Several discourses tending to promote peace & holiness among Christians to which are added, three other distinct sermons / by Dr. Manton.

1 PET. 1. 9.

Receiving the End of your Faith, even the Salvation of your Souls.

THE Apostle here giveth a reason why Believers rejoice in the midst of Afflictions; they are qualified thereby to receive Salvation; yea, in part have it already; Receiving the End of your Faith, the Salvation of your Souls.

In which words observe;

• 1. The Benefit. The Salvation of our Souls.
• 2. The Grace which quali••ieth us for that Benefit. Faith.
• 3. The respect between the Benefit and the Grace, 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the End, or Reward.

1. The Benefit. Which may be consi∣dered as consummated, or as begun. And accordingly the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must be interpreted: If you consider it as to Con∣summation, and actual Possession, so we receive it at Death, when our Self-denying Obedience is ended: And for the present we are said to receive it, because we are sure to receive it at the close of our days. We believe now that we shall at length have it, and therefore rejoice with Joy unspeakable and full of Glory. 2. If you consider it with respect to Inchoation, or begun Possession. We have an undoubted Right now, and some beginnings of it in the Consolations of the Spirit. Now we receive it in the Promises, we receive it in the first Fruits, which are some forerun∣ning Beams of the day-light of eternal Glory.

2. The Grace which qualifieth, and giveth us a Title to this Benefit, is Faith. The word Faith is taken in Scripture sometimes for fides quae creditur, sometimes for fides quâ creditur, for the Doctrine, or Grace of Faith. The first Acceptation will make a good sense here, namely, that the whole Tenor of Christian Doctrine, leadeth us to the expectation of, and dili∣gent

pursute after eternal Salvation: 'Tis the whole drift of the Christian Religion. But I take it rather for the Grace. This is the prime Benefit which Faith aimeth at, as I shall shew you by and by.

3. The Respect between Faith and Sal∣vation. 'Tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the End; or the word signifieth the Fruit, and the Re∣ward. As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is taken for an End and Scope, the Scripture favoureth that Noti∣on: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I press towards the Mark or Scope, Phil. 3. 14. And, 2 Cor. 4. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Salvation of our Souls is the prime Benefit which Faith is not only allowed, but required to aim at. A Believer levelleth and directeth all his Actions to this end, that at length he may obtain eternal Life. Sometimes 'tis put for the Fruit or Reward; Rom. 6. 22. Being made free from Sin, and become Ser∣vants to God, ye have your Fruit unto Holi∣ness, and the end everlasting Life. The issue of all, the final result was your Sal∣vation.

The Point that I shall in••ist on is this;

Doct. That the End and Reward of Faith, is the Salvation of our Souls.

I shall open the Point, by explicating three Questions.

• 1. What is this Salvation of our Souls?
• 2. What Right the Believer hath to it?
• 3. What is that saving-Faith which giveth us a Title to it? The last is most important.

1. What is the Salvation of the Soul? 'Tis not meant of temporal Deliverance, or an escape from Danger, as some would affix that sense upon it, but of eternal Life, or our happy Estate in Heaven: This belongeth to our whole Man, the Body as well as the Soul; but the Soul is the chief part of Man, and that which is first glorified. When Men come first into the World, first the Body is framed, and then the Soul cometh after: As we see in the Creation of Adam, first his Body was organized, and then God breathed into him the Spirit of Life. And we see it in common Generation, when the Body is first framed in the Womb, then 'tis quick∣ned by a living Soul. This lower Regi∣on of the World is properly the place of Bodies, therefore Reason requires that the

Body, which is a Citizen of the World, should first be framed, that it may be a re∣ceptacle for the Soul, which is a stranger, and cometh from the Region of Spirits that is above. But when we must remove into these heavenly Habitations, then 'tis quite otherwise; for then the Soul as a Native of that place, is presently admit∣ted, but the Body as a stranger, is forced to recide in the Grave till the Day of Judgment; and then for the sake of the Soul, our Bodies also are admitted into Heaven: This is the ordinary Law for all private Persons. Christ indeed, who is the Head of the Church, and the Prince of this World, and that which is to come, his Body, as well as his humane Spirit, was made a Denizon of Heaven as soon as he ascended: He entred into Heaven, not as a private Citizen, but as King and Lord of the Heavenly Jerusalem; and there∣fore carried both Body and Soul along with him. But as to us, first the Soul go∣eth there, as into his ancient Seat, and pro∣per Habitation, and afterwards the Body followeth.

