A learned commentary or exposition: upon the first chapter of the second Epistle of S. Paul to the Corinthians Being the substance of many sermons formerly preached at Grayes-Inne, London, by that reverend and judicious divine, Richard Sibbs, D.D. Sometimes Master of Catherine-Hall in Cambridge, and preacher to that honourable society. Published for the publick good and benefit of the Church of Christ. By Tho. Manton, B.D. and preacher of the Gospel at Stoake-Newington, near London.

VERSE XXIV.

Not that we have dominion over your faith, but are helpers of your joy: for by faith ye stand.

SAint Paul is yet in his clearing, he is yet in his apology, Not that we have dominion over your faith, &c. I do not tell you, I came not yet to spare you, as if I meant to domineer over your faith when I came: because those words, I came not yet, to spare you, might seem to carry some highnesse, some Lordlinesse with them, as if the Apostle would have taken much upon him; therefore he corrects those words in this Verse, Not that we have do∣minion over your faith, &c. So that in these words he removes a suspition of spiritual tyranny over them: because he had said before, he came not, to spare them; they might think, What would he have done if he had come? would he have enforced us? Oh no; indeed your reformation hath spa∣red me a labour, and you a chiding; but if I had reproved you sharply, it should have been for your good.

Then, he sets down the true cause, We are helpers of your joy. If I had

come, and told you of your faults, if I had not spared you, it should have been to help your joy; and now I came not to you, it is to help your joy; my scope in all is to be a furtherer of your joy. So these words are a rea∣son of the former why he did not come, to domineer over their faith, For by faith ye stand. You stand by faith, and you stand out by faith against all oppositions whatsoever, therefore your faith must not lean on me, I must not domineer over that you stand by, if your faith should rely on me, I am but a man; faith must rely on God, it must have a better pillar then my self, you must stand upon Divine strength: therefore you stand by faith: and if you stand by faith, we have no reason to have dominion over your faith.

These words are declined by many Interpreters, they know not what the dependance is: but this is the best dependance of the words, We domi∣neer not, or rule not over your faith: because by faith you stand as upon a bottom; you stand against all adverse power by faith. Therefore you had need to have it well founded, you had need to plant your faith well, by which you stand against all opposite power, and against all humane autho∣rity. For a man may be a liar, and do good in many things: a man hath a deceitful nature, as far as he hath a corrupt principle in him: he may de∣ceive, and yet be a good man too; in particular cases he may shew himself a changeable creature. But there must be no falshood or uncertainty in faith: for it is a grace that must have truth, and certainty; it must have un∣moveable, and unchangeable truth to build on: therefore we domineer not over your faith, God forbid we should do so: for faith is the grace where∣by you stand; if you should build upon us as men, you could not stand al∣way. The Point is clear, That

No creature hath dominion over the faith of another.

The faith of a man is onely subject to the Spirit of God, to God, and to Christ. And by the way, S. Paul taxeth those false Apostles, and false Teachers, that laboured to creep into the consciences of people, to have higher place in the hearts of people then they should have, that so they might rule the people as they list. Now that should not be the scope of the Minister to have dominion over the faith of others; for the Ministery is a Ministery, not a Magistracy. A Minister, so far as he is a Pastor, he is a Mi∣nister; that is, he is to deliver things from God that may stablish the soul, not to domineer over mens faith, as if he could prescribe what men should believe.

Now to unfold this Point, I will first shew what it is to have no domi∣nion over mens faith. And then what it is to have dominion and rule over other mens faith, and who are guilty of this.

Not to have dominion over another mans faith, it is not when a Church doth force prescribing to the Articles of Religion, that is not to have domi∣nion over the faith of others, to draw people to conformity of the same Re∣ligion in the substantials of it; (as some that seek extravagant liberty, lay that imputation perhaps,) it is used in all Churches.

Again, it is not to domineer over faith, to suppresse that that they call of late in neighbour-Countreys a liberty of prophesie, to suppresse a liberty of preaching when men list; that men should have an unbridled licence. We see in Polonia, and those Countreys, what abundance of Hereticks there are, where there is more liberty to preach, and to publish what men list. Those Countreys are like Africk, where (they say) there are alway new Monsters. Or like to Egypt, when Nilus overflowes, it leaves a slime

behind, and when the Sun works upon that slime, it breeds many imper∣fect strange creatures: So those Countreys where there is liberty of Reli∣gions, there are alwayes some strange novel opinions, some Monsters: experience of forreign Countreys shews it too true: therefore to hinder that extravagant liberty, is not dominion over faith.

Nay, to force men to the meanes of faith, it is not to domineer over faith. S. Austin himself was once of this mind, that people were not to be forced: it is true; but they may be compelled to the means, though they cannot be compelled to believe. Men may be compelled to the means by mulcts, and other courses of State. And it is a happy necessity when peo∣ple are forced to the means, under which means by Gods blessing they may be reduced to abetter habit, and temper of soul.

Therefore it is cruelty to neglect this care, to leave people to their own liberty to attend upon the means, or not to attend on them. Therefore our State is, and may be justified well, for those violent courses to Recu∣sants. And many of them after blesse God they have done it, and they have cause. For there is a Majestie in the Ordinances of God: if people were brought under the means, Gods Spirit would make the means effe∣ctual. And there is not a greater snare of the Devil, whereby he holds more in the Romish Church in perdition, then by perswading them that it is a dangerous thing to come to our prayers, and to attend upon the means of salvation: when as in our Liturgy there is nothing that may justly of∣fend. Therefore to force to the means, it is not to domineer over faith; because it is onely a drawing from outward inforcement to the use of means.

Again, it is not a ruling over faith, nor a base slavery, when men hear the Word of God opened directly, and clearly, when men shall perswade others according to their own judgment, that this is so, and when others shall yield. There is some faith that may be called in some degree impli∣cite faith, and obedience, that is not sinful, but good, and discreet. As when men by their standing in the Church, and by their experience and ho∣linesse of life, are thought to be men that speak agreeable to the ground of Scripture, though they have not a direct rule, and place of Scripture for it; other mens conscience may follow what they say: I have been directed by such men at such times, that by reason of their calling have opportunity to advise.

