, pain of others) be not sinful, but the effect of creating individuation, yet Reason was perfect, and the Will could perfectly follow Reason, in its complacency and choice, till sin corrupted it: Reason could judge that best which was best, and the Will could love that best which was best. Therefore where ever any of this is wanting, it is sin.

4. The principal part or summ of positive sin, doth consist in selfishness. Man is fallen from the Love of God and man, to himself; and grace recovereth him from this. Therefore it is, that this duty is not only unperformed, but hardly discerned by unrenewed men: so far as they are selfish, they hardly be∣lieve that they should love their neighbours as them∣selves.

5. To love our neighbours as our selves, in point of duty, containeth these two things: First, To love them simply ac∣cording to their goodness, without any hinderance of selfishness or partiality: Not to forbear loving them, because they are not our selves, or because they are against any inordinate selfish interest or appetite of our own. And also comparatively, to love them in the same degree with our selves, if they have the same degree of loveliness; so that it cannot extend to the kind, and the end, ••nd reason of the Love, but it must needs also extend to the degree. If I love him less than my self, who is better than my self, I love him not as my self, as to ends and reason.

6. Yea I am bound by this Law to love every man better or more than my self, who is really better, and is so manifest to me: Or else I love him not as my self, that is, on the same true Rea∣sons as I must love my self (for God and the goodness of the object.)

7. But as all men fail in the degree of this Love (and therefore none perfectly keep the Law;) so the sincerity which all Gods servants have, doth consist in this; that 1. Our love to others is for Gods sake, and for the goodness which he hath endued them with, and the service they may do him. 2. That this God and his service, for whose sake we love them, be preferred before our selves, and every creature, and loved better than all our sinful pleasures. 3. That our love to them for Gods sake and graces be such, as ordinarily in the exercise and effects will prevail ag••••••st our Love of sensual interest and delights; and will bring us effectually to succour, relieve, and do them good, though to our fleshly loss, when God re∣quireth it. He that cannot love Christ in his servants, better than his carnal pleasures, loveth him not at all sincerely. Gods Image and interest in his servants, and in mankind, must be practically more precious to us, and more beloved by us, than all our carnal sinful pleasures. (For as for our own spiritual good, it standeth in such a connexion with Gods will and glory, and our neighbours good, that I know not how to put them into comparison in the try••l, much less in opposition.) 4. That all carnal self-love and uncharitableness contrary to this, be hated, resisted, repented of, and subdued, and be not

predominant in us, against the Love of God and man.

8. The meaning of the Command is not that we shall love our neighgours as we inordinately and sinfully love our selves; but as we ought to love our selves; and as we regularly and justly do love our selves. He that loveth himself too much and sinfully, must not therefore so love his neighbour.

9. He that loveth his neighbour as himself (that is, with∣out selfish partiality, and for the same reasons as he must love him∣self, viz. for the Image and Interest of God) is obliged by this very rule, to love himself more than his neighbour, when he is better, and more pleasing and serviceable to God. (Therefore he that would warrantably love himself most, must labour to be himself the best, and then he may lawfully do it, so far as his own goodness, and other mens defects are truly known to him.

10. As a Fathers Love may consist with the correction of his children, and self-love with blood-letting, purging, labour, and other unpleasing things; so we may love our neighbours as our selves, and yet correct and punish evil doers: For some∣times their own good requireth it; and ordinarily the publick good requireth it (poena debetur Reipublicae) and also Gods com∣mand requireth it; so that this is not loving our selves more than our neighbour; but loving him more than his ease, or his favour and loving God, and the Common-wealth, more than him.

11. Our love of our neighbours as our selves, doth not at all make our natural selfish appetites and senses, or desire of food, health, ease, rest, &c. to be sinful: Nor oblige us to have such natural senses and appetites for others; but only rationally to equal them in estimation and complacence, and to do them so much good as God requireth us.

12. And it doth not oblige us to do as much for them as for our selves, for the reasons before all••dged; but to do them good without the hinderance of self interest: That selfishness be not to us as a Bile or Imposthume, which draweth the humours and spirits unequally and disorderly from the rest of the body to it self.

By all this it is evident, 1. That no man hath an inequality in his love to himself and his neighbour, beyond the inequality

of goodness, but it is sinful (speaking of Rational Love.)

2. That all Love to out neighbour is not sincere: There is a real Love to them, which bad men may have, which is not the sincere love which God requireth.

3. Every man that loveth another for his goodness and god∣liness, loveth him not sincerely: For he may have a love to goodness it self, which is not sincere: As if he love his lusts and pleasures more.

4. Every man that doth good to another in Love, doth not therefore sincerely love him. A Dives may give Lazarus his s••••••ps: And the very est sensualist may give another some of the leavings of his fleshly lusts. And though the giving of a cup of cold water to a Disciple, when we have no better to give, doth shew sincerity, and shall have its reward (because God accepteth it, according to mens will, and to what they have, and not according to what they have not;) yet it is certain that an unhappy worldling may give much more. And if Christ had bid him Luke 18.23. sell part, instead of selling all, it's like he might not have gone away sorrowful.

5. It is not therefore the value or proportion of the gift, which is it that must try our love to others, in it self consider∣ed; for it may oft fall out that a Widdows mite may signifie truer charity, than the substance of some others. But it is the prevalency of the Love of God in man, and of man for the sake of God, against our sinful self-love, and carnal interest.

And now I will add a little more evidence, to the principal thing in question, viz. that 〈◊〉〈◊〉 the very degree the Rational Ap∣petite or Will should love another equal with our selves.

And 1. The forementioned reason is undenyable, that the Will should love that best which is best, and must measure that by the respect which things have to God, and not to our own commodity in the world.

2. No man can deny this principle but by setting up natu∣ral self-love or appetite, and making the rational stoop to that, which would infer as well, that we may love our selves better than God himself; and that our sense is nobler than our reason, and must rule it.

3. We find our own reason tell us much more of our duty in this, than our corrupted wills do follow. The best way there∣fore

to discern the truth, is to treat with reason alone, and leave out the will, till we have dispatcht with reason. And you will find that the common light of nature justifieth this Law of God.

1. He that would not confess that it is better he had no being, than that there were no God, or no world besides him, is a monster of selfishness. And if a man say never so much [I cannot do so] yet while he confesseth that this should be his de∣sire, it sufficeth to the decision of our present case.

2. He that will not confess that it is better that he himself should die, than all the Church of Christ, or the whole King∣dom die, is unreasonably selfish in the eyes of all impartial men. The gallant Romans and Athenians had learnt it, as one of their plainest greatest Lessons, to prefer their Country before their lives: And is not that to love their Countryes better than themselves.

3. For the same reason many of them saw, that it was the duty of a good subject, or a gallant souldier, to save the life of his King or General, with the loss of his own: Because their lives were of more publick utility. And the ground of all this was these natural verities.

[The best should be best loved: Goodness must be measured by a higher rule than personal self-interest: Multitudes are better than one. &c.]

4. All men acknowledge that a man of eminent Learning, Piety, Wisdom, and Ʋsefulness to the Church or World, should be loved and preserved rather than a wicked, sottish, worth∣less child of our own. Yea God himself requireth that Parents procure the death of their own children, by publick Justice, if they be obstinately wicked, Deut. 21.

5. The same Reasons plainly infer, that I ought rather to de∣sire the life of a much more worthy useful instrument for the Church and State, than my own; and so to love a better man better than my self, if I be acquainted sufficiently with his goodness.

And if this be all so sure and plain, hence observe,

1. How much humane nature is corrupted.

Alas, how rare is this equal Love!

2. How few true Christians are; and how defective and

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

imperfect grace is in the best. Alas! how strange are many Christians to the extent of this duty, and how far are we all from practising it in any eminent degree?

3. Wherein it is that natures corruption most consisteth; and what is the chief part of the nature and work of sanctify∣ing grace and reformation.

4. Whence come all the oppressions, injuries, persecutions, frauds and cruelties on the earth: For want of loving mens neighbours as themselves: Otherwise how tenderly would they handle one another? How easily would they pardon wrongs? How patiently would they bear the dissent of honest, upright Christians, who cannot force their judgments to be of other mens mould and size? How apt would men be to su∣spect their own understandings, of weakness, presumption or errour, rather than to rave with the fury of the Dragon against all others, who think them to be mistaken? How safely and quietly might we live by them in the world, if they loved their neighbours as themselves? I do not say now, How plen∣tiful would men be in doing good to others? I am but plead∣ing a lower cause, How seldom they would be in doing hurt? But, alas, miserable Brittain! It was in thee that one extra∣ordinary Emperour, Alexander Sevetus was betrayed and mur∣dered, who made that Christian precept his Motto, and wrote it on his doors, and books, and goods [Do as you would be done by.] In thee it is that Love hath been beheaded, while nothing hath been more acknowledged and professed. If Love be treacherous, hurtful, envious, scandalous, ensnaring and plotting for mens destruction: If Love teach proud and vici∣ous sots, to take themselves for Deities, and Oracles, and all for Vermine that must be hunted unto death, who bow not to their carnal erroneous conceits, and do not with the readiest prostitute consciences, serve their carnal interests and ends: If Love be known by reviling those that are much better than our selves; and stigmatizing the faithfullest servants of Christ with the most odious character that lyes can utter: If it was Love that called Paul a pestilent fellow, and a mover of sedi∣tion among the people, and represented Christ as an enemy to Caesar and his followers, as the filth and off-scouring of the earth; then happy age in which we live; and happy they

that are possessed with the proud and factious spirit. But if all be otherwise, alas, where be they, and how few that love their neighbours, or betters, as themselves?

5. You see here what a plague sin is to the earth, and how great (a punishment may I call it, or rather) a misery to the sinner, and to the world.

6. And you see how joyful and heavenly a life we should live, if we did but follow Gods commands: And what a fe∣licity Love it self is to the soul.

7. And you see by what measure to try mens spirits, and to know who are the best among all the pretenders to goodness in the world. Certainly not the most censorious, contemptu∣ous, backbiters and cruel, that seek to make all odious that are not for their interest: But those that most abound in Love, which Faith it self is given to produce.

Object. All this is true; but still we find it a thing impossible to love our neighbour equally with our selves: Can you teach us how to do it?

Answ. It is that I have been teaching you in the ten Di∣rections before set down: But it is this which I have reserved to the close that must do the work indeed, and without it no∣thing else will do it.

Direct. 11. Make it the work of all your lives, by Faith in Christ, to bring up your souls to the unfeigned Love of God, and then it will be done. For then you will love God above all, and love God in all; and love your selves and your neighbours principally for God: Then Gods Image, and Glory, and Will, will be Goodness or Amiableness in your eyes; and not carnal pleasure, honour or commodity. And then it will be easie to you to love that most, which hath most of God. You will then easily see the reason of this seeming Paradox, and that the contrary is most unreasonable. You will then be as Timothy, who had a natural Love to others, as others have to them∣selves, and who sought the things of Jesus Christ, when all others (even the best Ministers too much) sought their own, Phil. 2.20, 21. You will understand Pauls charge, Phil. 2.3, 4. In lowliness of mind, let each esteem others better than themselves. Look not every man on his own, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus.

You will learn of Christ to take your neerest friend for a Sa∣tan, that would perswade you to save or spare your self (yea your life) when you ought to lay it down for the Glory of God, and the good of many, Matth. 16.22, 23. SELF and OWN are words which would then be better understood, and be more suspected: And the reason of the great Gospel duty of SELF-DENYAL would be better discerned.

Therefore set your selves to the study of God, especially in his Goodness; study him in his Works, and in his Word, and in his Son, and in the Glory where you hope everlastingly to see him: And if you once love God as God indeed, it will teach you to love your Brethren, and in what sort, and in what degree to do it. For many waies are we taught of God to love one ano∣ther: Even 1. By the great and heavenly teacher of Love, Jesus Christ: 2. And by Gods own example, Matth. 5.44, 45▪ 3. And by the shedding abroad of his love in our hearts by the Spirit of Love, Rom. 5.5. 4. And by this actual loving God, and so loving all of God in the world.

Object. But by this doctrine you will prepare for the Levellers and Fryers, to cast down, or cry down Propriety.

Answ. 1. There is a propriety of food, rayment, &c. which individuation hath made necessary. 2. There is a propriety of Stewardship, which God causeth by the various disposal of his talents, and which is the just reward of humane industry, and the necessary encouragement of wit, and labour in the world: None of these would we cast down, or preach down. 3. But there is a common abuse of propriety to the maintenance of mens own lusts, and to the hurt of others, and of all Societies: This we would preach down if we could: But it is Love only which must be the Leveller: In the Primitive Church, Love shewed its power by such a voluntary community, Acts 4. And all Politicians, who have drawn the Idea of a perfect Common-wealth, have been fumbling at other waies of ac∣complishing it: But it is Christian Love alone that must do it. Unfeignedly love God as God, and love your neighbours real∣ly as your selves, and then keep your proprieties as far as this will give you leave.

I will conclude with this considerable observation; that though it is false which some affirm, that individuation is a

punishment for some former sin (for how could a soul not in∣dividuate sin?) And though sensitive self-love, which is the principle of self-preservation, be no sin it self; nor doth grace destroy it; yet the inordinacy of it is the summ and root of all positive sin, and an increaser of privative sin: And this inseparable sensitive self-love, was made to be more under the power of reason, and to be ruled by it, than now we find it in any the most sanctified person; even as Abrahams love of the life of his only Son, was to be subject to his Faith.

