Riches of mercy to men in misery, or, Certain excellent treatises concerning the dignity and duty of Gods children by the late Reverend and Faithfull Minister of Jesus Christ, John Preston ...

THE BUCKLER Of a BELIEVER.

ROM. 8. Verse 34.

Who shall Condemn? It is Christ that is dead, yea rather which is risen again, who is also at the right hand of God, and maketh request also for us.

IN this most sweet and comfortable Scripture, I mean the eighth Chapter, our blessed Apo∣stle Saint Paul shews at large, the happy and safe estate of every true believer that hath his part in Christ; where he proves at large that there is nothing can hinder and dis-anul that estate, but that he must enjoy it according to his faith, shewing withal that if any thing could hinder it, it must come ei∣ther

from sinne, or from the crosse, the punishment of sinne. Now he shews this and proves it strongly against all the enemies of Salvation, that neither sinne nor the crosse can do it, and therefore not any thing.

Sinne cannot do it, verse 1. Because there is no con∣demnation, that is for sinne, to them. The crosse can∣not do it, because as vers. 28. All afflictions they shall work to good for them. Therefore once in Christ nothing can hinder them from eternal Salvation: And one would think this were sufficient proof, yet as if all this were no∣thing, Therefore that he may raise the true believer to the highest pitch of sound and lasting comfort; he goes further, and would have him to insult and victorio ••sly triumph, verse 33, 34. and rise to the highest pitch of holy confidence, speaking here in a kind of defiance, and saying, If any man dare be so bold as to accuse one that believes, yet where is he that can condemn him? as if he had said, There is none at all that can; So that brief∣ly in these words contained in the Text, is laid down every holy believers challenge, which he may take up against the face of all enemies whatsoever.

Wherein observe two parts.

First, A true beleevers challenge in these words, Who shall condemn? Secondly the person in whose name the challenge is made, which is Christs, It is Christ that is dead, &c. For though the beleever is weak in himself: yet in the rock Christ, strong and invincible.

For the first, vi••. The true beleevers challenge, it is the more to be noted, because it is laid down by way of in∣terogation: For that hath with it a strong confidence and a kind of victorious triumph, as if he said, there is none at all that can condemn though they may go about it. It is not intorrogatio rogantis or dubitantis, but instantis ••t tri∣umph•…•…is, It is not a question of one asking by way of doubt, but of one earnest in affirming, and Triumphing. So that the point then is this.

There is not any one in heaven, earth, nor any where else,

that can bring in any thing to condemn a true believer in the sight of God. Or

There is not any thing in this world, nor in the world to come, to hinder the salvation of a true believer.

Where we are to consider,

First, What it is to condemn.

Secondly, That all and every one of us before we be∣lieve are in the estate of condemnation, and therefore easily to be condemned, because under the curse of the law and the guilt of sin.

Thirdly, That when we come truly to believe in Christ, even then we are not to think to be free from all that will assay and seek to condemn us and bring us to perdition and destruction.

Fourthly, That though there be many, as the Devil and all his instruments, that aim and endeavour by many means to spoil us of our faith, and hinder our salvation, and so bring us to destruction, yet shall none ever be able to do it.

Lastly, We will make application of all to our selves,

For the first, namely what it is to condemn. It is ta∣ken diversly, either in foro publico (as in our courts) when one is guilty of some offence against the Law, and so is bound over by sentence of condemnation to suffer for it. Or else in foro conscientiae, in the court of Conscience, as here before God, and it is nothing else but to have a Con∣science guilty of sin, and for that to be judged of God to Eternal punishment: even to be separated from the Love of God in Christ for ever and ever; And all this presup∣poseth a guiltiness for sin that justifies the Judgement of God in regard of the just sentence of condemnation. Now who shall make the true believer guilty before God, being once in Christ? The answer is made by the Apostle, There is not one that can.

Now for the second thing observed, namely that those which come to believe, while they were in a state of Na∣ture and under the curse of the Law, were in an estate of

condemnation, This is proved Eph. 2. 3. Among whom we also (faith the Apostle) had our conversation, &c. And were by nature the children of wrath as well as others. As he also telleth those beleeving Romanes, Rom. 6. 17. Of this their own conscience is witness against them. The Law of God is the bill of inditement, God the Judge, the Devil the executioner, and hell the prison from whence it is impossible to escape until they come soundly to believe in the Lord Jesus.

For the third, When a man hath this blessed grace of faith, and begins to lay hold on Christ: he is not to think himself safe, and that he is secured from all that will seek his condemnation. For the Devil will do what he can still to winnow all goodness and grace received out of him. That nothing may remain but chaffe, And there∣fore it is we are taught in the Lords Prayer after forgive∣ness of sins, to pray against temptations. Though thy Sinns be pardoned by the bloud of Christ upon thy be∣lieving, yet there is one that seeks to break the force of thy faith, and so to bring thee to destruction; And therefore it is, he is called the accuser and destroyer, Rev. 12. 10. so that thou must look, that though thou hast got out of his paws, yet he hath many wayes whereby he will la∣bour what he can to bring thee back, to condemn and destroy thee.

As first, he will lay unto thee the wrath of God, to drive thee to despair, as he would have done Iob, who was brought to sore tryals, discovered in passionate speeches.

2. The curse of the Law is inforced against thee, to make thee think thy obedience to be so poor, as God will not accept thee.

3. Want of faith is another of his suggestions, and for this he will alledge the condition of the Gospel, and tell thee that thou dost not believe, and so art not onely un∣der the curse of the Law, but the Gospel also.

4. The sins of thy conscience, that he will buffet thee

with, perswading thee that such a sin is not pardoned, or pardonable.

5. He will muster up the world where he hath many Troops following him to choak the Word, and quench the grace of God that is in thee.

Lastly, He will fear thee with the grim and dismal look of that last enemy, death, and put thee under fears of never being able to undergo it.

Now for the fourth circumstance, That though with all his power, cruelty and subtilty as before he doth as∣sail, yet a true believer, he shall never be able to prevail against; and that first, because a true believer, his debt is paid by the death of Christ: Who shall condemn? faith the Apostle, Christ is mighty and strong. None; for faith hath a hand that layes hold on Christ, so that if Christ perish, he may, else not; And that,

First, Even because Christ hath died for him; and the strength of the Apostles reason stands thus. A man in debt, if his debt be paid, he is not in danger of the Law to be condemned for it; so there is not one farthing that God can in his Justice demand at a Believers hands, for it is paid by Christ. There is a double debt indeed he hath, but if both be paid for him, the Law shall not condemn him.

The First is the debt of obedience to the Law; God hath required of every child of Adam to obey and keep the whole Law, and he hath not done it; therefore there is a debt unpaid by him.

The Second debt is of punishment, for not doing it, and that is the curse of the Law.

Now a B••liever may produce a surety that hath paid both, namely Christ; for first, he died not before he had fufilled the Law. His righteousness, obedience, and all was for us; He took our nature, onely that we might have our part in him; he did all in our stead and names, even for our sake; upon our believing in him, all is ours.

Secondly, by his death he removed the curse which is the punishment of sin. For the first, Rom. 10. 4. (Christ is the end of the Law for righteousness, to every one that believeth) think of this, and labour for a spirit of faith, ever groan in thy soul, till thou piercest the Hea∣vens and obtainest saith. For the second, Gal. 3. 13. Christ hath redeemed us from the curse of the Law, being made a curse for us. Pitch on these places, and lay fast hold on Christ by faith, and they will uphold thee in the evil hour, even when the devil labours against thee with all his forces.

I, but the Devil is crafty, may some poor soul say, it may be he hath some bill or bond yet undischarged that I know not of, which he may demand at my hands.