But this frees it from base service, that it must be with reservation, till it appear otherwise by some place of Scripture, or till better counsel may be yielded: obedience to others with reservation, and counselling with others, this is no domineering, because it is with reserving our selves to a further discovery, and a further light. That the Moralists use to call the opinion of an honest man: where the Law speaks not, it is much to be esteemed: especially an honest discreet Christian, when the Law of God speaks not directly; then he that speaks out of conscience, and some light, he may perswade another man with this reservation till further light be discovered: this is no domineering over faith.

I might take away many things that might breed a suspition, as if we do∣mineered over the faith of others, when we do not.

But to come to shew you this positive truth, what this tyranny over the faith of others is, and where it is practised.

Those tyrannize over the faith of others, that do equalize mens Tradi∣tions,

some Canons of their own with the Word of God, and presse them with equal violence, perhaps more: because they are bra•…•…s of their own brain. Those that will devise a voluntary worship of God, and so intangle people, and tell them, This you must do, when there is no ground for it in the Word of God: it is will-worship. God loves willing worship, when we worship him willingly: but he loves not-will-worship, when it is the device of our own brain how we will serve him. As if a servant; or a slave must devise how his Lord will be served: what impudency is this, if we consider what God is? They tyrannize over peoples consciences, that equa∣lize their own dotages, (though they account them witty devices,) and their own inventions with the worship of God: that jumble all together, as if conscience were equally bound to any device of their own, as to Gods Word.

Again, those do tyrannize over the faith of others, that think they can make Articles in Religion to bind conscience. Those that think to free themselves from the danger of errour, as if what they said were unfallible, they tyrannize over others. Those that for trifles excommunicate whole Churches, because they hold not correspondency with them in their er∣rours, they tyrannize over the faith of others. Those that withhold the means of knowledge, that so in a dark time all their fooleries may be more admired. As we see masks, and such like overly things, they must have the commendation of some light that is not so glorious as the Sun to win admiration of men: so those that would win admiration of their fooleries, they shut people (as much as they may) in darknesse, that they may have their persons, and all other things in admiration; this is to tyrannize over faith, and to hinder them from that that is the means to reform them bet∣ter

But who are guilty of all this?

We see what Church especially is guilty of this of domineering over the faith of others: that is, the Church of Rome. The Councell of Trent equalizeth Traditions with the Word of God: they divide the Word of God into the written, and unwritten; and under a curse they pronounce that all must be received with the same reverence.

And then they have devised a will-worship of their own, and follow, and force their will-worship with greater violence, then the worship of God, and they set Gods stamp upon all their fooleries to gain authority, under the name of Christs Church, and the Word of God, they carry all.

Again, you know, they hold the Church to be infallible: they hold the judgment of the Pope, the man of sin, to be infalible, he cannot erre; and hereupon whatsoever he saith, it must bind conscience, because he is in his Chair and cannot erre: whatsoever he saith is the scope of Gods Word, infallible. And this is a fundamental errour, as we call it, a first lie, a lead∣ing lie. This is moving to errour, this is the mover that moves all other er∣rours under it.

For where upon is all the abominations of Popery justified? They are iustified by this, though they seem ridiculous, grosse, and blasphemous, they came from the Church, and the Church is virtually in the Pope. An absurd Position, that the whole Church should be virtually in one man: yet that is the Jesuitical opinion: and the Church cannot erre: therefore it is good, because these tenents come from him whose judgment is in∣fallible. That is the errour that leadeth to, and establisheth all other errours

under it; it is the first lie. And in lies, there is a leading, one goes under another, they never go alone; so this is the leading lie of all Popery, that the Pope cannot erre: by this means they domineer over the faith of others; and make the people even beasts indeed.

But to see the indignity of this, that the Pope cannot erre, it is the great∣est errour of all, and the prevention of all amendment on their side: do you think that they will ever amend their opinion, when they hold this that is a block in the way of all reformation, that the Pope can erre? for deny that, and you call all the fabrick of their Religion in question: and grant that, it stops all reformation on their side. What reformation may we hope for on their side that hold this Position, that they cannot erre? Hence come all their treasons, and rebellions: they have some dispensation from the Pope, and he cannot erre, though he prescribe rebellion, and treason.

Another opinion they have, that the Church is the Judge of all Contro∣versies, in which the faith of men must be resolved at last; but it is the Pope that the Jesuits mean. Now this is indeed to domineer over the faith, to make a man of sin to be a Judge over all points of faith, and faith to be resolved at last into that, into the judgment of the Church.

The Church hath an inducing power, a leading power, perswading to the belief of the Scriptures, and to hear what God saith in his Word; but after, there is inward intrinsical grounds in the Word, that make us to know the Word without the Church. Now they would have the authority of the Word depend upon the Church, and so over-rule mens consciences in that case. Whereas all that the Church hath, is a leading, inducing, per∣swading to hear the Word, under which Word, and Ordinance we shall see such light and majestie in the Scriptures, that from inward grounds we shall be perswaded that the Word of God is the Word of God. Therefore the Church is the first inducer to believe the Word of God, not the last ob∣ject to which all is resolved. For they themselves crosse it in their te∣nents when they speak discreetly. Is this opinion so, and so? The Church holds it: but what authority hath the Church to maintain it? where is the authority of your Church? then they bring some place of Scripture: I will be with you to the end of the world. And, He that heareth you, heareth me, &c. I do but a little discover to you the danger of this errour. They make the Word of God to be believed, because the Church saith so: they make truth to be believed, because their man of sin, whom they de∣pend upon, saith so. Do we believe the Trinity, or that Christ is our Re∣deemer, because the Church saith so? should we not believe it except the Church say so? what if the Church teach the Doctrine of Devils, as they do? they cannot shake it off; we must believe, because the Church saith so; so upon equal grounds they shall teach the Doctrine of Devils, and the Do∣ctrine of Christ, because the Church saith so.

As it was said anciently, he that believes two things, the one for the other, he believes not two, but one in effect; because he believes the one for the other: So in effect they believe nothing but the Church; that is, themselves believe the truth to be divine, because they say so: so they may believe any devillish errour, because they say so: so any treason, or rebel∣lion must go current, because they say so, because they cannot erre. Yyou see how they domineer over the faith of others: shall not Christ be Christ, nor God be God, nor the Devil be the Devill, except the Church say so?