And holiness lyeth more in this subjection, than most men well understand. And the inordinacy of this personal self-love, hath so strangely perverted the mind it self, that it is not only very hard to convince men of the evil of any selfish prin∣ciples or sins; but it greatly blindeth them, as to all duties of publick interest, and social nature: Yea and maketh them afraid of Heaven it self; where the union of souls will be as much neerer than now it is, as their Love will be greater and more perfect: And though it will not be by any cessation of personal individuation, and by falling into one universal soul; yet perfect Love will make the union neerer than we who have no expe∣rience of it, can possibly now comprehend. (And when we feel the strongest Love to a friend, desiring the neerest union, we have the best help to understand it.) But men that feel not the divine and holy love, are by inordinate self-love, and abuse of individuation, afraid of the life to come, lest the union should be so great as to lose their individuation, or prejudice their personal divided interests. Yea true believers, so far as their holy Love is weak, and their inordinate sensitive self-love is yet too strong, are from hence afraid of another world, when they scarce know why; but indeed it is much from this disease; which maketh men still desire their personal felicity, too partially▪ and in a divided way, and to be afraid of losing their personality or propriety, by too ne••r a union and communion of souls.

CHAP. XXVI. How by Faith to be followers of the Saints, and to look with profit to their examples, and to their end.

THE great work of living in Heaven by Faith, I have said so much of as to the principal part in my [Saints Rest] that no more of that must be expected here. Only this subject which is not so usually and fully treated of, to the people as it it ought (being one part of our heavenly conversation) I think meet to speak to more distinctly at this time.

As we are commanded first, to look to Jesus the Author and perfecter of our faith, Heb. 12.2, 3. so are we commanded to remember our guides, and to follow their faith, and consider the end of their conversation, Heb. 13.7. And not to be slothful, but followers of them who through faith and patience inherit the pro∣mises, Heb. 6.12. To which end we have a cloud of witnesses set before us, in Heb. 11. that next to Jesus whom they fol∣lowed, we should look to them, and follow them, Jam. 5.10. My Brethren, take the Prophets for an example —

The Reasons of this duty are these.

1. God hath made them our examples two waies: 1. By his graces, making them holy and fit for our imitation. He gave them their gifts, not only for themselves, nor only for that pre∣sent generation, but for us also, and all that must survive, to the end of the world. As it is said of Abrahams Justification, Rom. 4.23, 24. It was said that Faith was imputed to him for righ∣teousness, not for his sake alone, but for us also to whom it shall be imputed if we believe—So I may say in this case; their faith, their piety, their patience was given them, and is record∣ed, not for their salvation, or their honour only; but also to further the salvation of their posterity, by encouragement and imitation. If all things are for our sakes, 2 Cor. 4.15. then the graces of Gods Saints were for our sakes: For the Churches edification it is that Christ giveth both offices, gifts and graces to his Ministers, Ephes. 4.5, 12, 14, 15, 16. yea and sufferings too, Phil. 1.12, 20. 2 Cor. 1.4, 6. 2 Tim. 2.10. I endure all things for the elects sake.

2. By commanding us to follow them, 2 Thes. 3.7, 9. For your selves know how ye ought to follow us —To make our selves an example for you to follow us, Phil. 3.17. Be followers together of me, and mark them that so walk, as ye have us for an ensample, 1 Cor. 4.16. I beseech you be followers of me, 1 Thes. 1.6. Ye became followers of us, and of the Lord: So well are both ex∣amples consistent.

2. The likeness of other mens cases to ours, is greatly useful to our direction and encouragement. If we are to travel in dan∣gerous waies, we will be glad to hear how others have sped be∣fore us; and if we were to deal with a crafty deceiver, we would willingly advise with others that have dealt with him. If we be to learn any Trade or Artifice, we would learn it of them who with best success have practised it before us. If we are sick of any disease, we are glad to talk with them that have had the same, and have been cured of it; to hear what means they used for their cure. In all such cases reason teacheth us, both to observe how others were affected; whether their case and ours were the same; what course they took; and how they sped; especially if they were persons known to us, and the likeness of their case well known; and if they were such as for wisdom and fidelity we could trust: So is it in this great business of our salvation. We have nothing to do, but what many thousands have done before us; nothing to suffer but what they have suffered; no temptation to resist, but what they have been assaulted with, and overcame, 1 Cor. 10.13. and we want no grace, no help or comfort, but what they did attain: And the glory which we seek and hope for, they pos∣sess. To look to them therefore, must needs be useful to us in this our wilderness state.

3. And as experience is a powerful Teacher; so to be the Master of other mens experiences, and so many, and so wise, and in such various cases, and in so many ages, must needs be very useful to us. We that are born in the last ages of the world, have the benefit of the experience of all the world that have gone before us: Therefore is the Scripture written so much historically; that all who are there mentioned, may still be our instructors. Even the first brethren that were born into the world, were so plain a discovery of the nature of sin and

grace, and of the difference of the womans and the Serpents seed, that their history is useful to all generations. And Abel by his faith, and sacrifice, and righteousness, being dead (by malignant cruelty) yet speaketh, Heb. 11.4. He that will but soberly look back to all the worlds experience, may quickly be resolved, whether wisdom or folly, labour or idleness, godli∣ness or ungodliness, temperance or sensuality, furthering the Gospel of Christ, or persecuting it, have sped better at the last, and hath proved best to the actors upon full experience.

I shall therefore here give you some directions how you may believingly follow the Saints. And first observe that the duty hath these parts, which you must distinctly mind; 1. To take them for your examples under Christ, and so to fix your eyes upon them, and look at them, and mind them as examples, must be minded: 2. To improve these examples which you look upon: And that is, 1. For your direction in duty, and for your warning against sin: 2. To your encouragement and con∣solation.

Direct. 1. Look after them to their end, and consider 1. Whi∣ther they are gone: We see nothing of them after death, but the corpse which we leave in dust and darkness: But Faith can attend their souls to glory, and see where they now are; even with Christ, according to his promise, John 12.26. Phil. 1.23. John 17.24, with Angels, and with one another, in the hea∣venly society, the City of God.

2. What they are doing: And Faith can see that they are beholding God, and their glorified Redeemer, Matth. 5.8. Heb. 12.14. 1 John 3.2. They are loving God with perfect Love, 1 Cor. 12. & 13.1, 2, &c. They are praising him with per∣fect alacrity and joy; saying, Holy, Holy, Holy, Lord God Al∣mighty, &c. Rev. 4.8. They are so far minding the state of the world, as to cry, How long, O Lord, holy and true, dost thou not judge and avenge our blood on the inhabitants of the earth: And they are waiting in white Robes, till their fellow servants also, and their brethren that shall be killed as they were, shall be fulfilled, Rev. 6.10, 11. They are rejoycing when the enemies of Christ and his Church are subdued, Rev. 18.20. And they shall judge the malignant Angels and the world, 1 Cor. 4.2, 3. And this seemeth

not to be only an approbation of Christs final Judgment: For 1. Judging is very often put in Scripture for governing: As in the book of the Judges, it is said, such and such a one judged Israel; that is, ruled them according to the Laws of God. 2. And a Kingdom and Reign is often promised to the Saints: To him that overcometh will I grant to sit with me in my Throne, even as I also overcame, and am set down with my Father in his Throne, Rev. 3.21. Which must needs signifie some partici∣pation in power of Government, and not only in splendor of Glory. And so Christ expoundeth, Matth. 19.28. Luke 22.30. Ye which have followed me, in the regeneration shall sit on twelve Thrones judging the twelve Tribes of Israel. (And of God it is said, Psal. 9.4. Thou sa••est in the Thrones judging right.) It is too jejune and forced an exposition of them that say this is spoken only of the power which the Apostles had in their ministration on earth: And as absurd is the other, that it is spoken only of Apostles, Pastors, and Saints, and Martyrs in specie that their successors shall be Popes and Prelates, and great men in the world, and the Saints be uppermost after Constantines conversion. As if the promise meant only to re∣ward one man, because another suffered for Christ, and God had promised these great things, not to the persons mentioned, but to others that should be their successors; yea as if that Venom then poured into the Church, were all the benediction. And though I know not what changes are yet to come before the final Judgment, yet the Millenaries opinion, who restrain all this to an earthly temporal reign of some Saints for a thousand years, doth seem as unsatisfactory on many accounts. It is most likely therefore that as the wicked (who are now very like them) must be hereafter of the same Region and Society with the Devil and his Angels, (Matth. 25.41.) And as the god∣ly shall be like and equal to the Angels, Luke 20.36. so we shall be of the same Society with the Angels; and consequently shall have their employment. And as the Angels have a Ministerial Stewardship or Superintendency over men and their affairs (as many Scriptures fully shew) so also shall the Saints: And it is not likely that this is wholly deferred till the resurrection; but as they have a Glory before that with Christ and his An∣gels; so they have now their part in this Superintendency

before; though both will be greater at the Resurrection. If any say, what use will there be of our superiority, after the world is destroyed? I answer, 1. The Apostle Peter plainly telleth us (though some would force his words into the dark) that we according to his promise, expect a new Heaven and a new Earth, in which dwelleth righteousness. And the Creation groaneth to be delivered from the bondage of corruption into the glorious liberty of the Sons of God, Rom. 8.21. And the Heavens must contain Christ, till the times of Restitution of all things, which God hath spoken by the mouth of all his holy Prophets, since the world began, Acts 3.21. 2. And he that said, the Saints shall judge the Angels, seemeth so intimate, that the Devils with the wicked will be in a state of subjection or servitude to them here∣after. Certain it is, that Michael and his Angels shall be the conquerours of the Dragon and his Angels, Rev. 12.7, 9. And that the Serpents head shall be bruised by all the womans seed, though chiefly by the Captain of our salvation. But this shall now suffice concerning their employment.

3. Behold also by Faith what the departed Saints are now enjoying. And what is said of their place and work will tell you that. They enjoy the fight of their glorified Head, Joh. 17.24. They are with him in Paradise, and therefore also enjoy the sight of the Glory of God: Being absent from the body, they are present with the Lord, 2 Cor. 5.8. They see not as in a glass, as here they did, but with open face. They enjoy the pleasures of a more perfect knowledge of God and all his wondrous works, than this world affords. They are happy in their works, in the perfect Love and Praises of God; and they are filled with the pleasures of his Love to them. This is their fruition.

4. Let Faith also behold what evils they are delivered from. 1. From a heavy drossy body which since the fall hath been an enemy, a prison and fetters to the soul: and therefore they here groaned to be better cloathed, 2 Cor. 5.4, 5. Rom. 8.21. 2. From the worlds temptations: 3. From wicked mens ma∣lice and persecutions: 4. From sickness, pain, necessities, labours, weariness, and all the troublesome effects of sin: 5. From all troublesome passions, desires, anger, discontent, disap∣pointments, griefs, and cares, and fears of evil. 6. Specially from the fears of Hell, and the doubts of their own sincerity

and salvation; and from the desertions of God, and the ter∣rible sense of his displeasure. 7. From the troubles and er∣rours of ignorance, and all our natural imperfection. 8. From the fears of death, which now is more painful than death it self. 9. From the suggestions of Satan, and his malicious vex∣ing disquieting temptations, and from his flattering allure∣ments, which are much worse. 10. From the company, and the tempting or grieving examples of ungodly men. 11. From all sin it self, and all our moral imperfections and defects. 12. And finally from all danger, and fear of ever losing the felicity they possess. These are the immunities of the blessed.

2. When Faith hath seen the Saints in Glory, look back and think next what they were lately here on earth; that it may help you to compare your state and theirs. And here you will see 1. That they were lately in flesh, as we now are. They had bodies as drossie, as vile, as frail, as burdensome as ours are. It cost them as dear (not as it doth the sensual, but) as it doth the temperate person now to keep them up a while for the service to which they were appointed. 2. They had pains and sicknesses as we have. The souls in Heaven have escaped thither from bodies which have lain as long tormented with the Stone, with Stranguries, Collicks, Gripes, Convulsions, Consumptions, Feavers, and other the most tedious, painful and lothsome diseases, as sober men on earth now feel. 3. Satan was as malicious to them, as he is to us; and to many of them as troublesome: he haunted them with as ugly temptations, to the greatest sins, to unbelief, and pride, and despair, and self-murder, and horrid blasphemy, as he doth any of us. (Yea he did so by Christ himself, Matth. 4.) 4. They met with as many allurements to worldliness, sensuality, pride and lust in the worlds deceiving baits, and flatteries, as now we do; and were fain to proceed every step towards Heaven, by conflict and conquest as we must do. 5. They were in as many wants and straits; in as poor, and low, and despised a state, as we are now: They were tempted to cares, and murmurings, and discontents, through their wants and crosses, as well as we. 6. They have been in dangers, and in fears, and many a time at the brink of death, before it came: and put to cry to God

for deliverance in the terrours and anguish of their hearts. Their flesh, and heart, and friends have failed them, and all the creatures cast them off. 7. They have gone through far greater persecutions for the sake of Christ and righteousness, than ever we did: So persecuted they the Prophets before you, Mat. 5.11, 12. Which of the Prophets did not your Fathers kill and persecute? even of them for whom their posterity erected Monuments? Matth. 23.36, 37, 38. We have not resisted unto blood, as many of them did, Heb. 11. The same and greater afflictions which we have undergone, were accomplished on our brethren in this world, 1 Pet. 5.9. We go through the same conflict as they did, Phil. 1.30. We are no more falsly nor odiously slandered in any of our sufferings than they were, Mat. 5.11, 12. 8. They were men of like passions as we are; for so James saith even of Elias, that was carryed to Heaven without our kind of death. They had their ignorances, uncertainties, doubts, mistakes; their dark thoughts of God, and that world where they now are. Many of them knew as little of it, till they saw it, as we do now. Many a fearful trembling hour, many a thought that God had forsaken them, and that the day of grace was past, have many of them had as well as we. 9. Yea they were imperfect in all their graces; they had an imperfect faith, an imperfect hope, an imperfect Love to God and man, and many an hour in such groans as ours now are, O when shall we be saved from our darkness and unbelief! when shall we better love the Lord! 10. They had their actual sins also. (Though none that were regnant after conversion) their obedience was imperfect as ours now is. Many of their faults and falls are left on record for our warning. There is not one humane soul in Heaven besides our Saviours, that was not once a sinner: They all came thither by a Redeemer as we must do. They had their too great selfishness, Phil. 2.21. They had their pusillanimity and fears of men (as Peter and the Apostles.) They had their sinful controversies, as Paul and Barnabas; and sinful separations in complyance with the cen∣sorious, as Peter and Barnabas had, Gal. 2.16, 17. They had their carnal sidings, factions and divisions in the Church, 1 Cor. 1. & 3. Many a time have they been put to groan, O wretched man, who shall deliver me from this body of death,

Rom. 7, &c. 11. They had as difficult duties to go through, as any of us: They were put upon as many tears and troubles, watchings and travels, fastings and self-denyal, as the most la∣borious and suffering Christians now. 12. They had as long delayes of the accomplishment of their desires, as any of us. 13. And lastly, they past through death it self, as we must do. They lay gasping on their beds of langu••shing, and death broke in upon every part, and they underwent that separation of soul and body, as we must do: Their flesh was turned to rot∣tenness and dust, and laid out of the sight of man in darkness, and remaineth to this day as common earth.