No saith the Gospel, he hath blotted out the hand-wri∣ting that was against us, Col. 2. 14. All is crost and can∣celled, and this God hath spoken and sworn to, there∣fore let him do what he can, onely believe thou. Every writing is cancelled, there is not a whit to shew in the fight of God. A poor man is indebted a great sum of money to a mighty King, and knows not what to do, ha∣ving nothing to pay it withal, whereupon he is convi∣cted, condemned, cast into prison. Now it pleaseth the Kings onely Son to undertake the debt, his Father is content, and in process of time he payes it, and satis∣fieth his Father, who then I pray you can condemn that man? Even so is it with the poor believer, he ought both body and soul, and was to be put into the prison of Hell for ever, for breaking Gods Law, and incurring his dis∣pleasure; But the Lord Jesus out of his love and free favour, undertakes for the poor believer, and payes his debt; who then can condemn this poor Believer?

Now further, by way of gradation and assent, to make us raise up our thoughts in assurance of this, the Apostle useth a second reason, that is, Because Christ our surety is not onely dead for us, and so hath paid our debt, but also is risen again to make the poor believer

more sure, he hath paid the debt. And the strength of the argument is thus. If Christ had not risen again, but been still in the power of the grave, and kept under by the enemy of our salvation, the poor believer might have been justly afraid his debt had not been paid, but Christ being risen and out of hold, he is out of doubt. As when the debtor sees the Kings Son that was his sure∣ty at liberty, and in the Kings Court, he fears not but his debt is paid; so when the poor believer sees Christ set free from the power of the grave, &c. he knows God hath accepted the payment he hath made as sufficient for him. Let us therefore look upon our selves as having a part in Christ, and know whatsoever he did, it was for us, even for every true believer; so that he rising again, we rise again, which being so, it manifests that God hath accepted Christ his payment, if any thing could hinder, it must be death and the grave; but Christ being risen, they have lost their power, and so none able to condemn, Rom. 6. 9. Christ rose for us never to dye a∣gain, and therefore that we should never dye eter∣nally.

A third reason is taken from the sitting of Christ at the right hand of God, which puts all out of question that he paid our debt when he laid down his life, in that he is risen and ascended up to his Father. Now God would never have admitted him to sit at his right hand had the work been unfinished, but now being ascended to the right hand of his Father, where he is advanced to the highest pitch of honour, glory and Majesty; and that in our Nature, sitting in full authority King of heaven & earth, there for ever by his spirit, to gather and guide all his children, and quell the power of their ene∣mies; it is apparent that our Sureties payment is accep∣ted, so that now nothing can condemn a Believer, not his conscience, nor any thing else can condemn him, and therefore he may triumph over all accusations.

In the fourth place, add unto all this, that Christ doth

not onely sit at Gods right hand, but so as that he also maketh intercession for every true beleever, having not onely power, but even the same good will and mind that ever he had to do them good, consider this well, whether thou beleeving, needest to fear the face of any enemy whatsoever. The poor man that was indebted to the great King, For whom the Kings son was pleased to undertake and satisfie, when he sees him come out of prison, set at liberty in his fathers Court, in greater honor, and not one∣ly so, but highly favoured of the King his father and con∣tinually requesting him for that poor man. What needs he now care for all his enemies? He need not be affraid to look all officers in the face, &c.

Is this the secure and happy estate of every true believer, out of himself, in Christ. Then see the necessity of using all those means (and that constantly) whereby Christ our Blessed Redeemer is pleased to communicate himself and this his grace unto us. Faith is a special gift and grace, and comes from God in Christ, and Christ he comes one∣ly in the meanes which are channels and conduit-pipes. Therefore if thou wouldest have this grace, and be strengthened and increased therein, even as thou would∣est have thy soul thus dignified, use carefully all the means. As

The word which is the Scepter of Christs Kingdome, submit thy soul to it: If thou wilt have an excellent spi∣rit, such a one as Ioshua had, pray to God for it, and take heed of grieving the spirit of God, by continuing in the practice of any known sin, which is as water that quenches the fire, but rather cherish thy faith and put fuel unto it, by constant & consionable hearing, reading, pray∣er, meditation, receiving the Sacrament, holy conference, and watching over thy heart. For if thou put fuel to thy faith, and keep away that which may quench it, thou shalt clearly see this blessed truth, and find the power of faith in this that hath been said. Therefore as thou wouldest have this confidence and comfort in thy heart and soul, use the means for it. The dilligent hand be∣comes

rich in Gods ordinary providence, and so mayst thou in this grace, if thou use diligence, there is no way else: Therefore whilst thou hast time use the means, give attendance to the word, and all those heavenly meanes before mentioned.

Its true indeed Christ hath freed himself by dying, ri∣sing again and bring at the right hand of God, and this I believe, saith the poor soul, in the midst of his fears, temptations and troubles of mind, but how should I bee comforted in knowing that I am freed from all that dan∣ger and condemnation which my sins do deserve?

Yes, upon this ground every beleeving soul, and so thou if thou doest believe, mayest be sure to be freed as Christ himself is freed, and that even because Christ undertook and did all this for the poor believing soul, and he had not done it but for him. Esai 9. 6. To••us a child is born, to us a Sonne is given, All he did was for us and for our Salvation, so that if Christ hath any happiness, thou believing in him mayest be assured of it as Christ him∣self? All Gods intentions towards thee are founded in love, else how should that be true, Iohn 3. 16. God so Lo∣ved the world, &c. Christ also took all upon him for our sake, even to redeem and save us, he needed not have done it for himself, for he was God in glory, &c. lift up therefore thy heart by faith, and beleeve this and thou shalt find it true, though we miserable wretches are un∣worthy of any such mercies, yet is God worthy to be be∣lieved; Look on Christ and consider who he is, and re∣flect it upon thy self, and if thou canst believe the Lord Jesus hath done all this for thy sake; To help and strengthen thee to this.

First, Consider Christ did it for us; that believe as a surety, we were all bannk-rupts in the law of God, for want of obedience thereunto, now Christ the surety of mankind comes and undertakes for us and hath done i••▪ Hebrews 7. 22. He was made surety of ••a better testa∣ment.

Therefore think on him alwayes as thy Surety in glo∣ry;

Christ there is said to be a Surety of better things then the legal Rites were, even of the New Testament, wherein whatsoever is contained, it is for us, and there it is treasured up; ask and thou shalt have, seek and thou shalt find. All he did, he did as my Surety, all the evil he took away, and all the good he purchased, it was for me.

A second means or help to strengthen thee, (if thou art one that art humbled for sin, and desirest more and more to believe) is to know that God hath bound himself, and sworn to it (and he is true, though every man is a lyar): now that he should swear to that Testament of Christs blood, it is even because we should have hearts strengthened to believe, and therefore now it is a shame if we have not more faith obedience and holiness then heretofore. Certainly if we had faith instead of our pre∣sumption, what abundance of peace of conscience and sweet and comfortable joy might we have, because Christ hath done so much for us as we have heard, and all, that nothing might hinder the salvation of a poor believing soul.

Now to handle this point as it is contrary to the er∣ronious doctrine of the Church of Rome.

Who can condemn? none, This is the speech of the Apostle in the person of every true believer, as well as those to whom he then wrote at Rome. Onely those that have but a weak faith, the weaker assurance, yet all shall find the truth her▪ o•• if they believe, both weak & strong; this then may serve in the next place against that tormen∣ting and racking Doctrine of doubting so much main∣tained by Bellarmine; tis true indeed, saith he, we doubt not of Gods mercy and the merit of Christ, nor of the efficacy of the Sacrament, &c. but in regard of our own indisposition, infirmities, unworthiness and sins, in re∣spect of these we ought to doubt and fear. And so by a counsel hath the Romish Church accursed all such as say they are assured of their Salvation, though here every believer is enjoyned to believe it assuredly. But, as the

Psalmist saith, he that loves cursing, it shall enter into his own bowels.