Again, in the very matters themselves, in the points that themselves do not urge, the Church of Rome domineers, and tyrannizeth over the souls of people. For example, they hold that the intention of a Minister in the Sa∣crament makes it effectual. What a fear doth this breed in the souls of men, that they know not whether they be baptized or no, because it must be in the intention of the Minister?

And then in confession, they must confesse all: what a tyranny is this to the souls of people, when perhaps there is somewhat that they have not confessed, and so their confession is of no worth?

And in satisfaction: perhaps I have not made satisfaction enough by their injunction laid on me, and therefore I must satisfie in hell: what a rack is this to conscience?

So, what a rack to conscience is that opinion, that the Pope cannot erre: when I cannot tell perhaps whether he be the right Pope or no; if he came in by Simony, or is not in Cathedra? and many conditions they have to salve that Point. If any of those conditions be not observed, he is not the man he should be: what tyranny do they force upon people over their faith? Therefore they are called in the Revelations, scorpions: indeed they are spiritual Scorpions, that sting the souls of Gods people.

The Devil is the King of darknesse; and is not he the Prince of darknesse that maintains ignorance of the Word of God, that all his old tenents and opinions may have the better sway; that he may sit in the blind and dark consciences of people? It is said, 2. Thess. 2. that he sits in the Temple of God, that is, in the Church: nay, he labours to have another Temple, to sit in mans soul, which is the Temple of the Holy Ghost. It is not sufficient for him that is the man of sin to have any other place, he must sit in the very souls and consciences of men.

Satan hath a special malice to sit in the place of God; since he was turned out of heaven, and cannot come thither, he will come to that place (if he can) upon earth where God should be: and where will God be? God will especially be in the hearts of his people, in the souls, and consciences of his people. Conscience is Gods throne: Satan being thrust out of heaven, labours to stablish his throne there. Now they that are Satans vicars led with his spirit, they are of the same mind; let them be what kind of great ones they will, they desire to sit in Gods throne, in the consci∣ence: and if a man will not tie his conscience to them, he is no body to them. This is the property of Antichrist in the highest degree: as far as any are addicted to this, that they will not be satisfied, but the consciences of men must be tied to them, they must deny all honesty, and justice, and law, and all to please them, and to gratifie them with particular kindnesse; so farre they are led with the spirit of Antichrist, and of the Devil himself, who labours to sit in Gods throne, that is, in the hearts, and consciences of peo∣ple. And therefore (as I said) they labour to keep people in darknesse for this very purpose, that people may let them into their consciences, and rule them as they please.

As Sampson, when they had put out his eyes, they led him to base ser∣vices: so do they with Gods people, they put out their eyes, and then they lead them to grind in the mill, to all the base services they can. It is not to be spoken of the brutish slavery, and ignorance that is in Spain, and other Countreys where that Devillish Inquisition reigns, which is a great help to Popish Tyranny.

What should I speak of the state of the Romish Church? indeed the main scope of it is to subdue all to them, to subdue all Kings, and King∣domes to them; that is the grand scope of the greatest of them: others have their particular scope for their bellies, and base ends: but those among them that have brains, that are Governours, their scope is to bring all under their girdle: and how shall they do this? They cannot bring their persons, but they must bring their consciences: for where the conscience is, the per∣son will follow presently; therefore they labour to lay a tie upon the con∣science of Prince and people, upon all, that so they may domineer and rule over their consciences. And for that end, they labour to nourish them up in blindnesse: for by blindnesse they rule in the conscience; and ruling their conscience, they may rule their persons and Kingdomes. This is their main scope, this hath been their plot for many hundred years.

So that the Romish Religion indeed is nothing but a meer carnal devil∣lish policy, to bring others to be subject to them: and to make not only Kings, and Princes, but to make God, and Christ, and the Scriptures, whatsoever is divine or humane to make all to serve their aimes. What do they with Christ, but under the Name of Christ serve themselves? What do they with the Church, but under the name of the Church, carry their own ends? What do they with the names of Saints and Angels, Peter, Mary, &c. but under a plausible pretence carry their own ends, and set up a visible greatnesse in this world, answerable to the Cesarian Monarchy? This is plain and evident to all that will see, that it is so; and one main way to attain their ends is to rule over the conscience.

And that they may help all the better forward, they have raised in the Church a kind of faith which they call an implicite, and infolded faith, that people must believe what the Church teacheth, though they know not in particular what the Church teacheth, and so they lead people hoodwinck'd whither they please themselves.

To make some Use of it briefly.

Let us labour to blesse God that hath freed us from this spiritual tyranny. O beloved, it is a great tyranny when conscience is awaked, to be racked and tormented, and stung by Scorpions: to have conscience tormented with Popish errours; as in the point of satisfaction, the most of them (if their eyes be open) they dye with terrour. O, it is a blessed liberty that we are brought out of Antichristian darknesse, that we know we believe, and upon what termes we believe; and are taught to submit our conscience only to the blessed truth of God: that the soul it is the bed (as it were) only for Christ, and his holy Spirit to dwell in, and to lodge in: and that no man may force the conscience with any opinion of his own, further then it is demonstrated out of the Word of God: what a sweet inlargement of Spirit do we live in now! and our unthankfulnesse perhaps may occasion God to bring us in some degree of Popish darknesse again.

I beseech you, let us stand for the liberty of Christ, and the liberty of our consciences against the spirituall tyrant of soules. Let us maintain our li∣berty by all we can, by all lawes and execution of lawes; by all that may uphold our spirituall liberty: for there is no bondage to that of the soul. Do but a little consider the misery of the implicite faith that the Popish sort are under, that infolded, inwrapped faith, wherein they are bound to believe (without searching) what the Church determines. Hereupon they swallow in all doctrines that tend to superstition, that tend to rebellion,

that tends to treason; they swallow up all under this implicite faith: as if God had set an Ordinance, and Ministery in the Church against himself: as if he had advanced any Ministery against his own Ordinance.