All this the Saints in Heaven have undergone. This was their case a while ago, who are now in glory. And this was not only the case of some few, but of thousands and millions, and that in the most of these particulars, even of all that are gone before us unto blessedness: It is not we that are tempted first, that are persecuted or afflicted first, that have sinned first, that must die first; but all this host hath broke the Ice, and are safely past through this Red Sea, and are now triumphing in felicity with their Saviour.

Direct. 3. Let Faith next look back, and see by what way these Saints have come to this felicity; I mean, by what means they did overcome, and win the Crown. And briefly, you will find, 1. That they all came to Heaven by the Mediation, the Sacrifice, the meritorious Righteousness of a Redeemer, Jesus Christ (either as promised, or as incarnate) none of them were justified by the works of the Law, or the Covenant of Innocency.

2. That their common way was by Faith, Repentance, Love and Obedience; Not by works of Righteousness, which we have done, but according to his mercy he saved us, by the washing of Re∣generation, and the renewing of the Holy Ghost, which he shed o•• us abundently through Christ, Titus 3.5. Even by the triple Image of the Divine perfections, Power, Love and Wisdom, 2 Tim. 1.7. They lived soberly, righteously and godly in the world, and were zealous of good works, looking for the blessed hope which they have attained, Titus 2.14, 15. Knowing that Re∣pentance towards God, and Faith towards our Lord Jesus Christ, are the summ of saving doctrine and duty, Acts 20.21. And

that to fear God and keep his Commandments, is the whole duty of man, Eccles. 12.13. And that the end of the Commandment is Charity, out of a pure heart, and a good conscience, and of faith unfeigned, 1 Tim. 1.5. and that Love is the fulfilling of the Law.

3. They studied the Word of God, or such means of know∣ing him as God afforded them, in order to the attaining and maintaining of these graces, Psal. 1.2. and sought the Lord with all their hearts, while he might be found, and called upon him while he was near, Isa. 55.6, 10. And did not presumptuously neglect Gods helps, and despise his Word, while they trusted for his mercy.

4. They lived in a continual conflict against the tempta∣tions of the Devil, the world and the flesh, and in the main did conquer as well as strive. They made it their work to mor∣tifie those fleshly lusts, which others make it their interest and work to please, Gal. 5.17.21, 22. & 6.14.

5. They suffered afflictions and persecutions patiently; and being reviled, they did not revile: They loved their enemies, and blest those that curse them, and prayed for those that despite∣fully used and persecuted them, Matth. 5.44 45. 1 Cor. 4.11, 12, 13. 2 Cor. 1.6, 7. Heb. 11. They would not accept of de∣liverance from imprisonment, torments and death, upon sinning terms.

6. They endured to the end, and did not fall off and for∣sake the Covenant of their God, Rev. 2. & 3.

7. Lastly, They did all this by the motive of their hopes of Hea∣ven, and by a confidence in the promises of it, and in a heavenly mind and conversation, as knowing that they did not labour or suffer in vain, 1 Cor. 15.58. 2 Cor. 4.17. 1 Tim. 4.10. Rom. 8.18. Matth. 5.11. 2 Thes. 1.6, 7. Heb. 12.2.

This was the way by which the Saints have gone to Heaven; the only true successful way.

Direct. 4. Consider next what helps and means God gave them for this work, and compare our own with them, and see whether ours be not as great.

1. We have the same natural capacity as they: we are in∣tellectual free agents, made for another world, and capable of all that they attained. There is no difference in our natural fa∣culties.

2. We have the same God to shew us mercy, 1 Cor. 12.5, There are divers operations, but the same God, Ephes. 4.4, 5. There is one God, one Lord, &c. even the Lord over all, good to all that call upon him, Rom. 10.12. The same mercy which called them, and waited on them, calleth us, even a God who hath no respect of persons; but in every Nation he that feareth him, and worketh righteousness, is accepted of him, Acts 10.37. Though he be a free benefactor, he is a righteous Judge, and he is good to all, and the Father of every member of his Son.

3. They had the same Saviour as we have; the same sa∣crifice for their sins; the same Teacher, and the same example; the same intercessor with the Father: For though there be divers administrations, there is the same Lord, 1 Cor. 12.5. Ephes. 4.4. For other foundation can no man lay, than him who is the chief corner stone, 1 Cor. 3.11. They all did eat of the same spiritual meat, and drank of the same rock as we do, which is Christ, 1 Cor. 10.3, 4. It was the reproach of Christ which Moses in Egypt esteemed better than their treasures, Heb. 11.26. The same Physician of souls who hath us in cure, did cure all them: The same Captain who is conducting us to salvation, is he that saved them. The same Prince of the Covenant, and Lord of life, who conquered death and all their enemies, hath conquer∣ed them for us, and is preparing us for life with them. They had no greater, or better High Priest and Mediator with God than we have.

4. They had the same Rule to walk by, and the same way to go, as all we have, Gal. 1.7, 8. & 6.16. Phil. 3.14, 15. The same Gospel and Word of God, in the main, though under various promulgations and administrations: Those before the flood were under the Covenant of the promised seed, made uni∣versally to mankind in Adam. Those after the flood were under the same Covenant renewed universally to mankind in Noah. The Israelites were under the same Covenant renewed to them specially in Abraham, with special additions; and after under that Covenant seconded with the Law which was given to Moses: And all Christians after Christs Resurrection are under the perfected Covenant of Grace, and have the same word of sal∣vation for their rule; even the Gospel of Christ, which is the power of God, to the salvation of every one that believeth, Rom. 1.16.

5. They had but the same Promises in this Covenant to be∣lieve, and to assure them of the salvation which they now possess. They had no other charter from God to shew, nor any but this universal act of oblivion to trust to for the pardon of all their sins, which we have to trust to for the pardon of ours, John 3.16.18. Mark 16.16. The promise which was made to the Jews, and to their children, was made also to them that are afar off, and to as many as the Lord shall call, Acts 2.39. For the promise that he should be heir of the world, was not to Abraham or his seed through the Law, but through the righteousness of faith, Rom. 4.13. And therefore it was of faith, that it might be by grace, to the end the promise might be sure to all the seed, not only to that which is of the Law, but to that also which is of the faith of Abraham, who is the father of us all, v. 16. That it might appear that God justified not Abraham for any peculiar carnal priviledge, but as a Believer, which is a reason common to him with all Believers: To whom also their faith shall be im∣puted for righteousness, v. 24. Godliness still is profitable to all things, having the promise of the life that now is, and of that which is to come, 1 Tim. 4.8.

Yea what difference there is in both these forementioned re∣spects, it is to our advantage: we have the most perfected Rule, and the fullest Promises; and we have many Promises fulfilled to us, which were not fulfilled to them in their daies, Heb. 11. last. And we are nearer the final accomplishment of all the promises.

6. They had the same Motives to faith, and patience, and godliness as we have: They could have no greater happiness offered them, nor any greater punishment threatned, to drive them from sin by fear: They could have no higher ends than ours; nor any nobler reasons to be religious. The same rea∣sons and ends did bring them through all temptations and diffi∣culties, to everlasting life, which we have also to satisfie us, and to carry us on, 2 Tim. 4.8.

7. The same spirit did illuminate, sanctifie and quicken them, which is illuminating, sanctifying, and quickening us. All the most excellent and heavenly endowments and workings of their souls, were wrought by the same operator who is still at work in all the Saints, Rom. 8.9. There are diversities of gifts,

but the same Spirit, 1 Cor. 12.4. We have the same Spirit of Faith, 2 Cor. 4.13. All that are Sons have the same Spirit of the Son, even the Spirit of Adoption, Gal. 4.6. Rom. 8.16.26. which is the Spirit of Power, of Love, and of a sound mind, 2 Tim. 1.7. We have the same Almighty Power within us, to destroy our sins, to raise up our sluggish hearts to God, to keep us in his Love, to overcome the flesh, which did all these excellent works in them. We are sealed with the same seal, and are known by the same mark, 1 John 3.24. and are actuated by the same heavenly principle as they were.

8. We are members of the same universal Church, which is the body of Christ: For there is but one body, whatever di∣versity of the members there be, Ephes. 4.4, 5, 6, 7, 12. 1 Cor. 12. We are members of the same City and Family of God, Ephes. 2.19. We are in the same Ship which conveyed them to the Haven: We are Disciples in the same School, where they learnt the way to life eternal: We are workmen in the same Vineyard, where they procured their reward.

9. They had the same work to do as we have; the same God to love and serve; the same Christ to believe in; the same Spi∣rit to obey; the same things to believe (in the main) the same things to desire and pray for; the same things to love, and the same to hate; the same things (in the main) which are sin to us, were sin to them, and the same life of holiness, temperance and righteousness, which is commanded us, was commanded them. They had the same temptations to resist, and the same fleshly mind to overcome, and the same senses, and appetites, and passions to rule; the same enemies to overcome; and the same or greater sufferings to bear, as is said before.

10. They had but the same means and helps as we have (except some Prophets and Apostles, and extraordinary per∣sons in one age:) And what they received of the Lord, they have delivered unto us, 1 Cor. 11.23. We have the same Gospel to to teach us; the same Sacraments to initiate and confirm us▪ the same Pastors and Teachers, for office, to instruct us, Ephes. 4.12, 13, 14, 16. Matth. 28.20. Fasting, and Prayer, and Thanksgiving, and Church-communion, and mutual Exhortation, which are our helps and means, were theirs.

11. The same method of Providence which carryed them on,

is still on foot for all the Saints, Psal. 145.9, 18. & 86.5. He broke them, and bound them up; he cast them down, and raised them, as he doth us now: He made them contrite, and then did comfort them: He led them through as rude a wil∣derness, and they had as many wild beasts to assault them, and as many dangers round about them as we have: They had seasons of adversity, and seasons of prosperity; their stormy and their sunshine daies; their troubles, which quickened their cryes to God, and the gracious answer of those cryes; and were led to Heaven in the same course of providence as we are.

12. And, to conclude, the same Heaven is prepared for us, and offered, yea given to us, which they possess. It is ours in right, though our title be not absolutely perfect, till we have finally presevered and overcome: We are heirs of God, and co-heirs with Christ, having his seal and earnest; if so be that we suffer with him, that we may be glorified with him, Rom. 15.16.17. The Kingdom is prepared for all them that love him. Christ prayed for all that the Father had given him; and for all that should believe by his Word, John 17.2, 20, 27. even that they may have eternal life, and may be with him where he is, to see his glory: Whosoever believeth shall not perish, but have everlasting life, John 3.16.

In all this you may see, how like their condition in this world was unto ours, and that our way is the same which all those have gone, that are now past all these snares and dangers, sins and miseries, in the presence of their Lord.

Direct. 5. When you have made these comparisons, think next what an excellent benefit it will be to you, to look thus be∣lievingly and frequently to the Saints, that are gone before you into glory. All these unspeakable benefits will follow it.

1. It will much quicken and confirm our faith: As we do the more easily trust the boat, and boat-man, when we see many thousand passengers safely landed by him: And we easily trust the Physician, when we see many thousands cured by him, who were once in our case; so it will greatly satisfie the soul against the suspicions and fears of unbelief, when faith seeth all the glorified Saints, that are actually, saved by Christ already, and have obtained all that we believe and seek: Methinks I

hear Henoch, Joshua, Abraham, Peter, Paul, John, Cyprian, Ma∣carius, Augustine, Melancthon, Calvin, Zanchius, Rogers, Brad∣ford, Hooper, Jewel, Grindal, Ʋsher, Hildersham, Ames, Dod, Baines, Bolton, Gataker, with thousands such, as men standing on the further side of the river, and calling to us that must come after them [Fear not the depths, or storms, or streams; trust boldly that vessel, and that faithful Pilot; we trusted him, and none of us have miscarried, but all of us are here landed safe: We were once in storms, and doubts, and fears, as you now are; but it is our diffidence, and not our confidence, which proved our infirmity and shame.] Who would not bold∣ly follow such a multitude of excellent persons, who have sped so well?

2. It will also much confirm our hope (that is, our glad expectation of the Crown) when our apprehensions of it grow dull and slack, and our feare do grow upon us, and we are rea∣dy to question whether ever such a happiness will be our lot, the sight of these that are now triumphing in the actual pos∣session, will banish despair, and much revive us: We cannot but think, they were once as low and bad as I, and had as ma∣ny difficulties to overcome: and why may not I then be as holy and as happy as they?

3. Such a sight will greatly quicken our desires, to attain their happiness, and to go their way: As when worldlings see the grandeur, and honours, and power of Great men (as they are yet called) it maketh them think, how brave a life is this? And as the sensual, when they see their companions in the Tavern, or Gaming-house, or Play-house, or the merry fool-house, as Solomon accounteth it, Eccles. 7.4. do long to be with them, and to partake of their beloved pleasure: so when by faith we see the departed Saints in glory, and think where our old ac∣quaintance are, and the multitudes of wise and holy souls, that are gone before, it will greatly stir up our sluggish desires, and make us long for the same felicity, and to be as near to God as they are.