Well then, 1. at Death our Souls go to Christ, and enter into a state of Happi∣ness; Phil. 1. 23. I desire to be dissolved,

and to be with Christ. The Soul is not an∣nihilated after Death, nor doth it sleep till the Resurrection, nor is it detained by the way from immediate passing into Glory: but if it be the Soul of a Belie∣ver, as soon as it is loosed from the Body, it is with Christ; Luke 23. 43. Verily I say unto thee, to day shalt thou be with me in Paradise. He asked to be remembred when Christ came into his Kingdom; and Christ assureth him of a reception there that day as soon as he should expire.

2. In due time the Body is raised and united to the Soul; and then Christ will be glorified in his Saints, and admired in all them that believe, 2 Thess. 1. 10. Such glory and honour will be put upon those who are but newly crept out of Dust and Rottenness; the Saints themselves, and all the Spectators, shall wonder at it.

3. There is another Period in this Hap∣piness; Our everlasting habitation in Hea∣ven, near unto the Throne of God, and in the presence of his Glory; John 14. 2. In my Father's House are many Man∣sions. There we shall also have the com∣pany of Angels, and blessed Spirits, and make up one Society with them; Heb. 12. 23. To the general Assembly and Church of

the first Born, which are written in Heaven, and to God the Iudg of all, and to the Spi∣rits of just Men made perfect. This is the sum of the Salvation which we expect, or our everlasting Happiness with God in Heaven.

2. What is the Right of Believers, or the Interest of Faith in this great Bene∣fit?

I Anser;

1. It doth not merit this Reward; for it is not a Reward of due Debt, by vir∣tue of any intrinsick Righteousness in us, or any thing that we can do and suffer; but of mere Grace and Favour; Ephes. 2. 8. For by Grace ye are saved through Faith, and that not of your selves, it is the Gift of God. The Apostle is very tender of the Honour of Grace, and the Interest of Grace in our Salvation. From the first step to the last period, all is of Grace, and this Glory of his free Grace, God must not be robbed of, neither in whole nor in part. We have all from his Elective Love, we have all from the Merit and Righteousness of Christ, and all from the almighty Operation of the sanctifying Spi∣rit. Faith it self is a Gift and Fruit of

God's Grace in us. To you 'tis given to believe, Phil. 1. 29. Therefore surely 'tis God's free Grace, Favour, and Good-will, which doth freely bestow that Salvation on the Elect, which Christ by his Merit hath purchased; and that very Faith by which we apply and make out our actual Claim and Title, is wrought in us by the Spirit; so that there is nothing in the Persons to whom all this is given, to in∣duce God to confer so great Benefit on us.

2. Tho it be an undeserved Favour, upon which our Works have no merito∣rious Influence, yet Believers have an un∣doubted Right by the Grant and Promise of God, wherein they may comfort them∣selves, and which they may plead before God. John 3. 16. God so loved the World, that he gave his only begotten Son, that who∣soever believeth in him, should not perish, but have Life Everlastingly. And, Iohn 5. 24. Verily, verily, I say unto you, He that heareth my words, and believeth in him that sent me, hath everlasting Life, and shall not come into condemnation, but is passed from Death to Life. And in many places, where the Believer is qualified as the Heir of Glory. He that entertaineth Christ's Do∣ctrine,

and receiveth and owneth him as the True Messiah and Saviour of the World, and dependeth upon him, and obeyeth him, this Man hath a full right and new Covenant-Title to eternal Life.