When you think of Popery, consider not so much particular dotages, as about Images, and Transubstantiation, and Reliques, &c. but consider the very life, and soul of Popery in this opinion, the leading errour of all others, the tyranny over soules of people, and holding them in blindnesse and darknesse. It is not a device of mine; do but read the Council of Trent in some editions. There the late Pins Quartus that sate there daily, he made more Articles then the Apostles, distinct, not proved by Scripture; he made Articles of his own to be believed; people were tied upon the ne∣cessity of salvation to believe them, and to believe them with that faith that is due to Scripture.

And it is a common tenent among them, Every man is bound to be under the authority of the Church of Rome, under peril of damnation. There is the grand errour, that 'tis a matter necessary to salvation to be under their tyranny.

Hereby they excommunicated all the Eastern Churches, and all former times wherein they were not undes the Romane tyranny: for that is but of late, six hundred years since; they condemned S. Cyprian's time, and other times. And they made Articles of Religion, and established them with this censure, that upon pain of damnation men must believe these things as well as the Articles of the Creed; As Transubstantiation, Invocation of Saints, Purgatory, and such things: they are so many Articles indeed, (as I say) they have more Articles then the twelve Articles of the Apostles.

We say, an errour in the foundation, it is not mended after: and the first concoction if it be naught, all after are naught: if there be not good con∣coction in the stomack at the first, the blood is naught, and all is naught. So this is a fundamental errour, and a ground of all errours, that they hold they cannot erre; and hereupon they come to tyrannize over the con∣sciences, and soules of people.

Therefore (I say) let us blesse God that hath set our soules in spiritual liberty, that now we see God in the face of Christ: now we see the means of salvation; we see the bread of life broken to us; we see Christ unveiled; we see what to found our consciences upon: we cannot be sufficiently thankful for this. Thankfull we may be for the peace of the Kingdome that we have so long a time enjoyed, and for the outward prosperity we have so long had: But above all, be thankful for the peace of Religion, for the peace of conscience, for the liberty of soul that we enjoy. And (as I said) if any thing move God to strip us of all, it will be our unthankfulnesse, and our practice witnessing our unthankfulnesse, by valuing no more the blessed estate of the Gospel we enjoy.

Not that we have dominion over your faith.

This disposition, to domineer over the faith of others, from abominable grounds it ariseth:

Partly from pride, and tyranny, that they would set themselves in the Temple of Christ, where he should rule in the hearts of his people.

And partly, out of idlenesse: they raise the credit of their own Traditi∣ons, that they may not be forced to take the labour of instructing the people; therefore they fasten a greater vertue upon outward things then there can be, only to avoid the labour of instruction.

And then it riseth partly from guilt, they are so in their lives (especially if they be looked inwardly into) as that they cannot endure the knowledge of people. They are afraid that people should know much, lest they know them too well, and their courses, and errours. So partly from pride, and partly from idlenesse and sloath, and partly from guilt, they domineer over the faith of Gods people.

But are helpers of your joy.

The end of the Ministery is not to tyrannize over peoples soules, to sting, and vex them, but to minister comfort, to be helpers of their joy; that is, to help their salvation, and happinesse; which is here termed joy: be∣cause joy is a principal part of happinesse in this world, and in the world to come. Now the end of the Ministery is to set the peoples hearts into a gracious, and blessed liberty, to bring them into the Kingdome of grace here, and to fit them for the Kingdome of glory, to help forward their joy.

This is the end, both of the Word, and of the dispensation of the Word, in the Ordinances of salvation in the Sacraments, and all, that our joy may be full: as our blessed Saviour saith, These things have I spoken, that your joy may be full. It is the end of all our communion with the Father, Son and Holy Ghost, and with the Ministery, and one with another; as it is, 1 Joh. 1. These things have I written, that your joy may be full; you have commu∣nion with the Father, Son, and Holy Ghost, and with us, that your joy may be full; all is for spiritual joy.

We are helpers of your joy.

The meaning is, we are helpers of your faith, from whence joy comes more especially: for he doth not repeat the word again, We have not domi∣nion over your faith, but are helpers of your faith: but instead of that, he names joy, as that that doth accompany true faith.

The Points considerable in this clause are these:

That joy is the state of Christians that either they are in, or should la∣bour to be in: because the Apostle names it for all happinesse here. All that have given their names to Christ, should labour to rejoyce; either they do rejoyce, or they should labour to come to it: that is supposed as a ground: I will be the shorter in it.

The second is, That the Ministers are helpers of this blessed condi∣tion.

The third is, They are but helpers; they are helpers, and but helpers; they are not authours of joy, but helpers: We are but helpers of your joy, saith the Apostle. These three things I will speak of briefly out of these words. First,

Joy is that frame and state of soul, that all that have given their names to Christ, either are in, or should labour to be in.

For this Doctrine is fetched from the principle of nature. We do all with joy; all in our callings is done with joy. What do men in their Trades, but that they may have that that they may joy in when they have it? It is an old Observation of S. Chrysostome, We do all, that we may joy. Ask any man why he doth take so much pains, and be a drudge in his place? it is that he may get somewhat to rejoyce in in his old dayes. So out of the principle of nature this ought to be the scope of all, to joy.

Now those that are Christians, God requires it at their hand as a duty, Rejoyce alway, again I say, rejoyce. And he doth prepare and give them mat∣ter enough of joy, to those that are Christians.

For whether we consider the ills they are freed from, the greatest ills of all: they are freed from sin, and the wrath of God, they are freed from eternal damnation; they are freed from the sting of death, from the greatest and most terrible ills.

Or whether we regard the state that God brings them in by believing; being in the favour of God, they enjoy the fruits of that favour, peace, and joy in the Holy Ghost. And then for the life to come, they are under the hope of glory. The state of a Christian is a state of joy every way, whether (I say) we regard the ill he is freed from, or the good he is in for the present, or the hope of eternal good for the time to come. A Christian which way soever he look, hath matter of joy. God the Father is his, Christ is his, the Holy Ghost is his Comforter; the Angels are his, all are his, life, or death, things present, or things to come, all are his. Therefore there is no question of this, that every one that hath given his name to Christ is in a state of joy, (if he answer his calling,) or he should labour to be in it, he wrongs his codition else.

Why should they labour to be in that state?