4. And it will do much to direct us in the way: For we must follow them as they followed Christ. As the history of the Wars of Alexander, Caesar, Tamerlane, &c. will teach men how to fight for temporal tyrannical domination; so the

history of the Saints do teach us how to fight against spiritual wickednesses and powers, and how to take the prospering way. It is easie there to find, whether laziness or labour, whether sensuality or spirituality hath alwaies been the way to Heaven? Whether Saints were gluttons, drunkards, whore∣mongers, riotous, licentious and proud, or temporate, chaste, mortified and humble? whether the Saints were the scorners, or the scorned, the oppressors, or the oppressed, the persecu∣tors, or the persecuted; the burdens, or the blessings of the times they lived in: When the world is divided about mat∣ters of Religion, and every Party hath a several way, for the Unity, and the Reformation, and the Communion of the Churches, and the right Government, Discipline and Worship∣ing of God; how easie and safe is it (in the main, and in all things of necessity) to look back and see which way it was that Peter and Paul did go to Heaven by; and what terms they were on which their Union, Communion, Government, Dis∣cipline and Worship were performed.

5. The sight of blessed souls by faith, will also increase the Resolution and Fortitude of the mind. Faintness and pusilani∣mity seize upon us when we look only on the difficulties and dangers: But when we see the thousands that have over∣come them all, by the same means which we are called to use; it steeleth our courage, and maketh us resolve to break through all: When we think only how mortal our diseases are, our hearts do fail us: But when all that were cured of the very same, do call to us, and say, [Never fear; there is no disease too hard for your Physician; he hath cured us of the very same, and cureth all that ever trust him, and use his remedies] This will embolden a fainting mind. Therefore in the fore-cited text, Heb. 6.12. It is said, Be not slothful (which there meaneth, such as faint with despondency, despair or fears) but followers of them who by faith and patience inherit the pro∣mises.] When we look on the Saints tribulations for the faith, we are apt to faint (as some do that stand by another that is under the Surgeons hands) Ephes. 3.13. But when we see them in triumph, it cureth our cowardize (and it is they only that labour and faint not, that are crowned, and that reap in due season, &c. Rev. 2.3. Gal. 6.9.) that is, who faint not into

cessation, or so as to be overcome.) Do you think when the Israelites passed through the Red Sea, that the Leaders had not the greatest tryal? and that it was not an exceeding in∣crease of their courage, who came after in the rear, when they saw most of their brethren safely passed through? Look be∣lievingly upon the souls in Heaven, and you will do or suffer any thing to follow them.

6. And it will greatly provoke us to diligence in well doing: Look up to your Brethren, and you will mend your pace. If a horse be going towards his Pasture, he will go chearfully; especially when he seeth his companions there. It will make us pray hard, and meditate studiously, and work laboriously, and watch diligently, that we may be with Christ, where our Brethren are, and receive the end of our faith and labour.

7. And to see our Brethren in Heaven before us, will greatly help us to suffer for Christ, and to be patient in any tribulation which befalleth us. When we see them in glory, we shall source stay to complain of the soulness or narrowness of the way: but look before us, and go on through all. Or if the flesh do re∣pine, and our hearts begin to fail us, it will make us lift up the hands which hang down, and the feeble knees, and make strait paths for our feet, Heb. 12.12, 13. and to gird up the loins of our minds, and be sober, and hope to the end, 1 Pet. 1.13. When we look forward to the end of former sufferers, it will cause us to possess our souls in patience, and to let it have its perfect work.

8. It will much overcome the fears of death: It is no small abatement of them that Cicero, and such honest Heathens had, to think of the thousands of their worthiest Ancestors, and that they were to go the common way of all mankind: But how much more may it encourage a Believer, to think that he is not only to go the way of all the world, through the gate of mortality; but the way also which all Gods Saints have gone (save Henoch and Elias) who are now in Heaven. Thus died all the Prophets, and the holy men of God; yea Jesus Christ himself, before us; that death might be conquered when it seemed to have conquered, Heb. 2.14.

9. It will do much to raise us from hypocritical reserves, and temporizings, and from lukewarmness, and resting in low

degrees. When our conversation is with the holy ones above, we shall have upon our minds an ambition to attain to their degrees; and to do Gods will on Earth, as it is done in Hea∣ven. It will much encline us to the highest and noblest sort of duty, which the spirits of the just made perfect do per∣form. He that converseth only with his own sad, tempted, sinful heart, and with tempted, faulty, mourning Christians, may learn to confess, and mourn, and weep, and pray: But he that also converseth with glorified spirits, will be so rapt up with their heavenly melody, that he will learn and long to love God more fervently, to praise him more chearfully, and to give him thanks more abundantly for his mercies. Heaven-work is learnt by a heavenly mind, in the use of a heavenly con∣versation.

10. And to look much at our Brethren that are now in glory, will also fill our lives with pleasures, and make our Re∣ligion our continual joy; and will help us to a foretaste of Heaven on Earth: For we shall as it were take our selves to be almost with then; and their melodies will be our delight; and love to them, will make their joyes to be our own. And though it is the sight of God and our Mediatour by faith, which must be our chiefest hope and joy; yet while we are here men in flesh, yea more when we have laid by flesh and blood, the pre∣sence of all the blessed spirits, and heavenly host, will be a great, though subordinate part of our heavenly felicity and delight.

Direct. 6. When you have gone thus far, consider what obligations lie upon you to converse by Faith with your Brethren in Heaven, and to look up frequently to their state and work.

1. Your necessary Love to God requireth it: For as your Love to him must be shewed by your loving his Image in your Brethren; so it requireth you, to love them most that are likest God: or else you love them not for his likeness. And it re∣quireth you to love them most whom God loveth most; and that is those that are likest him, and nearest him. And he that loveth God in his creatures, and loveth any one truly for God, must love the Angels and perfected Spirits best, because they love him best, and are nearest him, and likest to him, and are also most beloved by him.

2. The common nature of Love and Humanity requireth it: For it requireth us to love that best which is best; (as is said) But the blessed ones in Heaven are better than any here on Earth; and therefore should be better loved.

3. The nature of our Love to the Saints requireth it: For if we love them as Saints and Godly, we shall love those most that are most holy; and that is the blessed ones above. And if we love them most, we shall certainly mind them, and converse with them by Faith, and not be voluntary strangers to them.

4. It is part of that heavenly conversation, which is com∣mended to us, Phil. 3.20, 21. When it is said, that our con∣versation is in Heaven, it signifieth that our Burgeship is there, and our interest and great concerns are there, and our dwelling is there, and our trading and thriving business is there, and for it; and our friends and fellow-citizens, and those that we daily trade and converse with, in love and familiarity, are there; even as our God, and our Head, and our Inheritance is there. He never knew a heavenly conversation, that pretending there to know God alone, hath no converse with his holy ones that attend him; and doth not live as a member of their society in the City of God; that doth not with some delight behold their holiness, unity and order, &c.

5. The honouring of God and our Redeemer doth require it, (that we daily converse with the Saints in Heaven:) Because it is in them that God is seen, in the greatest glory of his Love; and it is in them that the Power, and Efficacy, and Love of our dear Redeemer most appeareth. You judge now of the Father by his Children, and of the Physician by his Patients, and of the Builder by the House, and of the Captain by his Victories. And if you see no better children of God, than such childish crying, feeble, froward, diseased, burdensome ones as we are, you will rob him of the chief of this his honour. And if you look at none of the Patients of our Saviour, but such lame and languid, pained, groaning, diseased, half-cured ones as we; you will rob him of the glory of his skill and cures. And if you look but to such an imperfect broken fabrick, as the Church on Earth, you will dishonour the Builder. And if you look to no other Victories of Christ and his Spirit, but what

is made in this confused, dark, and bedlam world, you will be tempted to dishonour his conduct and his conquests. But if you will look to his Children in Heaven, who are perfected in his Love and Likeness, and to Christs Patients which are there perfectly cured, and to his Building in the heavenly unity and glory, and to all his Victories as there compleat, then you will give him the glory which is his due, Rev. 21. & 22. 2 Thes. 1.10, 11, 12.

6. So also you will dishonour Religion, and the Church, if you converse not with the Saints above. For the reasons last given: For you will judge of the Church, and of Religion, by such im∣perfect things as here you see, where men turn Religion to the service of their worldly interests and ends, and fight for am∣bition, faction, tyranny, usurpation, and worldly lusts, under the sacred names of Religion and the Church; and for the pretended Love of Christ, and one another, do tear the Church into shreds, and worry, and hunt, and devour one another: You will be tempted to be Infidels, if you do not here converse with the sincere, humble, holy, charitable Chri∣stians and look up to Heaven to perfect souls: And then you will see a Church that is truly amiable, holy, unanimous and glorious in perfect Love.

7. If you look not up to those in Heaven, you will quite misunderstand the providences of God, in the prosperity of the wicked, and the sufferings of the Saints, and the changes that are usually made on Earth: You will begin to think, that sin is safe, and the wicked are not so miserable as they are, nor godly diligence so profitable a thing; you will not know the reasons of providence, unless you can see unto the end: And the ultimate end is not on Earth. But go into the Sanctuary, and take the prospective of the promise, and look to the blessed souls with Christ, and all the riddle will be expounded to you, and you will be reconciled to all the providences of God: You are strange to truth, if you are strange to the triumphing Saints in Heaven.

8. The progressive nature of your faith and godliness re∣quireth it. You are travelling to Heaven, where the blessed are, and are nearer to them than when you first believed: And the nearer you are to them, the more you should mind them,

and by Faith and Love be familiar with them: And when you are almost at home, you should be even ready to embrace your friends at the meeting.

9. Your Relation to the blessed Spirits doth require it; and your Christian and ingenuous disposition towards them. 1. Are they not such as were latety near you in the flesh; some of them your dearest companions and friends; and should you caus∣lesly forget them? 2. Are they not not now your friends who love you better than they could do on earth? Doubtless their knowledge and memory is not grown less, to forget you, if once they knew you; but they are like to know much more: And their Goodness being increased, their Love is increased, and not diminished. 3. And you belong to the same Society with them; even to the Body or Church of Christ, whose nobler part above, and inferiour part on Earth, do make up the whole. Is it not expresly said, Heb. 12.22, 23. that we are come unto Mount Zion, and unto the City of the Living God, the heavenly Jerusalem, and to an innumerable company of An∣gels, and to the general Assembly, and Church of the first born, which are written in Heaven? (that is, to those which as the first born, are most noble, and possessed of the heavenly inheri∣tance, and are there entered inhabitants already:) And to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediatour of the New Covenant, &c. And what is it to come to them, but to come, or be joyned to that Society, of which they are the nobler part? Will you be Fellow-Citizens with them, and have no communion with them, nor seriously remember them? How can you remember God himself, and not remember those that are his Courtiers, and nearer to him than you are? And how can you think of Christ, and not think of his Body? Or how can you think of his Body, and forget the most excellent and honourable parts? Or how can you re∣member your selves, and forget your chiefest Friends and Lovers?

10. The very nature of the Life of Faith requireth us, to look much to the departed Saints: The Life of Faith consist∣eth in our conversing with the things unseen; as the life of sight or sense is our conversing with things seen: If you love, and think on none of the Saints, but those that are within your

sight, you live (so far) but as by sight: Though Faith live not upon Saints properly, but on God, and our Redeemer; yet it liveth and converseth with the Saints: If it work aright, it will as it were set you among them, and make you live on Earth, as if you heard their songs of praise, and saw their Thrones of Glory.

11. The present necessities of your condition in this world, do require you to look much to the Saints above (as is before shewed in the benefits recited:) We live here among such persons and things as are objects of continual sorrow to us: And have we not need of some more comfortable company? If you had nothing at home but chiding, and discontent, and poverty, you will be willing of so much recreation, as to be invited to feast sometimes, where there is plenty, pleasure and content. If you lived among groaning, sick or melancholy persons in an Hospital, you would be glad sometimes of merryer company, a little to refresh your minds. Alas, what a deal of sin do we daily see or hear of? and what a deal of sorrow is round about us? What are our News-books filled with, or the daily re∣ports which come to our ears, but sin, and sorrow, vanity and vexation? what is the employment of most of the world? what is it that Court and Country, City, and all Societies ring of, but vanity and vexation, sin and sorrow? And is not a walk in Heaven with better company, a pleasure desirable in such a case? What grief must needs dwell on the minds of sober Ca∣tholick Christians, to see the Church on earth so torn, so worryed; so reproached as it is throughout the earth? so torn in pieces by its zealous ignorant self-conceited Pastors and Members? so worryed by its open and secret enemies; even by the usurping tyrannizing Wolves in Sheeps cloathing, who spare not the flock? Matth. 7.15. & 10.16. Acts 20.29. so reproached by the world of Infidels and Heathens, who fly from it as from an infected City, and say [Christians are drunkards, and deceivers, and lyars; they are all in pieces among themselves; they revile and persecute one another; we will therefore be no Christians.] How sad is it to see the one part of the world professing Christianity, to make it odious by their wickedness, and their divisions; and the rest of the world abhorring it, because these have made it seem odious to them?

How sad is it to hear all Christians speak of love and Con∣cord, Unity and Peace, while few of them know the way of Peace, or how to hold their own hands from tearing the Church into more pieces, while these peaceable words are in their mouths? To see the Pastors and People, as if it were for Unity and Peace, contriving the ruine of all that are not of their Party and Way, and studying how to extirpate one another; and multiplyjng snares and stumbling blocks, as ne∣cessary means to heal the Church! How sad is it to see▪ so great a faction as the Roman Kingdom (for it is more properly a Kingdom than a Church) to lay the necessary Ʋnity and Com∣munion of all the Churches, upon so many forgeries of their own; upon the supposed certainty of the falseness of all mens senses (in the point of Transubstantiation) and upon the sub∣jection of the Church to an universal usurpes, and to keep up ignorance, lest knowledge (by reading the translated Scriptures, and such Books as do detect their frauds) should mart their markets, and spoil their trade? To see their Prelates take their own domination, wealth and greatness, to be really the prosperity of the Church, and the interest of the Gospel and Kingdom of Christ; and to promote the Gospel by silencing or prohibiting the most able, zealous, faithful Preachers of it; and to go with a drawn sword among the people, and say, Love us, or we will kill you: Love Christ and us, or the inqui∣sition and wrack shall reach you love: To see them take the terrifying of men by corporal penalties, to be their chiefest work, and the way of Love to be but such popularity as de∣stroyeth the Church▪ Will not now and then a walk in Heaven, be a great refreshing to the mind that hath been long haunted with such hideous and ugly specters as all these? Will not some converse with the most wises and holy, and peaceable Society, whose Life is Love, be a great recreation to your minds, when such sights as these have made them sad?