3. He hath not only a new Covenant-Right, but a begun Possession. We have some small Beginnings, Earnests, and Fore∣tastes of it in this; partly in the Graces, partly in the Comforts of the Spirit.

(1.) In the Graces of the Holy Spirit. For Salvation is begun in our new Birth, Titus 3. 5. And therefore Sanctifying Grace is called Immortal, or incorruptible Seed, 1 Pet. 1. 23. There is an eternal Princi∣ple put into them, which carrieth them to eternal Ends. The Life is begun in all that shall be saved, and it is still working towards its final Perfection. The Apostle telleth us, That he that hateth his Brother, hath not eternal Life abiding in him, 1 Joh. 3. 15. Whereby he implieth, That he that loveth his Brother, or hath any saving Grace, he hath eternal Life begun in him.

(2.) As to Comforts, so they have some foretastes of that sweetness which is in Heaven, by the Life and Exercise of

Faith, which is followed with Peace and Joy, Rom. 15. 13. Or in their approa∣ches to God in the Word and Prayer, where Cod most familiarly manifests him∣self unto his People, 1 Pet. 1. 3. or upon some apprehensions of his favour, or the exercise of Hope and Love, 2 Pet. 1. 8. By these or the like ways, the Spirit of God giveth us the foretaste. Surely such an Author, such an Object, must needs put ravishing and heavenly Joy into the Heart of a Believer.

4. They are also made meet to partake of the heavenly Inheritance, Col. 1. 12. There is Ius Haereditarium, and Ius Ap∣titudinale. The difference is, as between an Heir grown, and in his nonage, when a Child in the Cradle. As their Natures are more renewed and purified, and their Souls weaned from the delights of sense, they are changed into the Divine Na∣ture.

3. What is that saving-Faith which giveth us a title to it? This deserveth to be cleared, that we may not deceive our selves with a false claim.

Saving-Faith is such a believing in Christ, for reconciliation with God, and the everlasting Fruition of him in Glory; as maketh us to forsake all things in this World, and give up our selves to the conduct of the Word and Spirit for the obtaining of it.

1. The general Nature of it I express by believing. There is in it, Assent, Con∣sent, and A••••iance.

1. Assent. That leadeth on the rest, when we believe the Truth of God's Word, Acts 24. 14, 15. especially those practical Truths which do most nearly concern our recovery to God; as con∣cerning Man's Sin and Misery, that we have broken his Laws, and are obnoxious to his Justice, and have deserved punish∣ment for our Sins, Rom. 3. 23. And con∣cerning Christ, his Person and Office, that he is the Son of God, and that he came from God, to bring home Sinners to God, and what he hath done to reconcile us to him; 1 Pet. 3. 18. For Christ also hath once suffered for our Sins, the Iust for the Vnjust; (that he might bring us to God) being put to death in the Flesh, but quickned

by the Spirit. And also concerning your Duty and Happiness, the End and the Way: There is no other End and Happi∣ness but God, no other Way but the Me∣diator, and the Means appointed by him, Iohn 14. 6. Now these and such-like Truths must be believed, that is, in the sense we are now upon, assented unto as faithful Sayings, and worthy of all accep∣tation and regard.

2. There is a Consent in Faith, whe∣ther you apply it to the Word, or Christ. If Christ be propounded as the Object of it, 'tis called a receiving, Iohn 1. 12. But as many as received him, to them gave he power to become the Sons of God: So the word, Acts 2. 41. They gladly received his Word; that is, embraced the Go∣spel-Covenant, being really affected with what he had spoken, concerning their Sin, and their Duty. Without this, the As∣sent is but Intellectual and Speculative, not Practical. An Opinion, not an Act, or Motion of the new Nature: I am to receive the Christ offered, to embrace the Covenant propounded. To accept of the Blessings offered for my Happiness, and to resolve upon the Duties required as my Work. This is Consent, or an

hearty accepting of Christ, or the Cove∣nant of Grace offered to us in his Name.