Among many Reasons, one is, That God that gives them such matter of joy, may have glory from them. For what should the life of a Christian be that is freed from the greatest ill, and advanced to the greatest good? his life should be a perpetual thanksgiving to God; and how can a man be thank∣full, that is not joyful? Joy is as it were the oyl, the anointing it makes a man chearful, it makes the countenance of his soul to be chearful, it makes him active in good when he is anointed with the oyl of gladnesse. Now every man should have a desire to be good, to be diligent and expedite in all that is good. Therefore we should labour for this spiritual anointing, that we may be ready for every good work; Vessels of mercy prepared for every good work.

And then for suffering, we have many things to go through in this world; how shall a man suffer those things that are between him and Heaven, with joy, unlesse he labour to bring himself to this temper of joy?

And then for others, every man should labour to encourage others. We are all fellow-passengers in the way to Heaven, therefore even to bring on others more chearfully, we ought to labour to be in a state of joy. Those that do not rejoyce, they bring an ill report upon the way of God, as if it were a desolate, disconsolate way. As the Spies brought an ill report upon the Land of Canaan, whereupon the people were disheartned from entring into it. So those that labour not to bring their hearts to spiritual joy, they bring an ill report on the wayes of God, and dishearten others from entring into those wayes; which way soever we look, we have reasons to encourage us to joy: That God may have more glory; and that we may do him more service; that we may endure afflictions better, and encourage others: and take away the reproach of Religion from those that think it a melancholy course of life; which indeed do not understand what be∣longs to the state of a Christian: for the state of a Christian is a state of joy.

And if a Christian do not joy, it is not because he is a Christian, but

because he is not a Christian enough, because he favours the worse principle in him, he favours himself in some work of the flesh.

God in the Covenant of grace is all love and mercy; he would have us in our pilgrimage to heaven, to finish our course with joy: and he knowes we can do nothing except we have some joy. It is the oyl of the soul (as I said) to make it nimble and fit for all actions, and for all sufferings. It gives a lustre and grace to whatsoever we do: Not onely God loves a chearfull performer of duties, but it wins acceptance of all others; and makes the worker himself wondrous ready to any action. This I mention onely as a ground. A Christian that hath given his name to Christ, is either in a state of joy, or else should labour for it.

The second (which is the main) is, That

The Word of God as it is unfolded, is that that helps this joy.

We are helpers of your joy, we Ministers, S. Paul spake of himself as a Minister. The Word of God is a helper of joy, especially as it is unfolded, considered as it is dispensed in the Ministery. You know the Word of God, it is called The Word of reconciliation, because it doth unfold the Covenant between God and us: It is called The Word of the Kingdom, The Word of life, &c. which all are causes of joy; therefore the Word breeds joy, Psal. 19. 8. One commendation of the Statures of God is, that They comfort the heart, and refresh the heart. He followes the commendations of the Word at large, The Statutes of God are perfect, converting the soul; The Testimonies of God are sure, making wise the simple. And among the rest of the commen∣dations, as a commendation issuing from the rest, The Statutes of God are right, rejoycing the heart. The Word of God is a Cordial, especially to refresh, and solace the heart.

Saint Paul, Rom. 15. 4. makes it the scope of the Word, Whatsoever was written afore-time, was written for our learning, that we through patience and comfort of the Scriptures might have hope. So likewise, 1 Cor. 14. He that Pro∣phesieth speaketh to men to edification, to exhortation, and to comfort. He that prophesieth, that unfoldeth the Word, he speaketh to men to edification, to ex∣hortation, and to comfort. So the end of the Word, and the end of prophesy∣ing, the Ministery of the Word, is to help our joy, our comfort, to support us against all ills eithert felt or feared, by greater arguments then the ill is. For that is to comfort and rejoyce, to make any to joy, it is to support the soul against all grievance either spiritual, or outward, either felt or feared, and that from stronger arguments then the grievances are. If they be equal∣ly poized, it is no comfort; if the comfort be inferiour, it is no com∣fort.

As the Heathen man complained of those comforts he had, I know not how it is, but the Physick I have to cure the grievance of my mind, it yields to the malice of the disease, the disease is above the cure: So it is true of all Philosophical comforts, that are fetched out of the shop of nature, the Physick yields to the disease: the malady or disease exceeds the remedy, therefore there is no comfort. Comfort is, when the inward support is greater and stronger then the grievance is, whatsoever it be.

Now such comfort must onely be fetched out of the Word. The Scripture is a common treasury of all good, and comfortable doctrines: but especially as it is dispensed in the Ministery, as it is divided by the Mi∣nisters of God; thereafter as they see the necessity of Gods people, and

the exigents they are brought to, accordingly they should draw comfort out of this common treasury. Thereupon that that Christ saith of himself, Esay 50. Thou hast given me the tongue of the learned to speak a word in season to the weary soul: it is true of all the true Ministers of Christ, that have that spi∣ritual anointing, that have the same Spirit that Christ had: God hath anoin∣ted them that they might speak a word in season to poor distressed soules. God hath given them the tongue of the learned for this very end and purpose. God hath given them a healing tongue for a wounded soul. Indeed, they carry Physick in their tongues; and the very leaves, the very words, have a medicinal force.

When those that are true Ministers speak a word in season to a wounded, distressed soul, the Spirit goes with the Word, and it hath wondrous effi∣cacy for the comfort, and raising up of the soul. Experience shewes this.

Now to give a few instances how it is done, how the Ministers do it, how they are helpers of our joy. They do it first of all, by acquainting people with the ill estate they are in: for all sound comfort comes from the knowledge of our grief, and freedome from it. They acquaint people with their estate by nature, that they are in the state of damnation, that they are under the curse of God, under the wrath of God, that they are in a spiritual bondage: they labour that they together with the Spirit of bondage, may make people to see their state of bondage. For they must plow before they sow, and the Law must go before the Gospel. The Law shewes the wound, but the Gospel heales the wound. Now they must know the wound; the commanding part, all the threatening part of the Word. They must know what they are, before they can know their comfort. Therefore John Baptist he came before Christ, he made way for the sweet doctrine of Christ that came with blessing in his mouth, Bles∣sed are the poor in spirit; Blessed are they that hunger and thirst: Blessed are those that suffer persecution, &c. Even as to Elias there was a strong wind came before the still voyce; so there must be somewhat to rend, and to open the heart, before this oyl of comfort can be poured in. Now that is the first thing, the Ministers help people to comfort, by helping them to understand themselves, what they are in the state of nature. They labour to search the wound first, to cure the soul as much as they can of all guile of spirit, that the soul may not be guilefull to misunderstand it self.