But what are Bellarmines reasons against assurance?

First, Saith he because of our unworthiness.

But to this I answer, to what purpose should the Apo∣stle speak that which he doth here if our own unworthi∣ness or sins could condemn? But if they stand upon un∣worthiness we will say as much of our selves as they can possible. But seeing Christ hath undertook, as our sure∣ty, in our stead, and God through his grace gives power to believe, he takes away our unworthiness and gives us Christs righteousness to go out and in as he hath done, and so we make all our challenge in Christs name, not in our selves, and so our unworthiness obliges us more strongly to rest our selves upon Christ. In which case we resemble the vine that goes up & layes hold on that which is stronger then it self, so we in our selves weak, close with Christ, in whom God looks on us, not as we are in our selves, but in him in whom he is well pleased. So we stand not upon, nor look unto our righteousness but to God in Christ, by whom our sins are washed away in his bloud, and our persons covered with his righteous∣ness.

I but saith he the promises of Salvation are made con∣ditionally, if we repent and beleeve, now in regard of our selves we cannot beleeve, and therefore we are to doubt.

To this the Apostle shall answer, Though the promise of Salvation be conditional, yet every on that truly be∣liveth, his faith hath from God a light in it that makes him believe and repent, 1 Cor. 2. 12. Wee have received, saith the Apostle not the spirit of the world, but the spirit which is of God, that we might know the things that are free∣ly given us of God; So that the true believer hath received such a light, from the word, which letteth him see and know in some measure, that hee hath faith and repent∣ance. Then what can hinder him from believing in

Christ, that hath done all this for him, he may know he is chosen in that he is effectually called, he may know he is effectually called in that he hath true repentance and faith in the Lord Jesus, and therefore he may be assured of his Salvation.

I, but who can tell, saith he, that he hath sufficient faith and sufficient repentance?

Our assurance depends not upon the sufficiency, that is upon the measure, but the truth of our faith and repent∣ance. As our faith is true and strong, so is our assurance; though it be but as smoaking flux, yet if it be true, Christ will not quench it. It stands not upon this, how much or how little we believe, but how truly, Acts 16. 31. Be∣leeve in the Lord Iesus and thou shalt be saved. They said not believe thus much. I, but saith he, a true believer hath many secret sins, how can he then be assured?

The true believer though he do fall into sin, yet if he be in Christ, and Christ raign over him, then sin raigns not over him, and so long there is no condemnation to him, as it is Rom. 8. 1. Seeing that sin doth but dwell, though it trouble, so it raign not, it hinders not but he may have assurance. Assurance may stand with secret sinnes that a man confesseth and humbles himself for, but if a man be given up to any sin, he cannot be assured, else he may; howsoever sin may trouble him much.

Lastly, He saith we must doubt in regard of our selves, because all we have is but natural assurance. A man may hope well, that he grants, but he cannot be certainly assured.

Romanes 5. verse 5. He that hath sound hope is assu∣red. That I soundly hope I know, for I truly believe, which shews what the Doctros of the Romish Church are, Though greatly learned, yet fearfully given over to de∣lusion; for all true hope is grounded upon present faith. So that if a mans hope be sound his faith is sound, and therefore the true believer may have assurance. A true Christian he looks not on himself but upon Christ what

he hath done for him, utterly disclaiming his own me∣rits.

Now we have heard this great Doctors reasons and confuted him by scripture, let us hear the instances he brings out of Scripture to maintain doubting. There are three examples Bellarmine brings of holy and righteous men in Scripture, that saith he, durst not stand upon assurance; where is then that man, saith he, that dare pre∣sume of his assurance?

The first is Iob. 27. 6. where he saith my heart shall not reprove me all my dayes. I have lived so as in the main, I have had a care to please God, therefore •…•…t my friends say what they will, I will never forsake my righ∣teousness.

Now saith Bellarmine, If a man can say thus and yet fear as he doth, Iob 9. 20. saying, If I would justifie my self my own mouth shall condemn me, If I would be perfect he shall judge me wicked, Though I were perfect, yet I know not my soul. Who then dares stand upon assurance? For answer hereunto we must understand and know that justification is double: First from Faith, Secondly, from the fruits of faith, namely that righteousness we receive by his grace, the Imputative righteousness that is by faith in Christ that Iob there speakes not of, so that we go not about to free our selves by our own righteousness, or any thing that we can do, but by Christ. So that though he durst not justifie himself in his own righteousness and integrity of life, yet did not this hinder from the assu∣rance of his salvation before God in Christ; for Iob 19. 25. 26. I am sure saith he my redeemer liveth &c. whom I my self shall see and mine eyes shall behold and no other for me: So that though he stood not upon the righteousness of works for himself, yet he was assured in Christ of Eter∣nal Salvation.

The second example he brings is of David, Psalm 26. 1. who saith, Iudge me O Lord for I have walked in mine In∣nocency, to show what a holy and righteous man he was,

and yet saith Bellarmine for all that he doubts of his Sal∣vation, as appears Psal. 19. 12. where he saith, Lord who can understand his errours? cleanse me from secret faults. Now if he had secret sins that he feared might hinder him, how then could he have assurance?

We deny that, because he that truly believes and re∣pents, all his sins both secret and open are pardoned, known and unknown he confesses and repents of all, and therefore they are forgiven, Rom. 8. 1. Labouring to know his sins and forsake them, though he cannot know them all yet is he accepted. So the not knowing of our sins particularly hinders not our assurance of salvation, though David knew them not, yet had he assurance of the pardon of his secret sins and faults as well as other, in Christ.

I, but he was afraid he might be blinded in them, and so he might doubt, saith he.

We deny not but he might fear, for we say none can be assured of Salvation, but he that fears to offend. As a good child fears to offend his father, Now his fear hinders not his fathers love, fear of Gods favor in∣deed may hinder assurance, but not fear to offend him; Fear of sinning against God keeps him that his assurance is the stronger, the child of God that falls into sin when he casts off his fear and trembling, least he should offend against God, dashes and weakens the strength of his as∣surance, and the more a man fears to sin the more it keeps him in the favour of God, 2 Sam. 12. 12. David had assurance from God by the very prophet, &c. Ps. 32: when he confessed his sinnes he prophesied that God for∣gave them; besides Psalm 73. 25. he testifies to all the world that he had none in heaven but his reconciled God alone, all which shewes how strong assurance David had notwithstanding all his fear.

Again in the third place he brings that of Paul 1 Cor. 4. 4. where he saith, though I know nothing by my self, yet am I not thereby Iustified. Whereby Bellarmine would

prove that Paul could not be assured.

For Answer hereunto, we must know that the Apo∣stle there speakes not of the justification of his person, but his office, and that not before God but men, who though he knew he had used all faithfulness in his doctrine, yet I stand not upon that, saith he, for he acknowledged that God might find and see faults enough that way, but because Christ had done such things for him, &c. God had accepted of his sincere obedience in Christ, nothing could hinder his assurance of Gods approbation and love to him, which he testifies Rom. 8. 34. shewing his assu∣rance that nothing could seperate him from the love of God in Christ, so that none of these holy men, Iob, Da∣vid, nor Paul, howsoever they durst not stand upon their works, yet in regard of Gods love in Christ, they were all assured of their salvation and so may every true be∣leeving soul.