3. There is Affiance, Trust, Depen∣dance, or Confidence; which is a quiet repose of Heart in the Mercy of God, or Fidelity of Christ, that he will give me Pardon and Life, if I seek after it in the way that he hath appointed. This com∣eth in upon the former; for when I con∣sent to seek my happiness in God, through Christ, I depend upon the security of his Word, that so doing I shall obtain it. This intitleth us to the Reward; Heb. 3. 6. Whose House we are if we hold fast the Con∣fidence, and rejoicing of Hope firm unto the End. And, Vers. 14. For we are made partakers of Christ, if we hold the beginning of our Confidence stedfast unto the End. And, Heb. 10. 35. Cast not away your Confidence, which hath great recompence of Reward. The Happiness which Christ promiseth us, is spiritual; and for the most part future, an lieth in an unseen and unknown World; but whilst we are in∣gaged in the pursuit of it, we must de∣pend upon his ••aithful Word: That must be security enough to us, to engage us to continue with patience in the midst of ma∣nifold Temptations, till we obtain what

he offereth to us. These three must be often renewed; Assent, Consent, and Af∣fiance.

2. 'Tis a believing in Christ. I make Christ the special Object of this Belief, not as exclusive of the Father, or the Spi∣rit, but because of the peculiar reference which this Grace hath to the Mediator in this New and Gospel-Dispensation, which was appointed for the Remedy of the col∣lapsed estate of Mankind. So, Acts 20. 21. Repentance towards God, and Faith in our Lord Iesus Christ. He speaks of Re∣pentance as respecting God, and Faith as respecting Christ. These are the two re∣covering Graces; Repentance is necessary, because of the Duty we owe to our Crea∣tor and supream Lord; and Faith respects our Redeemer, who principally under∣took our recovery to God. Christ is be∣lieved in, in order to the Salvation of our Souls.

1. Because he purchased and procured this Salvation for us, as Mediator of the New Testament. Heb. 9. 5. He is the Mediator of the New Testament, that by means of Death for the Redemption of the Transgressions that were under the first Co∣venant,

they which are called, might receive the Promise of the eternal Inheritance. By the intervention of his Death, Sins are ex∣piated, that penitent Believers might have everlasting Life.

2. Because 'tis by him promised, or in his Name. 1 John 2. 25. This is the Pro∣mise which he hath promised us, even eternal Life. Christ's great Business, as a Pro∣phet, is to discover with certainty and clearness, such a blessed Estate, that it may be commodious for our acceptance, laid at our doors if we will take it, well and good: He is Amen, the faithful Wit∣ness, Rev. 3. 14. who came with a Com∣mission from Heaven, to assure the World of it: and to confirm his Message, he wrought Miracles, died, and rose again, and entred into that Happiness which he spake of, that our Faith and Hope might be in God, 1 Pet. 1. 21. Guilty Man is fallen under the Power and Fear of Death, and strangely haunted with Doubts about the other World. Now he that came to save us and heal us, did himself in our Nature rise from the Dead, and as∣cend into Heaven, that he might give a visible demonstration, both of the Resur∣rection and Life to come, which he hath

promised to us. And when he sent abroad Messengers in his Name, to assure the World of it, their Testimony was ac∣companied with divers Signs, and Won∣ders, and Gifts of the Holy Ghost, Heb. 2. 3, 4. that the stupid World might be alarum'd to regard the offer, and by this Evidence be assured of the Truth of it; therefore still 'tis a believing in Christ.