And when they have done this, then they breed joy, by propounding; and shewing the remedy which is in Jesus Christ: then they open the riches of Gods love in Christ, then open the sweet box of oynt∣ment in Christ, they shew to man his righteousnesse. As you have an excellent place in Job, Chap. 33. 14. of the whole force of the Ministe∣ry, it is followed at large what the Minister doth to bring a man to joy: he begins, verse 14. God speaks once and twice, but man perceives it not; In visi∣ons and dreams by night, when deep sleep falls upon them: then he opens the eares of man, and seales instruction, &c. He chastiseth him with pain upon his bed, and the multitude of his bones with strong pain; so that his life abhorres bread. He speaks of a man, that is brought down by the sight of sinne; His flesh is consumed away, it cannot be seen, his bones stick out, &c. A strange description of a man in a disconsolate estate; his soul drawes near to the grave, and his life to the destroyers. What of all this? what is the

way to bring him out of this? If there be a messenger with him, an interpreter, one of a thousand, one that hath the tongue of the learned, to shew a man his righ∣teousnesse, then God is gracious to him, and delivers him from going to the pit. I have found a ransome, &c. The messenger, one of a thousand, the man of God, that hath the tongue of the learned, he hath shewed him where his ransome is to be had, he hath shewed him his righteousnesse.

Thus did S. Peter, after he had brought them to Men and brethren, what shall we do to be saved? then he points them out to Jesus Christ. Therefore the Ministery is called the Ministery of reconciliation, and the Ministery of peace; they are called Messengers of peace. You know joy comes from recon∣ciliation with God in Christ, joy comes from peace. Now the Ministers they are Messengers of reconciliation, and Messengers of peace, and there∣fore Messengers of joy; They bring glad tydings of joy. You see how Mini∣sters are helpers of joy, by shewing to man his ill, and then by shewing to man his good, and comfort in Jesus Christ; they shew, that where sin hath abounded, grace abounds much more. They dig the Mine, to let people see what riches, what treasure they have in the Word of God, and what com∣fort they have there.

And then in the continual course of life, they are helpers of joy: For what do Ministers if they be faithful in their places, but advise in cases of conscience what people should do? so their Office is to remove all scruples, and hindrances, and obstacles of spiritual joy, by advising them what to avoid, and what to do.

We know that light is a state of joy: The Ministery of the Gospel is light, it sets up the light of Gods truth; it shewes them the way they should go in all the course of their life: and thereupon it rejoyceth them. The Word of God is a Lanthorn, especially in the Ministery.

Spiritual liberty, and freedome, that doth make people joyful: but the end of the Ministery is to set people more and more at liberty; both from the former estate that I named, and likewise daily by office, to set them at liberty from corruptions, and temptations, and snares; to bring them to an enlarged estate.

Victory, and Triumph is a state of joy: Now the Ministers of God teach Gods people, how to fight Gods battels, how to handle their wea∣pons, how to answer temptations, how to conquer all, and at length how to triumph: therefore in that regard they are helpers of their joy: they encourage them against discouragements, against infirmities and af∣flictions, against Satans temptations, shewing them grounds of joy out of the Scriptures.

Then they are helpers of their joy, by forcing it as a duty upon them, Rejoyce evermore, and again I say, rejoyce, saith S. Paul. They are as guides among the rest of the Travellers, that encourage them in the way to heaven, Come on, let us go chearfully. As the Apostles in all their Epistles, they stirre up to joy and chearfulnesse: so should those do that are guides to Gods people. Travellers they need refreshments of wine, &c. Now thus the Ministers of God help the people of God in their spiritual travel to hea∣ven: if the people of God faint at any time, then as it is, Cant. 2. they refresh them with apples and wine, with the comforts of the Holy Ghost: they are ready to support and comfort them in all their spiritual falls, when they are ready to sink.

We see by experience in all places where the Ministery of the Word is

established, how comfortably people live, and dye, and end their dayes above other people that sit in darknesse, and in the shadow of death: so we see this is true, That the Ministers help joy, because they help that that breeds joy, not onely at the first, but continually help the joy of the people of God, even to death.

And then in death it self, the end of the Ministery is to help joy, to help them to heaven, to help them to a joyful departure hence, to give them a good and comfortable loose out of this world, drawing comfort out of the Word for this purpose: for whatsoever the Minister doth, it is by draw∣ing comfort out of the Word, shewing them that the sting of death is taken away, that now death is reconciled, and become a friend to us in Christ; that it is but a passage to heaven, that now it is the end of all misery, and the beginning of all happinesse, Blessed are those that die in the Lord; so they assist, and help them in those last agonies.

There is special use of the dispensation of the Word in all conditions while we live, and at the hour of death. You see it is clear, (I need not further enlarge the Point) that the Ministers by reason of the Word (which indeed is the main thing that comforts,) they are helpers of the joy of Gods people.

But you will say, They help Gods people to sorrow, and they vex and trouble them oft-times.

Indeed carnal men think so, as the two Witnesses in the Revelations, it is said, They vexed the men upon the earth: so indeed the faithful witnesses of God, they vex the earthly-minded, base men; as Ahab said of Elias, Thou art he that troubleth Israel; he accounted him as one that troubled Israel, when it was himself that troubled Israel: these Ministers, they are ac∣counted those that marre all the mirth in the world; that a man that is gi∣ven to pleasures and delights, he trembles at the sight of them, as men op∣posite to his delights, and carnal course, he cannot brook the very sight of them: so it is with a carnal man.

But we may make an Use hence to judge of what spirit they are that judge and think so, they are not true believers: for there is no man that hath given his name to Christ, and makes it good by his life that he is a good Christian, but he accounts the Ministers helpers of his joy. Those that do not so, are in an ill course; and which is worse, they resolve to be in an ill course.