What comfort else could we have at the day of death?

First, Satan who at first was an angel of light, yet fell a∣way, saith he.

But to that we answer, Satan he had never a covenant made with him in Christ, we speak onely of believers.

Secondly Adam.

But that is nothing to the purpose likewise, because before his fall he was never in this covenant of grace. He had a∣bility to stand if he would, but he never had that promise before his fall, which wee have in Christ, As namely that we shall continue and never depart away, God put∣ting his spirit in us.

Thirdly Saul.

To which we answer that he was never a truly righte∣ous man, though he was called to be a king, and had a new heart fitted with endowments for his kingly office, yet were his graces but common graces, nor peculiar and special saving graces.

Fourthly, Salamon, Bellarmine holds that he perished,

yet he saith that he was a man beloved of God, 2 Sam. 12 25.

Therefore say we he fell not totally and finally, he lost not all grace because he had still so much grace as kept him from falling finally, as we may see by his book or repentance.

Fifthly, David. Bellarmine saith, he fell totally.

But that is not so, he lost not all when he fell into sin, as appeareth Psalm 51. 12.

Though the operation of his faith ceased, yet lost he not the substance and habit thereof, for there was a spi∣rit of prayer and repentance still left, he had a conflict within that made him so earnestly pray, restore me to the joy of thy salvation, &c. where note he prayes not simply for salvation, for that he was assured of, but for the com∣fort of it, and his prayers we know were the prayers of faith, for they brought him joy and comfort. So that then he had not lost all his faith.

Sixtly, Peter.

But he also lost not all, which to hold were directly contrary to that of our Saviour, Luke 22. 32. where he tels Peter, that he had prayed to the Father that his faith might not fail him, and it is a priveledge Christ hath purchased for every beleeving soul, that howsoever he may be grie∣vously and continually tempted on every side, yet shall his faith never utterly fail, because Christ hath prayed for it.

Seventhly, He brings Simon Magus.

But we deny him to be a true believer, he was at the best but in the gall of bitterness, his heart was stark naught, and therefore for him to fall away it is no won∣der.

Lastly, Iudas, whom we deny to be given to Christs keeping to eternal salvation, though he was given him as an Apostle, for Christ to prevent all, declared plainly that he was the son of perdition from the beginning; so that there is indeed no strength in all these to weaken

and hinder the assurance of him that truly believes, onely the Devil stirs up all his instruments by all means to dis∣courage him if it were possible, but he shall never prevail.

The use of this in the third place is for trial, namely that we should examine our selves, to finde if we have this insulting and triumphing faith, whereby we may be able to look up to God in the day of tryal and hold out. If a man have base and counterfeit coyn in his purse, he cannot abide to let it be tryed, but if it be sound and good, he is not affraid to bring it to the touch∣stone. God in this case will take nothing for currant, but what hath his own stamp upon it. The word of God hath that in it that will try us; let us therefore e∣very one deal sincerely with our own hearts, as in the sight and presence of Almighty God, that so we may know whether we have this blessed Grace of Faith or no. But before we come to this, let us consider these grounds.

First, That all that live under the Gospel have if not, though it be called the word of Faith, and be the very meanes to beget Faith. For this, look 2 Thess. 3. 2. where it is given as a reason why those that truly receive the Gospel, are so reproached and hardly dealt withall, by the world, even because all men have not Faith, for if all had Faith, then could all be of the same minde, and Holinesse, Righteousnesse and Love would be their delight.

Secondly, That this triumphing Faith which upholds a man, and opens his mouth to speak upon grounds of Faith, is so far from being a common gi••t to all, that but few indeed have it.

It is a special and peculiar grace that makes a man triumph over condemnation. That this was hard to be found, the Prophet complains in his dayes, Isa. 53. 1. Lord, Who hath believed our report? And that not among the heathen onely, but even among the people of God.

The like complaint Christ takes up in the very words of the Prophet, Iohn 12. 38. Rom. 10. 16. He admires

at the paucity of true believers. So now the sound of the Gospel hath come to all of us, but who shewes this faith of Gods elect in them. This also we may see in the parrable of the sower, wherein is set forth the estate of the visible Church. Where there is but one sort of the four kinds of hearers that bring forth this fruit. Three sorts come to hear, some but for fashion sake, or com∣pelled thereunto, some to get knowledge onely, some to carpe, scoff, or catch somewhat to run to rulers with, or to judge that which shall judge them one day. This triumphing faith it ariseth from an Immortal seed of Gods word alone.

Thirdly, That though there be but few that have this faith, yet not the poorest and meanest of Gods children if they have any true hope of Gods mercy, but in his time shall come to it. Act. 13. 48. As many as were or∣dained to eternal life believed, whosoever is Gods childe shall have this faith, and therefore Titus. 1. 1. it is set out to be a pecular grace and gift of God, that onely belong∣eth to the elect, Gal. 3. 6. all are said by faith in Christ to be Gods sons. Iohn 10. our Saviour shewes as none will, so none can believe but such as are Gods sheep, that is his elect, even those that are chosen in Christ to eternal life.

The fourth thing we are to consider as a matter to bee believed is, That those that have this faith that will save their souls, they may know they have it. Which is against Bellarmines reasons of diffidence and doubting.

First, They may know it to themselves for their com∣fort, and next they may make it known to others by the fruits thereof, 1 Cor 2. 12. That we may know, saith the Apostle, the things which are given us of God in Christ: which is spoken in common to all that truly believe, and not onely to any special person: the true beleever hath such a light going along with his faith that he comes to know though not perfectly, yet truly and infallibly that God hath chosen, Adopted, and sanctified him, &c. He

takes hold of the promise of Salvation, upon Gods com∣mandment: Faith is that which receiveth the word and promise, and cherisheth himself in a special manner in the Word and Sacrament. The Devils works are in dark∣nesse, God gives his in light, and therefore his children are called Saints in light, Col. 1. 12. and Iohn 15. 10. He that believes in the Son of God hath the witnesse in him∣self, So that thou needest not have others tell thee that thou dost believe, for if thou hast faith indeed, tis not so hid and buried in thy heart but that thou mayest know it.

Secondly, Others also may know it, as it manifests it self in the fruits, Rom. 1. 8. Their faith was spoken of far and near which was known by their wonderful change, they were become new creatures such as were now of a holy life and conversation, for which Paul thanks God, and desires to be with them to be comforted with their faith and his own.

N••xt to this consid••r that this triumphing faith where∣soever it is kindled, it will endure the tryal, even the fire of Gods spirit, it will endure also the fiery tryal of affliction, 1 Cor 3. 13. It is not a chaffie or counterfeit faith, that all the troubles or temptations can blow away. But being begotten by the word it pacifies the consci∣ence and stablishes the heart in the bloud of Christ, And purges the heart to make it fit for the Holy Ghost to dwell in, also it works by love and makes a man not churlish and froward but loving, and that even to his very ene∣mies, for Christ sake, thy heart will tell thee thus much, and make thee say, I thank God I have this faith in me.

Lastly, seeing it is thus, namely that it is the duty of all & every one that lives under the Gospel to prove his heart, and search it to the bottom, 2 Cor. 13. 5. Examine your selves whether you be in the faith, this shewes that it is not a thing to be taken as granted that we have this faith except we find that we have it indeed, but to search and try our selves for it, Because else we are in a great danger even

in the state of reprobates. Therefore examine thy self, and if thou hast it, bless God that ever thou wert born to be brought to such a blessed state wherein thou mayst thus triumph.

Now for the notes whereby thou mayest try thy self, they may be these.