3. Because as King he doth administer and dispense the Blessings of the New Covenant; and among them, as the Chief and Principal, this Salvation unto all those who are qualified: And therefore 'tis said, Heb. 5. 9. Being made perfect through Sufferings, he is become the Author of eternal Salvation to all that obey him. Every Effect must have some Cause; and this noble and glorious Effect of eternal Salvation, could have no other Cause but Christ: and he as perfected and conse∣crated, is the Author and efficient Cause of it: for as King, he sendeth down the Holy Ghost to reveal the Gospel, and work Faith in the Hearts of Men, to qua∣lify them for Pardon and Salvation; and all those that sue for Pardon and Salvati∣on in his Name, by the Plea of his Blood before the Throne of God, and promise

obedience to his Laws and Institutes, he actually bestoweth Pardon, and eternal Salvation upon them. There be many other ministerial, and adjutant Causes, which conduce to this effect; But he is the Principal; and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth a Cause in general, is fitly by our Translation termed, the Author of eter∣nal Salvation: So that still you see a new Reason why saving-Faith should be de∣scribed to be a believing in Christ.

3. The prime Benefits which Faith re∣specteth, I make to be two. Reconcilia∣tion with God, and the everlasting Frui∣tion of him in Glory.

1. Reconciliation is necessarily eyed and regarded by the guilty Soul.

(1.) Because there hath been a breach, by which we have lost God's Favour and Happiness. We have to do with a God whose Nature ingageth him to hate Sin, and whose Justice ingageth him to Punish it: And before we can be induced to treat with him, such a Reconciliation is neces∣sary for all Mankind, as that he should be willing to deal with them upon the term of a New Covenant, wherein Pardon and Life might be offered to penitent Be∣lievers.

This Reconciliation is spoken of, 2 Cor. 5. 19. God was in Christ reconciling the World unto himself, not imputing their Trespasses; and hath committed unto us the Word of Reconciliation; that is, upon the sufficiency of Christ's Sacrifice, Ransom, and Satisfaction; there was so much done towards an actual Reconciliation with God, that he offered a conditional Cove∣nant to as many as were willing to enter into his Peace. He provided a sufficient Remedy for the Pardon of Sin, if Men would as heartily accept of it, as it was freely given them. And the Office of Am∣bassadors was appointed, to beseech Men so to do. And unless this had been done, a guilty Soul could never be brought to love an holy, sin-hating God, ingaged by Justice to damn the Sinner: But it must be a loving reconciled God that is willing to forgive, that can be propounded as an Object of Faith and Love, or as an amia∣ble God to us. Psalm. 130. 4. There is forgiveness with thee, that thou mayest be feared.

2. Reconciliation is necessarily eyed by the penitent Believer, because this Recon∣ciliation and Recovery by Christ, consists

both in the Pardon of Sin, and the Gift of the Sanctifying Spirit.

1. One branch of the actual restitution of God's Favour to us, is the Pardon of Sins; without which we are not capable of Life and Happiness, Ephes. 7. The possible conditional-Reconciliation, con∣sists in the offer of Pardon, and the actu∣al Reconciliation, in the actual pardon and forgiveness of our Transgressions; and then the Man beginneth to be in a blessed Estate, Psal. 32. 1, 2.

2. The other Branch is the Gift of the Sanctifying Spirit, which is the great Te∣stimony and Pledg of his Love; then is our Pardon executed, or actually applied to us: And we receive the Attonement, Rom. 5. 11. And, 2 Cor 5. 8. All things are of God, who hath reconciled us to him∣self by Iesus C••rist; that is, all thi••gs which belong to the New Creature, vers. 17. And that's the Reason why God is said to sanctify as a God of Peace; that is, as reconciled to us in Christ; see 1 Thess. 5. 23. And the very God of Peace sanctify you wholly: and Heb. 13. 20, 21. Now the God of Peace, that brought again from the Dead our Lord Iesus, that great

Shepherd of the Sheep, through the Blood of the Everlasting Covenant, make you per∣fect in every good Work, to do his Will, &c. And in all God's internal Government with the Saints, he sheweth his pleasure or displeasure with the Saints, by giving, or withholding and withdrawing the Spi∣rit, as it were easy to prove to you. Well then, you see the Reasons why in believing in Christ, we reflect the Eye of our Faith on Reconciliation, as the prime initial Benefit.