Moreover, you have many burdens of your own to bear; your own ignorance, your own temptations, your passions, your wants, and worst of all, the relicks of your sin, which you cannot bear with that hope and support which is needful to you, without oft looking to the happiness of those that

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

have overcome all these, and are now at rest.

And you have many excellent duties to perform, which will not be so well done without looking oft on such a Copy. Yea you have the fears of death to overcome, which will not be so easily done, as by looking to all the world of souls, that have already gone that way before you.

Yea in your converse with God himself, though you have one only sufficient Mediator, you will cast your selves upon great disadvantages, if your thoughts leave out the blessed society of Saints and Angels, who are nearest to him: You cast away your stepping-stones, or stairs of ascent, and you will but tempt your selves to look at God, as through the great interposing gulf; and hinder the needful familiarity of your thoughts above. Neg∣lect not then a help so needful to you in your present state.

12. Lastly, The remembrance and observation of the hea∣venly inhabitants, is the way that is commended and com∣manded to all Believers, and that as part of their ordinary duty, in their prayers to God. He hath not only minded us that Abraham, Isaac and Jacob are still living, to prove the re∣surrection, Matth. 12.27. but hath also comforted the ex∣pectants of Heaven, by describing the joy of Lazarus as in Abrahams bosome, Luke 16.22, 23. and introduced Abraham as pleading Lazarus's cause, v. 25, 26. And hath made it a part of the comfortable description of his Kingdom, that we shall sit down with Abraham, Isaac and Jacob in it, Matth. 8.11. And when he would appear transfigured in a glimpse of his glory, to Peter, James and John, he would not do it alone, but with Moses and Elias talking with him, Matth. 17. And the comfort which Paul giveth to the suffering Thessalonians, is Rest with us, 2 Thes. 1.6. not only Rest with Christ, but with his servants: And when he describeth the glory of Christs ap∣pearing, it is, that He shall come to be glorified in his Saints, and admired in all them that do believe, vers. 11, 12. As himself de∣scribeth his appearing as with his glorious Angels, Mat. 25.31. All the holy Angels with him. Whether it be all the blessed Spi∣rits of the higher worlds, or only all those of them, who were deputed to the service of the Church on earth (Matth. 18.10.) and so were made Angels to man, I pass over. And Henoch the seventh from Adam prophesied, saying, Behold the Lord cometh

with ten thousands of his Saints, &c, Jude v. 14. Many other Scriptures tell us, that we must not leave out the Saints and Angels, when we look towards Heaven by faith, and when we converse and walk above.

But this is but as on the by: That which I intend for your special observation, is, the third Petition of the Lords Prayer, where the annexed clause (which seemeth to referr to all the three first Petitions) doth set the heavenly Church before us, as the Pattern of that obedience to the will of God, which both we, and all the world must imitate, and pray to God that we may imitate. [Thy Will be done on Earth, as it is done in Heaven.] Here Christ requireth all Christians in Prayer, to look up to the Heavenly Society, and to consider how they do the Will of God, and to make it their Pattern, and in their daily Prayers, as men that long for their celestial perfection, to pray that they may become their imitators: even as the Scholars in the lowest form in the school, must look at those in the highest form, and desire and endeavour to attain to their degree. You see them that this is a commanded ordinary duty.

Direct. 7. Consider next wherein it is that your converse with Angels, and the perfected spirits of the just consisteth; that you may neither by your mistake, neglect it, nor carry it too far.

I. Negatively: 1. It is not a Deifying them, as the Heathen did their Hero's, and their Divi: They are still but Gods Mi∣nisters, and must have nothing ascribed to them of the Divine Prerogative.

2. Nor doth it consist in building Temples and Altars to their honour, which savoureth at least of a compliance with Idolatry.

3. Nor doth it at all consist in praying to them. 1. Because, as we know that they are not omnipresent, or omniscient; so 2. We know not at all when they are present, and when they do hear us, and when not. 3. Nor do we know which of them it is that is at any time present with us. 4. Nor have we any precept, president, promise, or other encouragement to such prayers in Gods Word, but rather much to keep us from it.

4. Nor yet is it in desiring them to pray for us: For that

which is their duty, they better know than we; and it is little that we know of their capacities or opportunities. And we have no Word of God neither to encourage us to this.

5. Nor doth it consist in chusing any one of them above the rest, for our guardian and protector; and so committing our selves to their care. For we have no reason to be so pre∣sumptuous, as to think that we have the choice of our own Protector; or that it is a matter at all referred to us; or that they will undertake it ever the more for our choice.

6. Nor yet may we pretend to know what particular Saint or Angel is deputed of God to our protection: For there is not the least discovery of it in Nature, or in the Word of God: And he that pretendeth extraordinary revelation of it, must be sure to prove it.

7. Nor may we pray for them, as if they were in purgatory, or in any misery or danger which did need our prayers for them: For we have neither reason to believe the thing, nor any precept or encouragement to the work.

And as all these seven are unlawful things, so these also that follow must be medled with very tenderly and cautelously.

1. Our Praises of them, must be sober and wary; and such as are in a plain tendency to the praises of God and godliness, lest before we are aware, we kindle superstition in the minds of the auditors. Praise them we may; but with a care of the manner, measure and consequents, and with a due respect to the praise of God.

2. Our Prayers for the Resurrection of their bodies, and their solemn Justification at the day of Judgment, though lawful in it self, yet must be done with very great caution. And it is fitter that we pray together in general for the Resurrection of All the members of Christ, both those that are dead, and those that will be, than to fix upon the dead distinctly, because as we have no precept or example for it in the Scriptures; so the minds of the hearers (if it be publick) may easily abuse our example to errour and excess.

3. Our thankfulness to them for their love and benefits, must be very cautelously expressed: Not by a verbal thanksgiving to them, of whom we are uncertain when they hear us: Nor yet in any such language as tendeth to encroach upon the

honour of our great Benefactor; nor to acknowledge any more as from them, than as the Ministers of Christ.

4. And in our acknowledgements of their general prayers for the Church, we must take heed of feigning them to be more particular than we can prove that they are.

5. And we must take heed of all such Rhetorical Prosopopeia's as tend to delude the hearers or the readers; as if we would draw them to believe the presence and audience of those spirits which we intend not to express.

6. And our honouring of the memory of their Martyrdom or Holiness, must be so cautelous, that it tend not to Idolatry or Superstition: It is lawful in it self to keep the relicks of a Saint or a Friend, and to keep a solemn thankful memorial of Gods mercy to his Church, in her most excellent helpers, and successfullest instruments of her good: But in a time when these are commonly abused to superstition, the consequents may make that evil, which in other circumstances might be good. When the Primitive Pastors led their people, some∣times to the places where their neighbours suffered Martyrdom for Christ, and there praised God for their praised constancy, to encourage the people, and engage themselves to be true to Christ, and die as constantly as others did; this then had good effects; and if it had been used more cautelously, had been laudable: But they did not foresee the great inconveniencies of relicks, pilgrimages, prayers to Saints, &c. which in after-ages it introduced: And now, it must be with very great caution indeed, if we will imitate them.

7. To pray to God to hear their general prayers for the Church, (such as those mentioned, Rev. 6.9, 10.) doth intimate no false doctrine that I know of. But it is a practice that hath danger, and no Scripture precept or example to encourage it, nor solid reason, that I remember: And if God would have had us used it, it's like he would have made it known.

II. Affirmatively: Our converse with those in Heaven consisteth in all these parts.

1. We must acknowledge our Relation to them, and not think that they are nothing to us.

2. We must not forget them, but see them by faith, and take it as part of our daily business to have some daily conversation with them.

3. We must love them with a peculiar love; even better than we love the godly upon earth: because they are better, and liker unto God, and love him more, and are more beloved by him.

4. We must specially rejoyce that God is glorified in and by them; and look often to them as the more illustrious re∣presenters of the Divine Perfections, than any of the Saints on Earth.

5. We must greatly rejoyce in their own felicity and glory; even as if it were our own. If we did see with our eyes our old dear friend, as Lazarus in Abraham's bosome, triumphing now in the glory of the blessed, we could not chuse but be daily very glad on their behalf; to see and think, O what fe∣licity do my friends enjoy! And faith should make it in some measure to you, as if you saw it.

6. We must have a grateful sense in our minds of their love to us; and must give God thanks for his Angels ministrations for us. For doubtless, as they are wiser and better than any of our friends on earth; so they have a better, a purer and di∣viner kind of Love to us, than these below have. And the An∣gels disdain not to be Christs servants for our good; yea for our salvation, Heb. 1.14. For, are they not all ministring spirits, sent forth to minister for them, who shall be heirs of salvation, Matth. 18.10. Their Angels alwaies behold the face of my Fa∣ther in Heaven, Psal. 34.7. The Angel of the Lord campeth round about them that fear him, and delivereth them, Psal. 91.11. He shall give his Angels charge over thee, to keep thee in all thy waies. They shall bear thee up in their hands, lest thou dash thy foot against a stone, Luke 15.10. There is joy in the presence of the Angels of God over one sinner that repenteth, Luke 16.22. The beggar dyed and was carryed by Angels into Abrahams bosome. Though the great Love is that of God our Creator, Redeemer and San∣ctifier, and our chiefest gratitude is due to him; even for the benefit which we have by any of his creatures; yet love and mental thankfulness is due to the rational creatures which are his voluntary instruments; because they do what they do out of real love to us; otherwise we should owe thankfulness to none, either benefactor, friend or parents.

7. And our believing converse with the blessed spirits, must

make us earnestly desire to be like them; even to be as like them here as possibly we may, and to be with them, that we may be perfect as they are perfect. We must long to be near God, as they are, and to know him, and love him, as they do; and this holy ambition is well pleasing to God: Though we must not desire to be as God, we must desire to know and love him perfectly.

8. And hence we must proceed to a sober imitation of them as they are now employed in Heaven: Not in those particulars wherein their case and ours differ (as to thank God for that conquest which they have made, and that glory which they do possess, &c.) But in all those duties, which in some degree, belong to us as well as them.

For instance, Ask what kind of Religion is likest to that which is in Heaven? Is it studying bare words, and disputing about things unprofitable, or contending and quarrelling about precedency, preheminence or domination? Or is it not rather the clearest knowledge, and the ferventest Love of God, and all his holy ones, and the fullest content, delight and rest of the soul in God, and the highest praises and thanksgivings, with the readiest and chearfullest obedience.

And what kind of Religious performances are most ex∣cellent which we must principally intend? Groans, and tears, and penitent confessions, and moans, are very suitable to our present state, while we have sin and suffering: But surely they are duties of the lower rank: For Heaven more aboundeth with praises and thanksgiving; and therefore we must labour to be fitter for them, and more abundant in them; not casting off any needful humiliations, and penitent complaints; but grow∣ing as fast as we can above the necessity of them, by conquering the sin which is the cause.

So ask, what is it that would make the Church on Earth to be likest to that part which is in Heaven? Is it striving what Pastors shall be greatest, or have precedency, or be called gra∣cious Lords or Benefactors? Luke 22.24, 25, 26. 1 Pet. 5.3, 4, 5. Or is it in making the flock of Christ, to dread the secular power of the Shepherds, and tremble before them, as they do before the Wolf? Or is it in a proud conceit of the peoples power to ordain their Pastors, and to rule them and themselves

by a major vote? Or in a supercilious condemning the mem∣bers of Christ, and a proud contempt of others as too unholy for our communion, when we never had authority to try or judge them? Is it in the multitude of Sects and divisions▪ every one saying, Our party, and our way is best? Surely all this is unlike to Heaven: It is rather in the Wisdom, and Holi∣ness and Ʋnity of all the members: When they all know God, especially in his Love and Goodness, and when they fervently love him, and chearfully and universally obey him; and when they love each other fervently, and with a pure heart, and without divisions do hold the unity of the Spirit in the bond of peace; and with one heart, and mind, and mouth, do glo∣rifie God and our Redeemer. Leaving that Church-Judgment to the Pastors which Christ hath put into their hands; and leaving Gods part of Judgment unto himself. This is to be like to our heavenly exemplar, and to do Gods Will on Earth as it is done in Heaven, Ephes. 4.2, 3, 4, 11, 12, 16.

9. And we must also look back to the examples of their lives, while they were on earth; and see wherein they are to be imitated as the imitators of Jesus Christ: which way went they to Heaven before us?

10. Lastly, We must give God thanks on their behalf; for making them so perfect, and bringing them so near him, and saving them from sin, and Satan, and the world, and bringing them safe to Heaven, through so many temptations, difficulties and sufferings: For making them such instruments of his glory, in their times, and shewing his glory upon them and to them in the Heavens? For making them such blessings to the world in their generations, and for giving us in them such patterns of faith, obedience and patience, and making them so great encouragements to us, who may the more bold∣ly follow them in faith, duty and sufferings, who have con∣quered all, and sped so well: For, shewing us by faith their present state of glory with Christ, for our confirmation and consolation. Thus far, in all these ten particulars, we must have a heavenly conversation with the glorified by Faith.

Direct. 8. Consider next wherein your imitation of the ex∣ample of their lives on earth consisteth.