The first is taken out of Rom. 8. 15. yea have not recei∣ved the spirit of bondage to fear again, but the spirit of a∣doption whereby we cry Abb•…•… Father. Thou hast found thy self before to have bin in an estate of bondage, as those believing Romans there, who were accepted in an estate of fear and bondage under the curse of the Law and con∣demnation, even in despair of themselves, the spirit of Bondage for that time shews us the law that condemns us and makes it to triumph over a man so long as it lasts, try therefore if thou hast felt thy conscience set on thee, and found thy self to be condemned for thy sins. Thus all Gods children truly converted indeed have felt, though some more, some less, and lyen under it some a longer, some a shorter time; if thy soul have drooped, been afraid to be utterly cast away, if thou hast found thy self in a lost estate then is thy case good, for this goes alwayes be∣fore that insulting faith, that triumphs against all con∣demnation. If thou hast not found this, but hast gotten faith without it, then dost thou speak peace to thy self, before God speakes it, and it is all one as if the Israelites should have looked up to the brazen serpent, before they had been bitten with the fiery serpent in the wilderness: who had been never the better, not finding indeed the need thereof, as those that are stung and troubled with fin do. Many are driven to believe because they are con∣vinced thereof in their judgement, and the example of others they think would shame them else. But that is not enough, thou must find thy self throughly awakened for thy sins, and feel thy self lying under the wrath of God, and lost as it were in thy self before thou canst truly see the need of a Saviour, and look up to him effectually.

Secondly, If thou hast obtained this absolving, quit∣ting and triumphing Faith, then after this spirit of bon∣dage thou hast found the spirit of Adoption spoken of in the same place, Rom. 8. 15. for before thou hast been bit∣ten with thy sins, the Devil and thine own conscience, thou canst not receive any true comfort. But when thou once findest in thee nothing but matter of condemnation, & art driven quite out of thy self, then the spirit, with the Gospel, opens thy heart and inlargeth it to rejoyce, and draw stronger consolation from the Gospel then the law could bring condemnation. So that if thou hast found the spirit of grace and comfort calming thy minde and purging thy conscience, and so sealing thy heart, and giving thee som assurance that thy sins are forgiven thee, then is thy estate good: assure thy self nothing in the world could do this but the spirit of God; Ask therefore thine own soul if thou hast in any small measure in truth found: thus then hath God begun this triumphing Faith, and set it up in thee.

Thirdly, If thou hast this Faith, then art thou united unto Christ and hast fellowship with him, thou art then knit to Christ as a man to his wife in a mariage bond, for thou must know that Christ is the believer in a spiritual and mystical manner, Rom. 8. 1. We first are in Christ, that is, when we once come to believe; and then Christ is in us (as it is vers. 10.) when his death kills the body of sin in us, and Iohn 17 21, 23. I in them, saith Christ, and they in me, which shew as in divers other places in like manner, that there is then an union, which is an in••allible note that floweth imediately from the grace of faith once begotten & wrought in any poor soul, 1 Ioh. 1. 3. They have fellowship with Christ, and with the father through Christ, if thou hast this faith, then is there a bond, that knits thee to God above all other in the world, and without this thou canst challenge no Salvation from Christ. let every one therefore examine if he have such a Faith in him, by which he may know whether he finde Christ in him, or

himself in Christ, and so a blessed fellowship between them, and this thou mayest know, if thou findest not the world and sin working and reigning in thee, but the spi∣rit of Christ having the rule and dominion in thee, Christ he is the ruler and governour of his Church and children; O blessed man that hast this, O blessed habitation to dwell in Christ, to be ingrasted and have an happy be∣ing and fellowship with Christ.

This discovers abundance of false faith in most men in the world, that dream and think to be saved by Christs death on the Crosse, now ascended and being in heaven, &c. But if this be all, the wickedest heart in the world that knows of this may say as much, but here is the dis∣fence that cuts the thread, the sound believer hath fur∣ther the spirit of Christ to kill sin in him, he hath also Christs blood in him, that is the worth and merit there∣of, taking away the guilt of sin, and purifying his con∣science, which he findes by the peace of it He hath al∣so the virtue of Christs Resurrection in him to raise up his dead heart. Paul desired to know nothing but Christ crucified by an inward experimental knowledge and feel∣ing of the power thereof. Also as Christ is now in hea∣ven making intercession for him, so he hath his spirit in him to teach and assist him to pray for pardon of sin and strength against the world, and the Devil, and that rem∣nant thereof, inbred corruption that still remains in him. Try thy self for this, and if thou find it in thee, go on, thy mariage bond here shall be broken, and soul and bo∣dy separated by death, yet shall thy blessed union with Christ never be broken, but though thy body happen to lie in the dust for a time, yet shall it one day be raised up again and united to thy soul, and both conjoyned to God to live with him in glory forever.

Fourthly, If thou hast this insulting and triumphing faith, then thou art a devoted and consecrated man to God and Christ, to serve God in righteousness and true holiness all thy dayes; hence all believers are said

to be Saints, that is, sanctified and set apart to God, dealing with worldly things, not with hearts set upon them, but using them as if they used them not, even with holy affections, and hearts consecrated to God and Christ; hence also is it, that they are called temples to God, set apart to their Redeemer by Baptism and Profession. But do those that think they have this faith thus carry themselves? this belongs to every man and woman; we must not be devoted to the pleasures of this world, but keep our hearts as men devoted to God and Christ, even in our recreations. We must have a special care we destroy not this Temple, by prostrating our selves to base lusts; try thy self for this, and though none can do this as they should, yet are all to labour and endeavour it.

He that hath this assurance to be able to challenge and triumph over his enemies in Christ, must be the most fear∣ful man in the world, not as doubting of Gods favour, but in being afraid to sin against God, and to offend any of his Brethren; which if thou dost, thou shalt be the stronger in this triumphing faith. Examples hereof we have throughout the whole Scriptures in all Gods chil∣dren, when they were once effectually called, whose carriage I pray mark what it was, Luke 19. 8. Zacheus made restitution abundantly when his faith had embra∣ced Jesus Christ again, Act. 17. Those that had used unlawful A ••s when faith once entered, they burnt their books lest they should draw away their hearts, and in∣fect and hurt others, they so hated their sin; and Rom. 6. 1. the Apostle abhors even so much as to think of his former conversation, to live in the corruption of it. They that have this faith indeed, there is an uproar as it were in their hearts against sin; and when they are overtaken and stumble, 2 Cor. 7. oh how careful are they to repent, and pray to God to be washed from their sins. And all this may serve to shew what kind of persons they be, even the most fearful to sin, and careful to please God of all others. Paul after he was converted, would rather

never eat, then he would justly offend his Brother, and all because God had given him this triumphing faith. This care and fear should be in all of us, for he that is bold in sin, say what he will, he finds not this faith, nor can triumph in it.

Sixthly, It a man have this, then is he the most for∣ward unto, and fruitfulness and abounding in good works above all others in the world; for this faith, it transplants and sets us (being by nature wilde olives) into Christ the true Vine, who is no barren root, but fruitful, 2 Cor. 9. this we may see in the believing Co∣rinthians charity, he speaks of there, and in the woman that cast all that she had into the Treasury, and in Za∣cheus, that gave half his goods to the poor; faith open∣ed his heart, that before was nigardly; and so Iohn 12. how did Mary pour out the ointment, and that good wo∣man, Act. 9. 36. so full of chastity; so also Acts 2. 4. they were now content all should be for Christ. Now these examples with many more, are all set down for our learning and imitation, if we will find indeed such a faith as will save our souls another day.