2. The next great consummating Bene∣fit is, the everlasting Fruition of God in Glory: For Christ's Office is to recover us to God, and bring us to God, which is never fully and compleatly done till we come to Heaven. Therefore the saving of the Soul is the prime Benefit offered to us by Jesus Christ, to which all other tend. As Justification, and Sanctification, and by which all our Pains and Losses for Christ are recompenced, and from which we fetch our comfort all along the course of our Pilgrimage, and upon the Hopes of which the Life of Grace is carried on, and the Temptations of sense are defeated. So that this is the main Bl••ssing which Faith

aimeth at; see the Scriptures, 1 Tim. 1. 16. For a Pattern to them who should here∣after believe on him to everlasting Life. Wherefore do Men believe in Christ, but for this end, that they may obtain ever∣lasting Life? Wherefore were the Scrip∣tures written? John 20. 31. These things are written, that ye might believe that Iesus is the Christ, the Son of God; and that be∣lieving, ye might have Life through his Name. The Scriptures are written, th•••• we might know Christ aright, who is the ••ernel and Marrow of them; and the chief Benefit we have by him, is Life, or the Salvation of our Souls; and therefore well may it be called in the Text, The End of our Faith.

4. In the next place, I add the imme∣diate Acts and Effects of it:

• 1. Such as maketh us to forsake all things in this World.
• And, 2. give up our selves to the Con∣duct of the Word and Spirit, for the obtaining this Happiness.

1. To forsake all things in this World. As soon as we address our selves seriously

to believe, we turn our backs upon them, namely, upon the Pleasures, and Ho∣nours, and Profits of this World. We forsake them in Vow and Resolution, when we are converted and begin to be∣lieve; for Conversion is a turning from the Creature to God. As soon as we 〈◊〉〈◊〉 believe, and hope for the Fruition of God in Glory, as purchased and promised by Christ, our hearts are weaned and withdrawn from the false Happiness, not perfectly, but yet sincerely; and we actu∣ally renounce and forsake them at the call of God's Providence, when they are in∣consistent with our fidelity to Christ, and the hopes of that Happiness which his Promises offer to us. Now that our Faith must be expressed by forsaking all, yea, that it is essential to Faith; and nothing else is saving-Faith but this, as appeareth,

1. By the Doctrinal Descriptions of it in the Gospel, (which I shall describe to you according to my usual method); our Lord hath told us, That the Kingd••m of Heaven is like a Merchant man, Mat. 13. 45, 46. seeking goodly Pearls. Who when he had found one Pearl of great Price, he went and sold all that he had and bought it. And surely he knew the Nature of Faith

better than we do. Many cheapen the Pearl of Pri••e, but they do not go through with the ••••••gain, because they do not sell all to purchase i••. Faith implieth such a sense of the Excellency and Truth of Sal∣va••ion by Christ, that you must chuse it, and let go all which is inconsistent with this Choice and Trust. All your sinful Pleasures Profit, Reputation, and Life it self, rather than forfeit these Hopes: Luke 14. 26. 〈◊〉〈◊〉 any Man come to me, and hate not Father and Mother, and Brother and 〈…〉〈…〉 Disciple, and his own Life, he can∣not 〈…〉〈…〉. And, vers. 33. Whoso∣eve•• 〈…〉〈…〉 that forsaketh not all that he hath, he cannot be my Disciple. After such ex∣press Declarations of the Will of Christ, why should we think of going to Heaven at a ch••••per rate? Christ must be prefer∣red above all that is nearest or dearest, or else he will not be for our turn, nor we for his. The same is inferred out of the Doctrine of Self-denial; Mat. 16. 24. If any Man will come after me, let him deny himself, and take up his Cross and follow me. For Self-denial hath a greater Relation to Faith, and is nearer of kin to Faith than the World imagineth, 'tis the immediate Fruit of our Trust. If God be trusted