And it is 1. Not in committing any of their sins, nor

indulging any such weaknesses in our selves, as any of them were guilty of. 2. Nor in extenuating a sin, or thinking ever the better of it, because it was theirs. 3. Nor in doing as they did in exempted cases, wherein their Law and ours differed (as in the marriage of Adams children, in the Jews Polygamy, &c. 4. Nor in imitating them in things indifferent, or acci∣dental, that were never intended for imitation, nor done as morally good or evil. 5. Nor in pretending to, or expecting of their extraordinary Revelations, Inspirations, or Miracles. 6. Nor in pretending the high attainments of the more ex∣cellent, to be the necessary measure of all that shall be saved, or the Rule of our Church-Communion: Our imitation of them consisteth in no such things as these.

But it consisteth in these.

1. That you fix upon the same ultimate Ends as they did. That you aim at the same Glory of God, and chuse the same everlasting felicity.

2. That you chuse the same Guide and Captain of your sal∣vation; the same Mediator between God and man; the same Teacher and Ruler of the Church, and the same sacrifice for sin, and Intercessor with the Father.

3. That you believe the same Gospel, and build upon the same Promises, and live by the same Rule, the Word of God.

4. That you obey the same Spirit, and trust to the same Sanctifier, and Comforter, and Illuminater, to illuminate, sanctifie and comfort your souls.

5. That you exercise all the same graces of Faith, Hope, Love, Repentance, Obedience, Patience, as they did.

6. That you live upon the same Truths, and be moved by the same Motives as they lived upon, and were moved by.

7. That you avoid the same sins as they avoided; and see what they feared, and fled from, and made conscience of, that you may do the same.

8. That you chuse and use the same kind of company, helps and means of grace (so far as yours and theirs are the same) as they have done: And think not to find a nearer, or another way to that state of happiness which they are come ••o, Phil. 3.16. Walk by the same Rule, and mind the same things,

and if in any thing ye be otherwise minded, God shall reveal even this unto you. If any preach another Gospel, let him be accursed, Gal. 1.7, 8. Mark them which cause divisions and offences con∣trary to the doctrine which you have learned, and avoid them, Rom. 16.17. Heb. 6.11. We desire that every one of you do shew the same diligence, to the full assurance of hope to the end, that you be not slothful, but followers of them, &c.

9. That you avoid, resist, and overcome the same tempta∣tions, as they did, who now are crowned.

10. That you bear the same cross, and exercise the same faith, and hope, and patience, unto the end, 1 Pet. 4.1. Arm your selves with the same mind, &c.

In brief, this is the true imitation of the Saints.

Direct 9. Never suffer your life of sense to engage you so deeply in sensible converse with men on earth, as to forget your heavenly relations and society; but live as men that unfeigned∣ly believe, that you have a more high, and noble converse every day to mind.

If you are Believers indeed, let your faith go along with the souls of your departed friends, into glory: And if you have forgot them by an unfriendly negligence, renew your acquain∣tance with them. Think not that those only that live on earth, are fit for our converse, and our comfort: Will you converse with none but ignorant, selfish, worldly sinners? Are you more contemptuous of the heavenly inhabitants, than the Gentleman in hell torments was, Luke 16.26, 27. that thought one from the dead, though it had been but a beggar, would have been reverenced even by his sensual brethren on earth, so far as to have perswaded them unto saving Repentance. I tell you, a dead mans skull is oft-times a more profitable compa∣nion, than most that you shall converse with in the common world. The dust of your departed friends, and the clay that corps are turned into, is a good medicine for those eyes that are blinded with the dust of worldly vanities. Much more should you keep your acquaintance with the soul, which may, for all the distance, be perhaps more useful to you, than it was in the flesh. Alas, how carnally, and coldly, or seldom, do most Professors look at their Brethren, and at the Angelical hosts that are above. They long for our conversion, and mind

our great concernments, and rejoyce in our felicity; and shall we be so swinishly ungrateful, as seldom to look up, and re∣member their high and blessed state?

Many think that they have no more business with their de∣ceased friends, than to see them decently interred, and to mourn over them, as if their removal were their loss; or to grieve for our own loss, when we perceive their places empty; but we scarce look up after them with an eye of faith, much less do we daily maintain our communion with them in Heaven: When Christ was taken up, his Disciples gazed after him, Act. 1.10. Stephen looked up stedfastly into Heaven, and saw Christ sitting at the right hand of God, Acts 7.55. And how seldome, how slightly do we look up, either to Jesus, his An∣gels, or his Saints.

I tell you Sirs, you have not done with your friends when you have buryed their flesh. They have left you their holy examples: They are entered before you into rest: You are hastening after them, and must be quickly with them, if you are true Believers: You must see them every day by faith: When you look to Christ, you must look to them, as his be∣loved friends, entertained by him in his family of glory. When you look up to Heaven, remember that they are there: When you think of coming thither, remember that you must there meet them. You must honour their memories more than you did on earth, because they are more honourable, being more honoured of God. You must love them better than you did when they were on earth, because they are better, and so more lovely: You must rejoyce much more for their felicity, than you did whilest they were on earth; because they are in∣comparably more happy than they were. Either you believe this, or you do not. If you do not believe that the dead are blessed that die in the Lord, and rest from their labours, and are with Christ in Paradise, why do you seem Christians? If you do believe it, why do you not more rejoyce with your glo∣rified friends, than you would have done, if they had been ad∣vanced to the greatest honours in the world? It is the natural duty of friends, to mourn with them that mourn, and to rejoyce with them that rejoyce; and if one member be ho∣noured or dishonoured, the rest of the body are accordingly

affected. Do not your sorrows then instead of joyes, tell all men that you believe that your friends are gone to sor∣row, and not to joy? If not, you are very selfish or incon∣siderate.

Direct. 10. Lastly, Let not your aversation to Popery, turn to a facti••us partial forsaking of Gods Truth, and your own duty and consolation, in this point. Abundance of Chri∣stians have taken up opinions in Religion, upon the love and honour of the parties that they took them of; and being pos∣sessed with a just dislike of Popery in the main, they suspect and cast away, not a few great truths and duties upon a false information, that they are parts of Popery. It hath grieved 〈…〉〈…〉 ••han once to hear religious persons come from hear∣i••g 〈◊〉〈◊〉 Ministers with disdain and censure, saying that they prayed for the dead; and all their proof was that [Thanks∣giving is a part of prayer: but they gave God thanks for the glo∣rification of the spirits of the Just; therefore they prayed for them.] And so have they argued, because they have read the 1 Cor. 15. at the grave; or because they have preached a Funeral Ser∣mon while the Corpse was present, or because they prayed then for themselves, or for the Church. Alas, for the childish ignorance, and pievishness, and foolish wranglings of many Christians, who think they are better than their neighbours! How much is Christs family dishonoured by his silly froward children? And they will not be instructed by their friends; and therefore they are posted up, and openly reproached by their enemies. Have Angels or heavenly Saints deserved so ill of God or us, that we should be so shy of their commu∣nion? Are they nothing to us? Have we nothing to do with them? Have we cause to be ashamed of them? Is their honour any dishonour to God or us; if it be no more than what is their due? Can we give so much love, respect and honour to Magistrates, Ministers, and Friends on earth (im∣perfect, sinful, troublesome mortals:) and shall we think that all is idolatrous, or cast away, which is given to them that so far excel us? Is it your design to make Heaven either contemptible or strange to men on earth? Or would you per∣swade the world, that the souls of the Saints are not immortal, but perish as the bruits? Or that there is no Heaven? Or

that God is there alone without any company? Are so many fond of the opinion of a Personal Reign on Earth, for Christ with his holy ones; and yet is it Popery so much as to speak honourably and joyfully of the Saints in Heaven? My Brethren, these things declare you yet to be too dark, too factious, and too carnal; and to hold the faith of our Lord Jesus Christ, with respect to parties, sides and persons. Christ taketh not his Saints as strangers to him: He that judgeth men as they love and use him, in the least of his Brethren upon Earth, will not so soon censure and quarrel with us as the Sectary will do for loving and honouring him in his Saints in Heaven; for it is his will and prayer that they be with him where he is to behold his glory, John 12.26. & 17.24. And he will come with his holy Angels to be glori∣fied in his Saints (who shall judge the world and Angels) and to be admired in all them that do now believe, 2 Thes. 1.10, 11, 12.

CHAP. XXVII. How to receive the Sentence of Death; and how to die by Faith.

HAving said so much of this elsewhere (in my Books called, A Believers last work: The last Enemy: My Christian Directory: Treatise of Self-denyal, &c.) I shall be here but very brief.

I. For the first Case, before sickness cometh:

Direct. 1. Be sure that you settle your Belief of the life to come, that your Faith may not fail.

Direct. 2. Expect Death as seriously all your life, as wise Believers are obliged to do: That is, as men that are alwaies sure to die; as men that are never sure to live a moment longer; as men that are sure that life will be short, and death is not far off; and as foreseeing what it is to die; of what eternal consequence; and what will then appear to be necessary to your safe, and to your comfortable change.

Direct. 3. All your daies habituate your souls to believing,

sweet enlarged thoughts of the infinite Goodness and Love of God, to whom you go, and with whom you hope to live for ever.

Direct. 4. Dwell in the studies of a crucified and glorified Christ, who is the way, the truth and life; who must be your hope in life and death, Ephes. 3.17, 18, 19.

Direct. 5. Keep clear your evidences of your right to Christ, and all his Promises; by keeping grace or the heavenly nature, in life, activity and increase, 2 Pet. 1.10. 2 Cor. 13.5. John 15, 1, &c. 1 John 3.

Direct. 6. Consider often of the possession which your nature in Christ hath already of Heaven; and how highly it is ad∣vanced, and how near his relation is, and how dear his love is to his weakest members upon earth: And that as souls in Heaven have an inclination and desire to communicate their own felicity to their bodies; so hath Christ as to his body the Church, John 17.24. Ephes. 5.25, 27, &c.

Direct. 7. Look to the Heavenly Host, and those who have lived before you, or with you in the flesh, to make the thoughts of Heaven the more familiar to you (as in the for∣mer chapter.)

Direct. 8. Improve all Afflictions, yea the plague of sin it self, to make you weary of this world, and willing to be gone to Christ, Rom. 7.

Direct. 9. Be much with God in Prayer, Meditation, and other heart-raising duties; that you may not by strangeness to him be dismayed.

Direct. 10. Live not in the guilt of any wilful sin, nor in any slothful neglect of duty, lest guilt breed terrour, and make you fly from God your Judge. But especially study to re∣deem your time, and to do all the good you can i•• the world, and to live as totally devoted to God, as conscious that you live to no carnal interest, but desire to serve him with all you have; and your consciences testimony of this, will abun∣dantly take off the terrours of death (whatever any erroneous ones may say to the contrary, for fear of being guilty of con∣ceits of merit.) A fruitful life is a great preparative for death, 2 Tim. 4.8. 2 Cor. 1.12▪ &c.

Direct. 11. Fetch from Heaven the comforts which you

live upon through all your life: And when you have truly learned to live more upon the comforts of believed glory, than upon any pictures or hopes below, then you will be able to die in and for those comforts, Matth. 6.20, 21. Col. 3.1, 4. Phil. 3.20, 21. 1 Thes. 4.18. Phil. 1.21, 23.

Direct. 12. The Knowledge and Love of God in Christ is the beginning or foretaste of Heaven, (John 17.3. 1 Cor. 13. &c.) and the foretastes are excellent preparations: There∣fore still remember that all that you do in the world, for the getting and exercising the true Knowledge and Love of God in Christ; so much you do for the foretastes (and best pre∣parations) for Heaven, 1 Cor. 8.3. If any man love God, the same is known of him (with approbation and love.)

II. In the time of sickness, and near to death.

Direct. 1. Let your first work, when God seemeth to call you away, be, to renew a diligent search of your hearts and lives, and to see lest in either of them there should be any sin which is not truly hated and repented of.

Though this must be done through all your lives, yet with an extraordinary care and diligence when you are like to come so speedily to your tryal. For it is only to Repenting Believers, that the Covenant of Grace doth pardon sin: And the impenitent have no right to pardon. Though for or∣dinary failings which are forgotten, and for sins which you are willing to know and remember, but cannot; a general Repentance will be accepted; (as when you pray God to shew you the sins which you see not, and to forgive those which you cannot remember or find out:) Yet those which you know must be particularly repented of: And Repentance is a remembring duty, and will hardly forget any great and heinous sins, which are known to be sins indeed. If your Repentance be then to begin, alas it is high time to begin it: And though if it be sound, it will be saving (that is, If it be such as would settle you in a truly godly life, if you should re∣cover;) yet you will hardly have any assurance of salvation, or such comfort in it as is desirable to dying man: Because you will very hardly know whether it come from true con∣version,

and contain a Love to God and Godliness; or whe∣ther it be only the fruit of fear, and would come to nothing if you were restored to health: But he that hath truly re∣pented heretofore, and lived in uprightness towards God and man, and hath nothing to do, but to discern his sincerity, and to exercise a special Repentance for some late or special sins; or to do that again which he hath done unfeignedly be∣fore, will much more easily get the assurance and comfort of his forgiveness and salvation.

Direct. 2. Renew your sense of the Vanity of this world: Which at such a time one would think, should be very easie to do. When you see that you are near an end of all your pleasures, and have had all (except a grave to rot in) that ever this world willd o for you, may you not easily then see, whether the godly or the worldly be the wiser and the happier man? And what it is that the life of man should be spent in seeeking after? Matth. 6.33. Isa. 55.1, 2, 3. Eccles. 7.3, 4, 5, 6.

Direct. 3. Remember what Flesh is, and what it hath been to you, that you may not be too loth to lay it down.

Of the dust it was made, and to the dust it must return: Corruption is your Father, and the Worm is your Mother, and your Sister, Job 17.14. Drought and beat consume the Snow-waters; so doth the grave those which have sinned: The womb shall forget him; the Worm shall feed sweetly on him, Job 24.20. Flesh and blood shall not inherit the Kingdom of God; but this mortal must put on immortality, by being made a spiritual body, 1 Cor. 15.