Seventhly, he that hath this insulting faith, he doth al∣ready conquer his enemies, he finds the power of it day∣ly in giving him victory in some kind over his in-dwel∣ling sin; and strengthening him against the world and temptations, leading him to sin, though he find them not fully conquered, yet is not his heart so fully and al∣together taken up, but that he hath some freedom in the midst of all the affairs and businesses of this world, to set some time apart for Divine exercises to honour God, he is not a slave to the world, 1 Iohn 1. 5. this faith lifts him so up, as he is above the dominion of the world, though he may be often foiled, yet gets he up again, and gets ground of lusts daily, and is not as many that are led away, and made slaves to their pleasures, profits, &c. This faith gets victory over the immoderateness of recreations and delights in some sort.

Lastly, This faith, 'tis no phantasie of a mans brain,

but that which Gods Word is the ground of, and there∣fore he that hath it, it makes him receive the Ministers testimony to Gods Word which is true. Now this faith, it carries life in it, whereby a man may know he hath it; the Scripture is manifest for this, Gal. 2. 20. The life that I live is by faith in the Son of God; Hab. 2. 4. The just shall live by his faith; and that righteousness which brings into Gods presence and favour, it hath a light within which consists,

1. In that if thou hast this triumphing faith, then thou hast a sweet apprehension of Gods favour by an in∣ward feeling of a reconciliation with an angry God whom thou hast so offended.

2. In some peace of Conscience.

3. Unspeakable joy in the Holy Ghost, even when the world sets against thee, and sorrows oppress thee.

4 In a change, a new creature, the D••vils image defaced, and the Image of God that was lost, resto∣red.

5. It shews it self also in warranting thy actions, and letting thee see that the thing thou dost, in regard of the substance, is good; also it covers the defects of thy actions in Christ, and tells thee that God accepts of thy po••r endeavours in him; and hereupon it is that Gods chil∣dren, when they find God reconciled to them, and themselves once brought into his favour, are so stirred up to good works and prayer; also in afflictions, that it is which keeps the heart close to God in his promises; neither tying God to time, means, nor manner, but waiting patiently for deliverance.

This faith also, it hath his sence, an eye, an ear, a hand, &c. likewise its voice, both inward and outward; when God sayes believe, it makes a man find a spirit within, say••ng, Lord I believe; indeed it makes him also outwardly, with the Publican, confess his sin and wretchedness; as also, how doth a true believer pray: he

not onely speaks, but even speaks because he doth be∣lieve. Now of the lets to this faith, there are a world of hindrances; the Devil blows into the brains of men by ordinary conceits, arising in their imaginations, to hinder and keep them from such a faith as may assure their hearts that there is no condemnation belonging to them, and so go on cheerfully about their business, ha∣ving all their wants supplied. And there is indeed no Christian that is in Christ that can possibly be clean without them, onely the difference is, some have more, some less; but let us all well weigh them, and they will appear all but conceits, and to have no reality and truth in them.

1. Now the first of these is, That it is presumption, which is a conceit the Papists take up, and is in us all, so far as we are naturally Popish; we think this faith is but a presumption, yet this is but a meer conceit, for if we have faith, it assures us through Christ, that no∣thing can destroy us. All presumption, is either upon a mans own merit, or Gods mercies (as Divines acknow∣ledge.) Now that faith doth neither of these it is plain; for he first that knows Christ according to his Word, layes hold on Christs merits, and Gods mercy in him, and so applies and rests thereupon before God, labour∣ing to bring forth fruit, and so is assured of Gods love. And this is no presum tion, for he relies not upon his own merits, but Christs.

2. This faith builds not on Gods mercy at large, but on his mercy in Christ; he believes on him that hath sa∣tisfied Gods justice, and therefore knows that God can∣not but must needs shew mercy: If this were presumption, who would seek after it to lose his labour? but this the Lord commands, and therefore it is no presumption, but obedience and duty to do it. Nay, if thou shouldst not seek after this faith and assurance, it were a neglect and contempt of the Commandement of God.

A second impediment that keeps men from seeking this

faith is a conceit that it is impossible ever to get it, and this sticks too much in our unbelieving hearts, and is strongly rooted in our ignorant Protestants, that give themselves to other Books, but not to the careful and con∣scionable reading of Gods Book, where there is nothing so beaten upon, both in Old and New Testament, as that we should trust in God, and not upon our selves; and that this which belongs to every child of God that shall be saved is no conceit of impossibility; but this faith belongs to every child of God, therefore not im∣possible to be attained; and this is plainly proved, Gal. 3. 26. where it is said, Ye are all the Sons of God by faith; there is none the Son of God but by believing in the Son of God; and Act. 13. 40. So many as were ordained to eternal life believed: which shews, that all such shall have this faith, that is, a true and a saving faith, not the counterfeit faith of the world; for it is a gift com∣mon to all Gods children, without which a man cannot be a Son of God.

A third hindrance, is a conceit that it is very hard and difficult, though not impossible; a man may labour will some say, seven years and never attain thereunto.

But admit it be hard, as it is indeed so to flesh and blood, to which every good course is irksom; yet con∣sider, that the first point in Christianity is to deny our selves, and to go to Christ, alwayes knowing that what∣sover the first Adam lost, the second Adam Christ Jesus hath it for thee. N••w Christ, he hath bidden thee to take upon thee his yo••k, and that is part of it, even this conquering and triumphing faith, and whatsoever belongs to Christs yoak it is easie. Iohn 14 1. Ye believe in God, believe also in me, saith Christ, where he commands thee to believe; and Mat. 11. 28. Christ calls thee to come to him if thou be heavy laden, and weary of thy sins. Why shouldst thou then fear any thing, when he can make all things easie to thee? Go therefore to God in Christs Name, he hath promised to give thee above all thou

canst ask or think: This conceit of difficulty in obtaining such a faith, it belongs onely to sluggish and slothsul Christians, who yet notwithstanding for the things of this world will sit up all night, and ride and run through thick and thin. Be not thou less careful and diligent for thy soul, this faith, this excellent thing, will quit all thy pains if thou dealest not in thine own wisdom and strength, but goest out of thy self and seekest it of Christ, which if thou doest, then shalt thou find it no hard thing, but easie, because God will give it thee in the use of the means, if thou be constant therein. Let not therefore this misconceit by any means hinder thee.

A fourth let or hindrance, is a conceit that it is either needless, or at least not of such absolute necessity, but that a man may do well enough, though he come not to such assurance and confidence in his faith, as to insult and triumph therein; And this is a conceit that hinders those that are more forward in profession then others, and in the performing of some duties more careful, yet go not home to God so throughly as they should, but keep their souls aloof as it were from God; but without this faith it is impossible for them to know whether they be elect or reprobates, hypocrites, or the true children of God in∣deed, and therefore let such know it is of absolute neces∣sity, 2 Cor. 13. 5. Know ye not that they are in the faith, saith the Apostle, except ye be as reprobates? Let not there∣fore any such conceit still possess thee; but seeing this saith is of absolute necessity, as the truth of Gods Word shews; pluck up thy heart and go to God for it.

A fifth impediment, is a conceit that this is the onely way to open a gap to all licentiousness; but who are they that say thus? surely none but Athiests, that fear neither God nor man, or else Papists, that are blinded themselves, and would blind others. Oh that such learned men as many of them be, should be so grossly ignorant of Gods truth; Indeed they that have not this faith, may open a gap to all licentiousness,

but no true believer that hath found this conquering and insulting faith, for he is the most fearful man of all other to commit sin, and before this a man never makes con∣science of sin, Act. 15. 9. and Act. 26. 15. when this once comes, it opens his eyes and makes him pry into his own heart, to see what a dunghil it is, and so makes him labour to cast out all his filthy affections and sinful lusts, and to endeavour after holiness and righteousness; so far is this from making a man licentious: for it is the very ro••t from whence all holiness of heart and life flows, and therefore let no man suffer this conceit to hinder him from seeking this faith.