as our supream Felicity, he must be loved above all things, and all things must give way to God. If Christ be trusted as the way to the Father, all things must be counted dung and loss, that we may gain Christ, Phil. 3. 8. The same is inferred out of the Baptismal Covenant, which is a renouncing the Devil, the World, and the Flesh, and a chusing Father, Son, and Holy Ghost for our God; if there be a chusing, there must be a renouncing. The Devil by the World, tempts our Flesh from the Christian Hope; therefore Idols must be renounced, before we can have the True God for our God: Iosh. 24. 23. Put away the strange Gods which are among you, and incline your Heart to the Lord God of Israel. Naturally our God is our Belly, while Carnal, Phil. 3. 19. Mammon is our God, Mat. 6. 24. The Devil is our God, Col. 1. 13. And, Ephes. 2. 2, 3. Wherein in times past ye walked according to the course of this World, according to the Prince of the Power of the Air, the Spirit that now worketh in the Children of Disobe∣dience. Among whom also we all had our Conversation in times past, in the Lusts of our Flesh, fulfilling the Desires of the Flesh, and of the Mind; and were by Nature the

Children of Wrath, even as others. Besides, the Nature of the thing, Baptism impli∣eth this Renunciation, 1 Pet. 3. 21. And this Renunciation is nothing else but a forsaking all, that we may have eternal Life by Christ.

2. It appeareth; by Reasons.

For (1.) Faith cannot be without this forsaking;

Nor, (2.) this forsaking without Faith.

(1.) Faith cannot be without this for∣saking. For Faith implieth a sight of the Truth and Worth of those blessed Things which are to come, and so to take the Thing promised for our Happiness, and the promise for our Security. 1. There is no true sound Faith, till we take the ever∣lasting Fruition of God in Glory for our whole Felicity, till our Hearts be set upon it, and we do desire it, intend it, wait for it, as the chief Good and Blessedness. The upright Heart is known by its Trea∣sure; Mat. 6. 20, 21. Lay up Treasure in Heaven; for where your Treasure is, there your Heart will be also. Now if this be so, other things will be lessened, all other Hopes and Happiness is nothing worth; and will appear so, if compared with this better part, with what we account our

Treasure; you will see all this World is Vanity, and hath nothing in it worthy to be compared with the Salvation of our Souls. 2. There is no true Faith, where the Word and Promise of God is not ta∣ken for our Security, so as our Trust in his Word, may quiet and embolden us a∣gainst Temptations, and give us stronger Consolation than all the visible things on Earth, Psalm. 119. 111. and Heb. 6. 18. We should do more, and go farther upon such a Promise, than for all that Man can give unto us. Earthly Pleasures and Pos∣sessions should be small things in regard of the Promise of God. This should make us row against the stream of the Flesh, and cross its desires and appetites, and de∣ny the Conveniencies of the World, and all because we have God's Promise of bet∣ter things.

(2.) This forsaking cannot be without Faith; because the Flesh is importunate to be pleased with present Satisfactions, and loth to part with things which we see and love, for that God and Glory which we never saw; to quit what is present, for what is future, and with patience to be expected. The Flesh is for pleasing the Body, but Faith is for saving the

Soul, Heb. 10. 39. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Purchasing the Soul with the loss of other things. So that this is Faith, no∣thing but Faith, and other Faith is not true and sound.