And this flesh hath cost you so dear to carry it about; so much care and labour to provide it food, to repair that which daily vanisheth away; and so many weary, painful hours; and so many fearful thoughts of dying, that me∣thinks you should quietly resign it to the grave, which hath been so long calling for it.

Especially considering what it hath done, by the tempta∣tions of a vitiated appetite and sense, against your souls: into how many sins it hath drawn you, and what grief and shame it hath procured you; and what assurance and hea∣venly pleasures it hath hindered; and how many repentings,

and purposes, and promises it hath frustrated, or undone: Methinks we should conceive that we have long enough dwelt in such an habitation.

Direct. 4. Foresee by Faith the resurrection of the body, when it shall be raised a spiritual body unto Glory; and shall be no more an enemy to the soul.

Direct. 5. Renew your familiarity with the blessed ones above. Remember that the great Army of God (the souls of the just from Adam till now) are all got safe through this Red Sea, and are triumphing in Heaven already; and that it is but a few straglers in the end of the world that are left be∣hind: And which part then should you desire to be with? And remember how ready those Angels which rejoyced at your conversion, are to be your Convoy unto Christ, Luke 16.23.

Direct. 6. But especially think with greatest confidence and delight, that Jesus your Head is entred into the Heavens before you, and is making intercession for you, and is preparing you a place, and loveth your company, and will not lose it. You shall find him ready to receive your souls, and present them spotless unto God, as the fruit of his mediation: He will have you be with him to behold his glory; and none shall take you out of his hands. Let his Love therefore draw up your desires, and stablish your hearts in confidence and rest.

Direct. 7. Remember, that all that are living must come after you; and how quickly their turn will come; and would you wish to be exempt from death alone, which the whole world below must needs submit to?

Direct. 8. Think still of the Resurrection of Christ your Head, that you may see that death is a conquered thing, and what a pledge you have of a life to come.

Direct. 9. Dwell still in the believing fore thoughts of the blessedness of the life to which you go, as it is your personal per∣fection, and the perfect Love and fruition of God, with his per∣fect joyous praise.

Remember still what it is to see and know the Lord, (and all things else in him, which are fit for us to know.

And labour to revive your Love to God, and then you revive your desires and preparations.

Direct. 10. Give up your selves wholly to the Will of God; and think how much better it is for upright Souls to be in Gods hand, than in your own. The Will of God is the first and last, the Original and End of all the creatures. Besides the Will of Infinite Goodness, there is no final Rest for humane souls. But mans will is the Alpha and Omega, the beginning or first efficient, and the ultimate end of all obliquity and sin: Be bold then and thankful in your approach to God, re∣membring how much more safe and comfortable it is to be (for life and death) at Gods disposal, than our own.

B••sides these, read the Directions against the fear of death, in my Book of Self-denyal; and what is said in my Saints Rest, and other the Treatises before mentioned.

CHAP. XXVIII. How by Faith to look aright to the Coming of Jesus Christ in Glory.

BEcause I have said so much of this also, in my Saints Rest, and in many other Treatises, I will now pass it over with these brief Directions.

Direct. 1. Delude not your souls, nor corrupt your faith and hope, by placing Christs Kingdom in things too low, or that are utterly uncertain.

Think not so carnally of the second coming of Christ, as the Jews did of the first who looked for an earthly Kingdom, and despised the spiritual and heavenly: And make not the un∣known time, or other circumstances of his coming▪ to be to you as the certain and necessary things; lest you do as many of those called Millenaries, or Fifth-Monarchy men among us, who have turned the doctrine of Christian hope into an out∣ragious fury, to bring Christ down before his time, and to make themselves Rulers in the world, that they might pre∣sently

reign under the name of the Reign of Christ▪ and have by seditious, rebellious railing at Christs Ministers, and hating those that are not of their mind, done much to promote the Kingdom of Satan, while they cryed up nothing but the King∣dom of Christ.

Direct. 2. Do all that you can in this day of grace, to pro∣mote Christs present Kingdom in the world, and that will prove your best preparation for his glorious coming.

To that end labour with all your might, to set up Life, and Light, and Love, abhorring Hypocrisie, Ignorance, and Ʋn∣charitableness; turn not Religion into a ceremony, carkass or dead Imagery or Form: Nor yet into Darkness, Errour, or a humane wandering, distracting maze: Nor into selfish, proud, censorious faction: Build not Christs Kingdom as the Devil would do, by hypocritical dead shews, or by putting out his Lights, or by schism, division, hatred and strife. Read James 3.

Direct 3. Yet leave not out of your faith and hope, any cer∣tain part of Christs glorious Kingdom. We know that we shall for ever be with the Lord, and in the presence of the Father in heavenly glory; and withall, that we shall be in the New Jerusalem; and that there shall be a new Heaven, and a new Earth, in which shall dwell righteousness; and that we shall judge the Angels and the world. And if we know not the cir∣cumstances of all these parts, let not therefore any of them be denyed, 1 Thes. 4.11. 2 Cor. 5.1, 3, 8. Rev. 20. & 22. 2 Pet. 3.13.

Direct. 4. Think what a day of Glory it will be to Jesus Christ, Matth. 25.31. O how different from his state of hu∣miliation! He will not come again to be despised, spit on, buf∣feted, blasphemed and crucified: Pilate and Herod must be arraigned at his bar; it is the marriage-day of the Lamb; a day appointed for his glory, Rev. 21, & 22.

Direct 5. Think what a day of honour it will be to God the Father; how his Truth will be vindicated, his Love and Justice gloriously demonstrated, Matth. 25. 2 Thes. 1.8, 9.

Direct. 6. Think what a day it will be to all the children of God; to see their Lord, when he purposely cometh to be

admired and glorified in them, 2 Thes. 1.11, 12. To see him in whom they have believed, whom they loved and longed for, 2 Pet. 3.11, 12, 13. & 1 Pet. 1.8. To see him who is their dearest Head and Lord; who will justifie them before all the world, and sentence them to life eternal: To see the day in which they must receive the end of all their faith, and hope; their prayers, labours and patience to the full, 1 Pet. 1.8, 9. Rev. 2, & 3. Matth. 25. 2 Pet. 4.13.

Direct. 7. Thinks what a day it will be to the shame of sin, when it shall be the reproach and terrour of the world, and to the Honour of Holiness, when faith, obedience and love shall be the approved honour of all the Saints: And what a day of admirable Justice it will be, when all that seems crooked here, shall be set strait: O the difference that there will then be in the thoughts of sin and holiness, in comparison of those that men have of them now!

Direct. 8. Think what a confounding day it will be to the infernal Serpent, and all his seed, Matth. 25.41, 16. When impudent boasters shall then be speechless, and all iniquity shall stop her mouth, Matth. 25.44. & 22.12. Psal. 107.42. And when Lazarus shall be seen in Abraham's bosome; and the enemies of the Saints shall see them advanced (as Haman did M••rdecai, and rejoycing when the Glory of Christ is revealed, 1 Pet. 4.13. When every scorners mouth shall be stopped, and all stand guilty before their Judge, (Rom. 3.4.19.) and the wretched unprepared souls must for departing from God, be sentenced to depart into misery for ever, Matth. 25.41, 46. Jude v. 6.

Direct. 9. And think what a change that day beginneth both with the Saints, and with the world: What a glory is it that we must immediately possess, in body and soul; and how we must partake of the Kingdom of our Lord: Saints shall be scorned and persecuted no more: The threatnings and pro∣mises of Christ shall be no more denyed by unbelievers: Sin will be no more in honour, nor pride and sensuality bear sway: The Church will be no more ecclipsed, either by its lamentable imperfections, and diseased members, or by the di∣visions of sects, or the scatterings of the cruel, or the slanders

of the lying tongue, Ephes. 5.17. Satan will no more tempt or trouble us (Rev. 12.9.) Matth. 25.41. Sin and death will be excluded; and all the fears and horrours of both: For the face of Infinite Love will perfectly and perpetually shine up∣on us, and shine us into perfect perpetual Glory, Love and Joy; and will feed these, and the thankful and pra••seful ex∣pressions of them, to all eternity, Matth. 5.46. 2 Cor. 4.17. Rev. 2, & 3.

Direct. 10. Lastly, Think how neer all this must needs be: If the day of the Lord was near in the times of the Apostles, it cannot be far off to us. If the worlds duration be to six thousand years (the time which arrogant presumption most plausibly guesseth at) it will be less than 350 years to it. Though we know not the time, we know it cannot be long.

And let me conclude with a warning to both sorts of Readers: And 1. To the ungodly unprepared sinner. Poor soul! dost thou believe this dreadful day or not? if not, why dost thou dissemble, by professing it in thy Creed? if thou do, how 〈◊〉〈◊〉 thou live so merrily or quietly in a careless unpre∣pared state? Canst thou possibly forget so great, so sure, so near a day? Alas, it will be another kind of meeting, than Christ had with sinners upon earth; when he came in meek∣ness and humiliation, not to judge and condemn the world, b••t to be falsly judged and condemned by them, John 3.17. & 12.47. Nor will it be such a meeting as Christ had with thee, either by his Ministers that called thee to repent, who were men whom thou couldest easily despise; or by his Spirit which thou couldest resist and quench; or by his afflicting Rod, which did but say to thee, Go, sin no more, lest worse befall thee, Joh. 5.14. Heb. 12.10, 12. 1 Tim. 5.24. Nor as the Judgment of mans Assize, which passeth sentence only against a temporal life, Luke 12.4. Nor like the treaty of a Judas with his new awakened conscience here. O no! It will be a more glorious, but more dreadful day: It will be the meeting, not only of a creature with his Creatour; but of a sinner with a just and holy God, and of a despiser of grace, with the God whom he despised: O terrible day to the unbelieving, ungodly, carnal and impenitent! Heb. 10.31. & 2.3. & 10.12.

Luke 19.27. There must thou appear to receive thy final doom; to hear the last word that ever thou must hear from Jesus Christ (unless his everlasting wrath be called his Word) And O how different will it be from the words which thou wast wont to hear! Thou wast wont to hear the calls of grace: Mercy did intreat thee to return to God: Christ by his Ministers did beseech thee to be reconciled: But if thou intreat him for pardon and peace, with the loudest cryes, it would be all in vain, Matth. 7.21, 22, 23. Prev. 1.27, 28. Now the voice is, Behold the Lamb of God, who taketh away the sins of the world, John 1.29. But then it will be, [Behold he cometh with clouds, end every eye shall see him, and they al∣so which pierced him, and all the kindreds of the earth shall wail, because of him, Rev. 1.7. And [behold the Lord com∣eth with ten thousands of his Saints, to execute Judgment up∣••n all, and to convince all that are ungodly among them, of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoken against him, Jude 14, 15. Now he entreateth you to come to him that you may have life, John 5 40. But then you will cry to the Mountains to fall upon you, and the hills to cover you from his presence, Luke 23.30. Rev. 6.16. Now he saith, Behold I stand at the door and knock; If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me, Rev. 3.20. But when once you hear that midnight cry, Behold the Bridegroom cometh, go ye forth and meet him; then they that are ready shall go in, and the door shall be shut against the rest, Matth. 25.9, 10. The door of mercy shall be shut: Your Reprobation will be then made sure, Rom. 9.22. & 2.5. The day of thy visitation is then past, (Luke 19.41, 42.) No more offers of Christ and mercy: No more intreaties to accept them: No more calls to turn and live: Min••sters must no more preach, and perswade, and intreat in vain. Friends must no more warn thee, and pray for thee. All is done already that they can do for thy soul for ever. No more strivings of the Spirit with thy conscience; and no more patience, health or time to be abused upon fleshly lusts and pleasures: All these things are past away, 1 Cor. 7.31. 2 Cor. 4.17. And the door of Hope will be also shut: No more hope

of a part in Christ: No more hope of the success of Sermons, of Prayers, or of any other means: No hopes of pardon, of justification, of salvation; or of any abatement of thy woe, Luke 16.25.26. Behold this is the accepted time; behold this is the day of salvation, 2 Cor. 6.2. Heb. 6.4, 5, 6, 8 Psal. 5.4, 5. & 9.7. James 1.15.

By this time, methinks you should better know what the use and meaning of the Gospel, and Grace, and Ministers is; and what is the design of Preaching, and in what manner it should be done. Would you have us silent, or talk to you as in jeast, while we see such a day as this before us? Every true Preacher spaketh to you with Judgment and Eternity in his eye. Our work is to prepare you, or to help you to prepare to meet the Lord, and to be ready for your final sentence: O then with what seriousness should we speak, and should you bear, and should both we and you prepare! It's pitty to see people hear Sermons many years, and not so much as know what a Sermon is; or what is the use and nature of it. If our business were to draw away Disciples after us, and to make our selves the admired heads of factions, then we would speak those per∣verse things contrary to the doctrine which you have been taught, by which our ends might be carryed on, Acts 20.30. Rom. 16.17. Or if our design were to be high, and great, and rich, we would flatter the great ones of the world, that we might rule you with violence instead of love: Or if we consulted our case, we should spare much of this labour, and let you silently alone, at cheaper rates to the flesh, than now we speak to you. But O who can be silent, who is engaged in this sacred office, when he foreseeth what will shortly be the issue of our prevail∣ing, or not prevailing with you! Now as we love Christ, we must feed his sheep; and necessity is laid upon us, and woe be unto us if we preach not the Gospel, 1 Cor. 9.16. Our preaching Christ is to warn every man, and teach every man, that we may present every man perfect in Christ Jesus, Col. 1.22. And to per∣swade men as knowing the terrours of the Lord, 2 Cor. 9.10, 11. Heb. 12.25, 29. If it were only that we loved so to hear our selves talk; or to be cryed up by many followers, we deserved to pay dear indeed for such Preaching. But when our Lord loved and pittied souls at the rate of his sufferings and bloody

death, surely our rates are not above the worth of souls. O what a doleful sight is it to us, to foresee by faith how loud, how earnestly you would knock and cry, when the door is shut, and hope is gone! And what you would then give for one of these daies which you now are a weary of; and for a drop of that mercy which now doth beg your entertain∣ment!