Therefore let us make much of the Ordinances of God, as that which is the joy of our soules; not onely make much of the Word of God, but of the Word of God in the ministerial dispensation of it: for oft-times we find that comfort by the opening of the Word of God, that our own reading and private endeavours could never help us to, experience shewes that. We see when the Enuch was to be converted, it was he that read, but Philip was sent to open the Word to him, and then he went away rejoycing. And so the poor Jayler when the Word was opened, and applyed to him, then he rejoyced: therefore as we intend our own comfort, let us regard the Ministery.

Many object that that Naaman the Assyrian did, I can have as much comfort by reading.

I would they were so well occupied: but God gives a curse to private means, when they are used with neglect of the publick. And joy comes from Gods Spirit: God will not attend our pleasure to giveus joy and

delight in what we single out, but in his own course and way. And if Naaman the Assyrian, that thought the rivers of Damascus were as good as Jordan, and therefore he thought it a fond thing to wash there; if he had not yielded to the counsel of his servants, he had gone a leper home as he came; but he was wiser: So those that cavil at the Ordinance of God, they may live and die Lepers for ought I know, except with meeknesse of spirit they attend upon the Ordinance.

But you will say, Those that are true Christians, and good men, they are oft-times cast down by the Ministery, and brought to pangs of consci∣ence: therefore what joy can there be? how are they helpers of their joy?

If they do so, yet it is that they might joy: S. Paul did bring the Corin∣thians here to sorrow, but he brought them to sorrow that they might joy; as you have it excellently set down, 2. Cor. 7. 8. For though I made you sorry with a letter, I do not repent, though I did repent; I was sorry that I was forced to be so bitter against you: for I perceive that the same Epistle made you sorry, though but for a season; now I rejoyce, not that you were made sorry: here is a sweet insinuation: but that you were sorry to repentance, for you were made sorry after a godly manner, that you might receive dammage by us in nothing. So the sorow that is wrought by the Ministery in the hearts of people, it is a sorrow to repentance, a sorrow tending to joy.

We say of April, that the showers of that Moneth dispose the earth to flowers in the next; so tears and grief wrought in the heart by the Ministe∣ry, they breed delight in the soul: they frame the soul to a delightful, joy∣ful temper after. And that is part of the scope of this very text, we are hel∣pers of your joy, and therefore if I had not spared you, but had come in seve∣rity, all had been for joy: so whether the Minister open comfort, or dire∣ction it is for their joy. If they see them not in a state fit, then to discover to them their sin, and danger, and to tell them, that they must be purged by repentance, before they can receive the Cordial of joy: but all is for joy in the end.

A Physician comes, and he gives sharp and bitter purges: saith the Patient, I had thought you had come to make me better, and I am sicker now then I was before: but he bids him be content, all this is for your health, and strength, and for your joyfulnesse of spirit after; you will be the better for it: so in confidence of that he drinks down many a bitter potion: So it is with those that sit under the Ministery of God, thought it be sharp, and se∣vere, and crosse their corruptions, yet it is medicinal physick for their soules, and all will end in the health of the soul, in joy afterwards.

It will be objected again, The Word of God, and the dispensation of it, it is for Doctrine, to teach, and to instruct, and not especially to joy, that should not be the main end: for we see in Rom. 14. Whatsoever was written, was written for our learning: so in 1 Cor. 14. he that speakes, speaks to edifi∣cation, and exhortation, as well as to comfort.

It is true; but all teaching, and all exhortation, and all reproofe, they tend to comfort; even Doctrine it self tends to comfort. For as it is with divers kinds of food, they have both a cherishing vertue in them to streng∣then, and a healing vertue to cure: So it is with the Word of God, the doctrinal part of it hath a comforting force. And indeed, doctrine is for comfort: for what is comfort, but a strengthening of the affections, from some sound grounds of doctrine imprinted upon the understanding, where∣of

it is convinced before? The understanding is convinced throughly, before the soul can be comforted throughly. Therefore the Scripture tend∣ing to doctrine, (that being one end of it,) tends likewise to comfort, be∣cause that is the issue of doctrine: for what is comfort, but doctrine applyed to a particular comfortable use?

As in Plants and Trees, what is the fruit of the tree? nothing but the juice of the tree applyed, and digested into fruit: so indeed, doctrine is that that runs through the whole life of a Christian, and the strength of Doctrine is in comfort. Comfort is nothing but doctrine sweetly digested and applyed to the affections. He will never be a good comforter, that doth not first stablish the judgment in some grounds of doctrine; to shew whence the comfort flowes. So that howsoever there be many things in Scripture that are doctrinal, yet in the use of them those doctrinal Points tend to joy, and comfort. As (I said) in meat there is the same thing sometime that both nourisheth, and likewise refresheth, as a Cordial: So the Word of God both nourisheth the understanding, and is as a Cordial to refresh and com∣fort; and it is a kind of joy to the soul, to have it stablished in sound do∣ctrine; that is the ground of comfort. So that notwithstanding any thing that can be objected, the end of the Word of God, especially in the dispen∣sation of it, is to joy, and comfort.

Which should teach people to regard the Ministery in this respect, that it is a helper of their comfort, that they do not grieve those that help their comfort: for what is the end of a Minister, as a Minister, but to make others joy? that both God in heaven, and the Angels, and Ministers, and all may rejoyce together in the conversion of a Christian. Now for people to vex those that by vertue of their calling labour to help forward their joy, is very unkind usage: yet it was the entertainment that our blessed Lord and Ma∣ster himself found in the world. And S. Paul himself saith, The more I love you, the lesse I am loved of you.

And then it should move people to lay open the case of their soules to their spiritual Physicians upon all good occasions. People do so for the Physicians of their bodies; they do so in doubtful cases for their estates: is all so well in our soules that we need no help nor comfort? no removing of objections that the soul makes, no unloosing of the knots of conscience? is all so clear? or are men in a kind of numbnesse, and deadnesse, and Atheism that they think it is no matter, that they put all to a venture, and think all is well? It were better for the souls of many if they had better acquaintance with their spiritual Pastors then they have: for their calling is to help the joy of the people: and how can they help it except they lay open their estates to them upon good occasion? what do they herein but rob them∣selves of joy? they are their own enemies.