2. It maketh us to give up our selves to the conduct of the Word and Spirit for obtaining this Happiness. I add this, because the Word is our Rule, Gal. 6. ••6. and the Spirit our Guide, Rom. 8. 14. And Faith is not only an apprehension of Privileges, but 〈…〉〈…〉 of Subjection: And the sound Believer devoteth himself to the Love, Fear, Service, and Ob••di∣ence of God. 2 Cor. 8. 8. They first gave up themselves to the Lord, and to 〈◊〉〈◊〉 by the Will of God; that is, to the Apostles as Christ's Messengers, to be directed in the Way to Heaven: Psal. 119. 38. Sta∣blish thy Word unto thy Servant, who is de∣voted to thy fear. This now is saving-Faith.

The Vse is, to exhort you to believe to the saving of the Soul.

To this end;

1. Because Faith is the Gift of God, beg the Spirit of Wisdom and Revelation, that

your Eyes may be opened, that you may see what is the Hope of his Calling, and what the Riches of the Glory of his Inheritance in the Saints, &c. Ephes. 1. 17, 18. That you may be convinced of the truth and worth of the Blessedness promised, and know and see it, not by a traditional Report, but in the lively Light of the Spirit, such as may affect and engage your Hearts. Naturally we are purblind, 2 Pet. 1. 9. have no accute discerning, but in Back and Belly Concernments. We know what is noxious or comfortable to the present Life, pleasing or displeasing to the Flesh; but are little affected with the danger of perishing for ever, the need of Christ, or the worth of Salvation: and till God make a change, how slight and sensual are we!

2. Think often and seriously how much the saving of the Soul, is better than the saving, or getting, or keeping all the World. Matth. 16. 26. What will it profit a Man, if he should gain the whole World, and lose his own Soul? So much as God is to be preferred before the Crea∣ture, Heaven before the World, Eternity before Time, the Soul before the Body; so much must this Business of saving the

Soul have the preheminence, and be pre∣ferred before the Interests of the Body, and the bodily Life. But alas! what poor things divert us from this Happiness; the satisfying of the Flesh, the pleasures of Sin for a season; a little Ease, or Profit, or vain-Glory; this is all for which we slight Heaven, and our own Salvation.

3. Put your selves into the way of Sal∣vation, by s••eking Reconciliation with God by Christ. You are invited in the universal conditional Offer, Iohn 3. 16. 'Tis offered to all that will repent and be∣lieve, and there is no exception put in against you to exclude you; Why then will you exclude your self? Therefore come forward in the way of Faith, and God will help you.

4. Mind often the genuine Effect of the True Faith. It makes you forsake all, that you may be obedient to Christ, and resolved upon it.

Therefore consider, 1. the Necessity of it: You can neither trust God, nor be true to him, till your Heart be loosened from the Pleasures, and Profits, and Ho∣nours in the World; and you can ven∣ture all upon the security of his Promise, other Hopes and Happiness will divert us

from the true Happiness; and the good feed will be choaked by the cares of this World, and voluptuous Living, that you can bring nothing to perfection. Either you will turn aside by open Defection or Apostacy, or else be a Dwarf and Cripple in Religion all your days; either in Mortification, in denying the sinful Pleasures of the Senses, you will slight the fulness of Joy at God's right Hand, for a little vain Pleasure; which when 'tis gone, 'tis as a thing of nought. 'Tis the Pilg••im abstaineth from fleshly Lusts: He that run••eth not as uncertain, that keep∣eth down his Body, 1 Cor. 9. 26, 27. or in a way of Self-denial, run few hazards for Christ: It may be they may make some petty losses, but do not sell all for the Pearl of great Price: Or, in a way of Charity; How else can you lend to the Lord upon his Bond, or the security of his Promise; Prov. 19. 17. He that hath pity on the Poor, lendeth unto the Lord; and that which he hath given, will he pay him again.

2. Consider the Profit. Whatever a Believer los••th by the Way, he is sure to have it at the end of his Journey; Mat.

19. 28. Iesus said unto them, Verily I say unto you, that ye which have followed me in the Regeneration, when the Son of Man shall sit in the Throne of his Glory, ye also shall sit upon twelve Thrones, judging the twelve Tribes of Israel. You will be no losers by God at the last.