We shall be kept to the possession of that salvation we once believed and hoped for; if we could quite lose it again, then must there be something stronger then the power of God, but we know that cannot be; for God onely hath power to consume all things from the earth in a moment, with the breath of his nostrils; and there∣fore there is nothing above his power: O then in how blessed an estate are they above all the world, whom the Lord hath pleased to set in such an estate, as once to be assured of this faith, and walk in it? Beware therefore of conceits; a conceit had almost made the Iaylor to kill himself, Acts 16. 27. 2 Kings 7. 19, 20. a conceit hindered the Prince: go thou therefore by sound judge∣ment from the Word of God; false suppositions and conceits make men so differ as they do. All conceits at last will fall on thy head, and thou with thy false con∣ceits as cha••t, be blown away; labour thou therefore for truth and right in all things, that will be a Buckler which will defend thy head; but make account the Devil will hinder thee herein what he can: for he knows well e∣nough, if thou once get this, thou wilt soon be gone out of his Kingdom.

Now come we to consider the means which God hath appointed to work this faith, and encrease it in our selves, which be indeed abundant; but the main means of all

is the lifting up the standard, The preaching of the Go∣spel of Jesus Christ; And therefore we are diligently to attend at wisdoms posts to hear Gods word, Rom. 10. 14. It is that which opens the heart and so lets in Christ, who by his spirit doth inable us from an inward light and power to say, Lord I believe, and therefore am assu∣red of my salvation. This faith leaves not a man with his sins about him to go on in the course of this world, still doubting, for he can tell how he came by his faith, and it is not a common but a true substantial faith, that will never fail when hee comes to stand most in need of it; and is no conceit or bare imagination gotten by contemplation, but a settled perswasion arising from Gods word, even the root of all good works, that can possibly be accepted in Gods sight.

And the first means whereby to come to such a faith is to see, consider and take to heart what estate we are in without believing in Christ, this is the first step thereunto, and before this a man can never come truly to believe and so to be knit to Christ in the mariage bond of Grace.

Now what estate we are in before may easily appear by these particulars, as

That we all in Adam are fallen away, and so have lost the image of God.

Are wholy under the guilt of sin.

The children of Gods wrath.

In the power and snares of the Devil,

Under the curse of the Law, howsoever we may bless our selves and the world think us blessed, &c.

And lastly guilty of eternal condemnation, and so en∣dangered to be swallowed up of the gulfe of Hell when we are dead, without we get this faith. Now by all this we may see what need we have to get into the rock Christ, it being the estate of every child of Adam, Kings, Emperors, &c. even all and every one by nature. Which when the poor soul strucken with the word, comes to understand aright and feel it as in the presence of God, then he comes

To think how he shall be brought to God again.

How he may be born again being of such a sinful case.

How he may get the heavy curse removed.

How he shall come to get out of the power and snares of the Devil.

How to come to be a child of Gods love.

To think how he shall be freed from the gulfe of Hell when he dies.

Now when a man sees this and is convinced through∣ly thereof in his judgement, hee cannot be quiet until he hath sought some remedie, then hath he set the first step to this blessed estate of true saving faith. Examples hereof we have Act. 2. In those three thousand that were converted at one Sermon: who having their case layed open, cryed out, what shall we do to be saved? and that was the first step to their believing, for after that they came to believe: so likewise Act. 16. 30. The Iaylor when he came in trembling and desired to know by what means to come to salvation, then the Doctrine of faith took place; even so we, before we can attain to this faith that triumphs against condemnation, we must go out of our selves, and run to God onely in Christ, without whom we perish: And the reason many find not this faith, is, because they have a general and conceited faith wherewith they content themselves, which makes them to slubber over all things, and so live and die in the same; even because they come not soundly to understand by the word of God their woful and lamentable estate by nature, the true and effectual knowledge whereof is the first step to true saving faith.

A second means is, when a man not onely sees it sound∣ly and so doth effectually go out of himself, but also re∣solveth to cast away that sin he sees in himself, a man may come to consider his estate deeply and yet go on in wicked courses. But when he can desire with all his heart to bee rid of all his sinne, and cast it off, it is a speci∣al meanes and a further step to this faith, at least to the

manifestation of it to us. Repent and believe is the voice of the gospel. No man can believe except he re∣pent, and cast off sin, so no man can repent except he be∣lieve, and have some hope that his sins may be pardoned. Many see their sins yet cast them not away, and therefore the conscience beats them off and will not let them be∣lieve. It tels them that Christ and such a soul cannot stand together. The door is shut, if thou makest not account in thy affection and conversation to leave all sin, 1 Io. 3. 6. whosoever, saith the Apostle, sinneth hath not seen God. So that the soul hath a second step to believe when a man truly repents of all his sins, 2 Cor. 6. 17, 18. Then God offers himself as a father to a man, when he casts off such as are lin be as it were of Satan, and of the fellowship of darkness, that is when a man casts off his e∣vil company and all sin that may defile his soul, and make him unworthy to be Gods child; and therefore when a man casts off sin and the instruments of sin, then is he fit to believe, and God will be ready to sh••w himself unto him, not a judge but a father, Rev 3. 19. When a man begins to be zealous for God and amend his sinful wayes and courses, and leaves cherishing those abominable sins that before he hath lived in, and for want of this resolu∣tion to take Christs part against sin, it comes to pass a mans heart and conscience will not let him come to lay hold of Christ, even because he harbors Christs enemies that will not suffer him to come in.

A third means is when a man renounces as well his own righteousness as his sinnes. It is Christs righ∣teousness that must make us righteous before God, that is our justification to eternal life. There is (to say the truth) no righteousnesse before a man comes to be in Christ, onely 'tis call'd an outward righteousness, and is so taken before men; and therefore if thou wilt come to this faith, thou must cast off all, not conceit of righteousness, but thine own righteousness indeed; For that cannot further thee in this point, as thine own sins

cannot hinder thee. What hindred the Jewes and Papist, and thousands of Protestants at this day from faith that should uphold their souls, but a conceit of their own righteousness? The Jewes they would perform obedience to the law, and venture their salvation upon that righte∣ousness, Rom. 10 2••. And therefore they could not be∣lieve. So the Papists now, they do still in part stick up∣on their own righteousness, whereas there is none in him∣self righteous but God alone Iehouah, who is righteous∣ness, as he proclaims himself. We lost all in Adam, and recover all again in Christ. Many ignorant Protestants, and some that have knowledge also, will not stick to say, that if a man have a good meaning, dealing righteously, and serving God, he shall be accepted; all which is no∣thing without Christ: for the more a man goes on in good intentions, before he be in Christ by faith, all his performances are but cursed abominations, and so fur∣ther off from faith, and that which God hath most severe∣ly punished, as he did Saul, his good intention without obedience unto him.

But may some say, if it be so, then it is better to sin, and not do good works ••t all.