What then remaineth, but as ever you believe that day; and as ever you care what becometh of your souls and bodies for ever; and as ever you would not be charg••d and condemned, as final and obstinate refu••ers of mercy and salvation; yea and for wronging the Ministers of Christ, by making them study and preach in vain: That you harden not your hear••s, but hear Christs voice, to day, while it is called to day▪ before the door of grace be shut: O cry while crying and begging may do good: Meet Christ now as may best prepare you to meet him then. Meet him now as the Prodigal met his Father, Luke 15. Saying, I have sinned, and am no more worthy to be called thy Son, make me one of thy hired servants.

Meet God as Abigail met David, 1 Sam. 25.32, 34. with an offering of peace (even Christ apprehended by an obedient faith:) When she heard from David, Except thou hadst hasted and come to meet me, all had been destroyed.

Meet him to enquire of his sacred Oracle, what is like to become of thy soul; as the King of Syria sent Hazael with a present to Elisha, to meet him, saying, Shall I recover of this disease? 2 King. 8.8. Or as Paul met with Christ when he humbled and converted him, saying, Who art thou, Lord? and what wouldst thou have me do? Acts 9.

Meet him as the men of Israel and Juda did David their King, 2 Sam. 19. striving who should first own and honour him, Amos 4.12. Meet God thus n••w when h•• ca••••eth you by his Word, when he perswadeth you by his M••••••sters, when he moveth you by his Spirit, when he allureth and obligeth you by his mercies, while he driveth you by affliction, while he waiteth on you by his patience, and by all th••se calleth you to repent, to love him, and to obey; to set your hearts on Heaven if ever you hope it should be your portion: Meet him thus now, and then you may joyfully meet him in his glory.

II. And O all you that are true Believers, lift up your heads with hope and joy, for your final deliverance draweth nigh. The world hath but a little while longer to abuse you: Satan hath but a little while more to molest you: The blinded So∣domites shall not long be groping for your doors: You shall not long walk among snares and dangers; nor live with ene∣mies, nor with troublesome unsuitable friends: You have not long to bear the burden of that wearisome body, of that se∣ducing flesh, of those unruly passions, or those disordered thoughts; you have not long to groan under the misery of that troubled and doubting conscience, that darkened mind, those dull affections, those remnants of unbelief, stupidity and carnality; nor to cry out with weariness from day to day, O when shall I know God better, and love him more! Death is coming, and quickly after, Christ is coming: One will begin, and the other perfect your full deliverance, and put an end to these complaints.

And remember, that though Death hath somewhat in it, which to nature is terrible (God having made the love of Life to be the pondus, or spring of motion to the great engine of the sensitive world) yet what is there in the second coming of Christ, that should seem unwelcome to you? You shall not meet an enemy, but a friend; your surest, and your greatest friend; one that hath done more for you than all the world hath done; and one that is ready now to do much more, and shew his love and friendship to the height. One that will be then your surest friend, when all the world shall cast you off. You go not to be condemned, but to be openly justified; yea ho∣noured before all the world, and sentenced to endless glory. You go not to be numbered with the enemies of holiness, or with the slothful and unprofitable servants; but to be perfect∣ly incorporated into the heavenly society, and to see the glori∣fied faces of Henoch, Moses and Elias, of Peter, and John, and Paul, and Timothy, and all the Saints that ever you knew, or whose writings you have ever read, or whose names you ever heard of, & millions more. You go to be better acquainted with those Angels that rejoyced at your repentance, and that mi∣nistred for your good, and that bore you in their hands, and were your continual guard both night and day. You go to

joyn in consort with all these, in those seraphick praises which are harmoniously sounded forth continually, through all the intellectual world, in the greatest fervours of perfect Love, and the constant raptures of perfect Joy, in the fullest intuition of the glory of the Eternal God, and the glorified humanity of your Redeemer, and the glory of the celestial world and society, and under the streams of Infinite Life, and Light, and Love, poured forth upon you to feed all this, to all Eternity: And all this in so near and sweet an union with the glorified ones, who are the body and Spouse of Christ, that it shall be all as one Praise, one Love, one Joy in all.

O for a more lively and quick-sighted faith, to foresee this day in some measure as affectingly, as we shall then see it! Alas, my Lord, is this dark prospect all that I must here hope for? Is this dull, and dreaming, and amazing apprehension, all that I shall reach to here? Is this sensless heart, this de∣spondent mind, these drowsie desires, the best that I must here employ in the contemplation of so high a glory? Must I come in such a sleepy state to God? and go as in a dream to the beatifical vision? I am ashamed and confounded to find my soul, alas, so dark, so dead, so low, so unsuitable to such a day and state, even whilest I am daily looking to∣wards it, and whilest I am daily talking of it, and perswad∣ing others to higher apprehensions than I can reach my self; and even whilest I am writing of it, and attempting to draw a Map of Heaven, for the consolation of my self, and fellow-believers. Thou hast convinced my Reason of the truth of thy predictions, and of the certain futurity of that glorious day: And yet how little do my affections stir? and how un∣answerable are my joyes, and my desires, to those convi∣ctions? when the light of my understanding should cure the deadness of my heart, alas, this deadness rather extinguish∣eth that light, and cherisheth temptations to unbelief; and my faith, and reason, and knowledge, are as it were asleep, and useless, for want of that Life which should awaken them unto exercise and use. Awakened Reason serveth Faith, and is alwaies on thy side: But sleepy Reason in the gleams of prosperity, is ready to give place to flesh and fancy, and

hath a thousand distracted, incoherent dreams. O now reveal thy Power, thy Truth, thy Love and Goodness effectually to my soul, and then I shall wait with love and longing, for the revelation of thy Glory: Thy inward, heavenly, powerful Light, is kin to the glorious brightness of thy coming; and will shew me that which books and talk only, without thy Spirit, cannot shew. Thy Kingdom in me, and my daily faithful subjection to thy Government there, must prepare me for the glorious endless Kingdom: If now thou wouldest pour out thy Love upon my soul, it would flame up towards thee, and long to meet thee, and think with daily pleasure on that day: And my perfect Love would cast out that fear, which maketh the thoughts of thy com∣ing to be a torment: O meet me now when my soul doth seek thee, and secretly cry after thee; that I may know thou wilt meet me with love and pitty at the last. O turn not now thine ears from my requests: For if thou receive me not now as thy humble supplicant, how shall I hope that thou wilt receive me then? And if thou wilt not hear me in the day of grace and visitation, and in this time when thou mayest be found, how can I hope that thou wilt hear me then, when the door is shut, and the seeking and finding time is past? If thou cast me out of thy presence now, and turn away thy face from my soul and my sup∣plication, as a loathed thing, how can I then expect thy smiles, or the vital embracements of thy glorifying Love? or to be owned by thee before all the world, with that cor∣dial and consolatory Justification, which may keep my con∣science from becoming my Hell. If thou permit my flesh and sense to conquer my faith, and to turn away my love and desire from thee; how shall I then expect that Joy, that Heaven, which consisteth in thy Love: And if thou suffer this unstedfast heart to depart from thee now, will it not be the forerunner of that dreadful doom, Depart from me ye workers of iniquity, I know you not: And if for the love of transitory vanity, I now deny thee, what can I then expect but to be finally denyed by thee? Come Lord and dwell by thy Spirit in my soul, that I may have something in me to

take my part, and may know that I shall dwell with thee for ever: If now thou wilt make me thy temple and ha∣bitat••on, and wilt dwell by faith and love within me; I shall know thee by more than the hearing of the ear, and thy last appearing will be less terrible to my thoughts: Thou wilt be health to my soul, when my body lyeth languishing in pain: And when flesh and heart fail, my failing heart will find reviving strength in thee: And when the portion of worldlings is spent, and at an end, I shall find thee a never-ending portion. Why wouldest thou come down from Heaven to Earth in the daies of thy voluntary humiliation, but to bring down grace to dwell where God himself hath dwelt? If the Eternal Word will dwell in flesh, the Eter∣nal Spirit will not disdain it, whose dwelling is not by so close an union, but by sweet unexpressible inoperations: This world hath had the pledge of thy bodily presence, when thou broughtest life and immortality to light: O let my dark and fearful soul, have the pledge of thy illumina∣ting, quickening, comforting Spirit, that life and immorta∣lity may be begun within me! Thy word of promise is cer∣tain in it self; but knowing our weakness, thou wilt give us more: Thy seal, thy pledge, thy earnest, will not on∣ly confirm my faith, as settling my doubting mind; but it will also draw up my love and desire, as suited to my in∣tellectual appetite; and will be a true foretaste of Heaven: How oft have I gazed in the glass, and yet overlookt, or not been taken with the beauty of thy face? But one drop of thy Love, if it fall into my soul, will fill it with the most fragrant and delectable odour, and will be its life, and joy, and vigour. I shall never know effectually what Heaven is, till I know what it is to love thee, and to be beloved by thee: For what but Love will tell me what a life of Love is? If I could love thee more ardently, more absolutely, more operatively, I should quickly know and feel thy Love. And O when I shall know that prosperous life, and live in in the delicious entertainments of thy love, and in the sweet and vigorous exercise of mine, then I shall know the nature of Heaven, the wisdom of believers, and the happiness of

enjoyers! And then foretaste will do more than foresight alone, and will make me love the day of thy appearing, and long to see thy glorious Love!

But alas, this feeble sleeping Love, doth threaten, if not the thrusting of me out of doors (for none but friends and hearty Lovers dwell with thee) at least, that I shall be set behind the door, and be one of the lowest in thy Kingdom, as I was in thy Love. For if I have the least degree of Love, I must needs have the least degree of Glory, seeing that bles∣sedness is Love it self: And if I have the least in this life, how can I hope to have proportionably with others, the most in that? I know that it is better to be a door-keeper in thy house, than to reign in the Palaces of earthly sordid and polluting pleasures: And that the least in thy Kingdom, is greater than Emperours in the Kingdoms of darkness. But how can I have faith indeed, and not desire intuition? or grace, and not desire glory? Or who can love thee truly, and yet be contented to love thee but a little? Or who ever tasted truly of thy Love, that desired not the fulness of it? If sincerity consist in the desire of Perfection; and if mutual Love be heaven it self, I am not sincere then, if I desire not the highest place in Heaven, which is suited to the mea∣sure of my natural capacity, and with the freedom and wis∣dom of thy bounteous Will. Did I grudge at my natural ca∣pacity, and my rank among my fellow-creatures, and aspired after the Divine Prerogatives, or a Greatness without Good∣ness, or any prohibited station or degree, I might then ex∣pect the reward of Pride, and to fall into Satans condem∣nation for falling into his sin. But when wast thou ever offended at the ambition of loving thee with the most perfect Love? Thou forbiddest our carnal Pride, as our self-abasing folly: Not thinking preferments, Lordships and domina∣tion to be things too high for us, but too low: Thou allow∣est and commandest the poorest Lazarus to seek and hope for things ten thousand times more high; in comparison with which these pleasures are pain, these Lordships are losses; this wealth is dung; these Courts are de•••• of uncleanness, wild and ravenous beasts; and all this earthly pomp is

shame. Thou forbiddest not the pleasures and glory of the world, as too good for thy servants, but as too bad, and base, and hurtful.

O therefore encourage in my drooping soul, that holy am∣bition which thou commandest! Disappoint not the desires which thy self, by thy Precept and thy Spirit hast excited. I know thou hast promised to satisfie them that hunger and thirst after Righteousness: And (if my soul be acquainted with it self) it is Righteousness which I desire. Though the solliciting calls of vanity have drawn me too often to look aside, it is the Knowledge and Love of my Creatour, and Redeemer, and Sanctifier, which I pursue; and my prayer is, that thou wilt turn away mine eyes from beholding va∣nity, and quicken me in thy way. But it is the dulness of my desires which I fear; lest they are not the hungring and thirsting which have thy promise; and lest they should prove but as the desires of the slothful which kill him, because his hands refuse to labour: But thou knowest that I hate the sluggishness and indifferency of my soul, and the coldness and interruptions of my desires: And what is there in this world which I desire more, than more desires after thee; even more of that Desiring, Seeking Love, which is the way to enjoying and delighting Love. O breath upon my soul, by thy quickening Spirit, that it may pant, and gasp, and breath after thy presence! The most dolorous motions of Life and Love, have more contenting sweetness in them, than my dead insensibility and sleep. When I can but long to love thee, or when I lie in tears for want of love, or when I am hating and reviling this sluggish, carnal, disaffected heart, even in my very doubts, and fears, and moans, I find my self nearer to content and pleasure, than when I neglect thee with a dead and drowsie heart. If therefore my vile∣ness make me unfit to enjoy that pleasure in the daily pro∣spect of thy Kingdom, which reason it self adjudgeth to a serious lively faith; O yet keep up the constant fervour of desire, that I may never grow in love with vanity and de∣ceit, nor never be indifferent whether I stay on earth, or come to thee! And that in my greatest health I may never

think of Thee without desire; nor never kneel in prayer to thee with such an unbelieving, and unprayer-like heart, which doth not unfeignedly say, Let thy glorious Kingdom come: That so when on the bed of languishing, I am wait∣ing for the dissolution of this frame, I may not draw back, as flying from thy presence; nor look at Heaven as less de∣sirable than Earth; nor be driven unwillingly from a more beloved habitation; but with that Faith, Hope and Love which animateth all thy living members, I may in consort with thy Saints to the last sincerely break forth, our common suit; Come Lord Jesus, come quickly. Amen.

FINIS.

Notes

• * 1.1

  What true Christian Faith is?
• * 1.2

  See Dr. •• Stillingfleet of Satisfa∣ction on this point.