Not so, for then thou encreasest thy punishment: thy sin is the less if thou hast a good meaning, because thou thinkest that thou dost that which is good; if thou knew∣est and thoughest otherwise, thy condemnation should be the deeper; yet know this, till thou art in Christ all is a∣bominable before God, and but l••st labour, Phil. 3. 5, 6. Paul, he had a zeal enough in him, before he came to be∣lieve in Christ, and not only a good meaning, but thought he did more, and better then others, and for his righte∣ousness towards man, he was unrebukeable, none could come neer him, but after he came to see it was a hin∣drance (for that it was without Christ) and so made him to run so far out of the way; and therefore we must cast off all our own righteousness before we can be in Christ. This Paul saw, and that made him come to

Christ, and say that he counted all loss, yea but dung that he might win Christ, and be found clothed in that righteous∣ness which is by faith in him, which before he could not at∣tain unto, notwithstanding he might have stood upon his priviledges, and have boasted of the excellent things he had done, yet was he fain to cast away all his confidence in the flesh, that is, his prerogatives, righteousness and zeal, &c. and so must we cast away all our own righte∣ousness and goodness, and fetch all from God, and serve God according to his wil, and not after ourown phantasies, or the prescripts of man, dealing also truly with every one we have to do withall. 'Tis not our own righteous∣ness, but the relying on it, that hinders and keeps a man from faith, without which all is but abominable, even our eating, drinking, and whatsoever we do is odious be∣fore God, untill we come to get this true faith, to tri∣umph over condemnation. A man when he is naked in in himself is then the fitter to be cloathed with Christs robe; every thing is then sweet to him, and so he comes to desire and say, Come Lord Iesus.

A fourth means is, a poor spirit and beggarly, that is, such a one as hath neither comfort within nor without; when nothing will now so comfort him, as the thinking of his present estate will humble him. And this will make a man poor indeed though he be never so rich, and bring him with David to say, I am poor and needy, Lord help me, Psal. 70. 5. This will let him see that he is a poor Lazer, begging at the gates of God, who is rich in mercy. And it is a further degree to bring him to Christ, and make Christ to enrich him; That which hinders many from coming to Christ is, that they are full enough; these whatsoever they say in words, they indeed cast off Christs righteousness, because their spirits are not cast down to beg at Gods hand; if they have children, honour, wealth and professions, tell them of condemnation, they are proud, and think themselves well enough; they will tell you that they hope to be saved as well as the best. But

let such know, all fulness dwells in Christ, none at all in us, in the matter of salvation. Get Christ first to raign in thee, that thou mayest after come to raign with him in glory.

A fifth means is, the fair, free, large, and great offer of Grace made in the Gospel, where are they now that say they would, and so would indeed believe? Iohn 3. 16. God so loved the world, &c. Here is a means to bring thee to believe indeed; A strange thing that the Judge and partie offended should thus offer to every soul to whom the Gospel comes, his Son, that God himself should of∣fer a pardon, who would not strive with himself and sigh and groan, yea even burst his heart in pieces to be∣lieve? This is one of the specialest means of all to bring a man to believe that God himself the party offended should come and say, here is my Son, take him unto thee; Labour therefore to get him, lay fast hold on him, and he will bless and comfort thee for ever. If thou doest o∣pen thy heart and let him in, he offers his son to thee to believe in. And why? Is it because thou art such a beautiful and great person? &c. No, it comes from the love of his own heart, and therefore it is free. As thy righteousness cannot further it, so thy sins cannot hinder it, if thou lay but hold on it. The offer is not onely to no∣ble, rich, young, &c. But to all whosoever believes though never so mean, poor, old may take him, go away with him, and live with him for ever. Many think they should have something of their own. No, God looks at his own love, and so do thou, that his love mercy & grace, may be mag∣nified in thee. Let us therefore stir up our sev••s and look and seek to God, He will give his spirit to all his at one time or another.

A sixth means is, to know that there is not onely a free offer, but also a commandment to enjoyn us, not to re∣fuse and neglect Gods offer: that is the greatest blessing that can be to have him come unto thee, to raign over thee, and subdue thy sin. It is the spirit of God that

would draw thy heart to believe; open therefore and re∣ceive it. Consider for this 1 Ioh. 3. 23. This is his com∣mandment that we should believe on the Name of his Son Ie∣sus Christ, And search thy heart to try if thou hast gotten such a faith. God commands thee to believe, and there∣fore it is not indifferent whether thou hast it or no, or to think onely that thou hast it: And this is a further means and that which leaves us without all excuse if we obey not. A man oft times will do a thing upon command, that else he would not do.

A Seventh means is to remember the fearful threat∣nings, Ioh, 3. 18. He that believeth not is condemned, because he hath not believed in the Name of the onely begotten Son of God, God sees all is little enough we have such carnal hearts, consider that well and it will a∣waken thee out of thy security and make thee see thou canst not tell what to do if thou dost not get this faith, which except thou dost seek to God for and get, even this that here hath been said shall stand up in Judgement a∣gainst thee another day. Now to encourage thee here∣unto know this, that God hath promised that though thou canst not do it, yet if thou seek to him he will help thee. Go to God therefore upon his promise, if thou wouldest not have thy portion with the condemned Devils. He that will not believe hath nothing to uphold him against the guilt of conscience, then the which there needs no more. He that hath the wrath of an infinite God to wre∣stle withall cannot but be condemned; The care of this therefore ought to be above all other care for wife, chil∣dren or any thing else in the world whatsoever.

But you are very strict and hard may some possibly say.

If thou think strange of this, think strange of God, for here is nothing spoken but from God.

A eighth and a chief means is the word preached, Rom. 10. 17. Faith commeth by hearing, and hearing by the word of God. Therefore be careful to come as thou oughtest

to the word, and bring others under the sound of the Go∣spel which is the word of faith; submit thy self to it and God will not fail thee, this do and it shall com, it will come, yea it must needs come, because God is faith∣full and unchangeable; stumble not therefore at any thing that is said by the faithful Ministers of Gods word, if any weakness pass, bear with it, and take all in the best part. If thou get this ••aith thou shalt eat and drink, and sl••ep and trade, and live in the world with more comfort then ever thou didest, and after live with the Lord Jesus for ever.

The last means is prayer which serveth as bellows to blow up all, pray that thou mayest see, consider, and take to heart thy woful and lamentable estate by nature, then will thy sighs and groans bestrong and powerful with God Pray with all, that God will be pleased to hum∣ble thee and inable thee to do all as aforesaid. To stir thee up to this lay thine ear and hear how the damned souls in Hell, that neglected and refused grace do roar, yell and howl, that now would give worlds if they had them, to enjoy the time that the Lord affords thee to repent in; con∣sider these things wisely, and the Lord give thee understan∣ding in all things.

Notes

• 1.
• 2.
• 3.
• 4••
• 1 Reason.
• 2. Reason.
• 3 Reason.
• 4 Reason.
• Use 1.
• Quest.
• Answ.
• Use 2.
• Object. Answs
• Object.
• Answ.
• Object.
• Answ.
• Object.
• Answ.
• Object.
• Answ.
• Object.
• Answ.
• Object.
• Answ.
• Object.
• Answ.
• Object.
• Answ.
• Object.
• Answ.
• Object. Answ.
• Object. Answ.
• Object.
• Answ.
• Object. Answ.
• Object. Answ.
• Object. Answ.
• Object. & Answ.
• Use. 3.
• 2.
• 3.
• 4.
• 2.
• 2.
• 3
• 4.
• 5.
• 6.
• 7.
• 8.
• 1.
• 2. 3.
• 4
• 5.
• Psal 119. Luke 10. 23. Mat. 3. Luke 9. 1.
• 1.
• 2.
• Vide Joh. 14.
• Joh. 1. 3, 23.
• 3.
• 〈◊〉〈◊〉.
• 5.
• 〈◊〉〈◊〉.
• 1.
• 2. 3. 4. 5.
• 6.
• 1. 2. 3. 4.
• 5. 6.
• 2.
• 3.
• Object.
• Answ.
• 4.
• 5.
• 6.
• 7.
• Object.
• Answ. 8.
• 9.