I passe to the third,

They are helpers of joy, and but helpers.

They do but utter and propound matter of joy, grounds of joy from the Word of God; but it is the Spirit of God that doth rejoyce the heart, The fruit of the lips is peace, it is true, but it is when the Spirit of God speaks peace to the soul together with the lips; God creates the fruit of the lips to be peace, saith Esay. The fruit of the lips is peace, b•…•… God creates it to be so: so the Ministers are comforters, but God saith, I, even I am thy comforter. We speak matters of comfort and grounds of comfort, but God seals them to the heart by his holy Spirit. God is the comforter himself, He is the Father

of comfort, and the God of all consolation. And the Spirit is called the com∣forter; to shew unto us that however in the Ordinances the materials of comfort be set abroach to Gods people, yet notwithstanding that that that speaks peace to the heart, and sets on those comforts to the soul and conscience, it is the Spirit of God, God himself. So there is the outward preaching, and the spiritual preaching; He hath his chair in heaven that teacheth the heart, as S. Austin saith. S. Paul speaks, but God opens the heart of Lydia: he hath the Key to open the heart.

Therefore you have all attributed to the Spirit of God. In Joh. 16. I go hence, but I will send you the comforter, the Holy Ghost; and what shall the Comforter do? he shall convince the world of sin, of righteousnesse, and judg∣ment. Do not pretend therefore your own inability, that you are unable to comfort, or to cast down, or to seal unto people their righteousnesse: do you that that is your duty, propound grounds of direction, and casting down, and of righteousnesse, and of judgment, of holy life after; and then the Holy Ghost shall go with you; the Comforter shall do this to the hearts of people; the Holy Ghost shall convince. What is Paul? or what is Apollo, but Ministers? Paul may plant, and Apollo may water; but if God give not the increase, what is all?

Therefore Christ promiseth his disciples, that the Holy Ghost should accompany their teaching. They might have objected, Alas, we shall teach the world, that they are Gentiles, that they are obstinate persons, hardened in superstition. Do not fear, (saith he) I will send the Holy Ghost, he shall fall upon you, and furnish you. Now when the Holy Ghost was in them, and the Holy Ghost in their auditors too, together with the Word inspired by the Holy Ghost; when the Spirit meetes in these three, there are wonders wrought. When the Spirit of God is in the teacher, and the Spirit of God in the hearers, and the Spirit of God in the Word; I say, when there is one Spirit in the teacher, and in the hearers, and in the Word, there are wonders wrought of conversion, and comfort.

It is the Spirit that must do all, we are nothing but Ministers: Let a man conceive of us as Ministers, and dispensers of the Gospel. Ministers of com∣fort we are, and but Ministers; just so we are helpers of your joy, but we are but helpers. Those that account us not helpers of joy, know not our calling: and those that account us more, that we are able to comfort people by the Word, they turn the preaching of the Word to magick, to a charm. We can speak the Word: but God must speak to the heart at the same time.

As it is with Physical water; there is the water, and there are many strong things in it: What? doth the water cure, or purge? it is a dead thing, it hath no efficatious quality, but to cool, &c. Whence comes the efficacy? There are some cool herbs, some strong things in it, and then it doth won∣ders: So what is the infusion of the Word but water, but aqua vitae, water of life, the dew of heaven, Rosa solis? whence is it so? as water? no, but there is a Divine influence and vigour in it, that refresheth, and quickeneth the soul. It doth not do it of it self, but it hath a Divine influence of the Spirit.

So we see, though Minist•…•…s be helpers of joy, they are but helpers; they are but the conduits that convey that that comes from the Spirit of God, they are instruments of the Spirit.

You see it clear then, that God only speaks comfort: because the Spi∣rit

of God only knowes our spirits throughly. The spirit of God can only comfort, because he knowes all the discomforts of our hearts, he knowes all our griefs, all the corners of our hearts; that the Minister can∣not do. The Minister may speak general comforts: but the Spirit of God knowes all the windings, and turnings of the heart, and all the disconsolate pangs of the heart and soul; every little pang, and grief the Spirit of God knowes it. Therefore the Spirit of God is the Comforter: he strikes the nail, and seales the comfort to the soul we are but helpers.

Then again, the Spirit of God must do it, because the soul must be set down with that that is stronger then it self: it must be so convinced and set down, that it must have more to say against the griefe or temptation, then can be alledged by the Devil himself. The soul before it be comfor∣ted, it must be quieted and stilled. Now who is above the soul, and Sa∣tan that tempts the soul? Let Satan be let loose to tempt the soul, and the soul hath a hell in it self, if God let it alone, who is above those un∣speakable torments of coascience, if they be not allayed by the Spirit of God.

Who is above the soul but the Spirit of God? will the soul allay it self? no, it will never. Therefore the Spirit of God that is stronger, and wiser then the soul, and is the Spirit of light and strength, it must set down, and quiet, and calm the soul, that it hath nothing to say against the com∣fort it brings, but quiets it self, and saith, I must rest, I must see this is from heaven, I am quiet. This the Spirit doth.

Therefore make this Use of it, that in all our endeavours to procure peace to our consciences, and spiritual balm to the wounds of our soules, let us go to this heavenly Physician: not depend over-much upon the Ministery, or reading, or any outward task: but in the use of all things lift up our hearts to God, that he would comfort us by his Spirit, that he would send the Comforter into our soules.

Though the disciples had comfort upon comfort by Christ; yet till the Comforter, came whose office it was to do it, to seal his Word to their soules, alas, they were dead-hearted people: but after the resurrection, when the Comforter came, and refreshed their memories, and convin∣ced their understandigs, then they could remember all the sweet comforts that our blessed Saviour had taught them before. So it is with us, we hear many sweet comforts day after day, out of Gods book, comforts against sin, comforts against trouble, outward, and inward, and all: but till the Comforter come, till God send his holy Spirit, we shall not make use of them. Therefore let us labour to have more communion with God before we come to hear the Word; and after we have heard it, let us have communion with God again, that he would seal whatsoever is spoken to our soules, and make it effectual to us.

Therefore we must learn to give the just due to the Ordinance of God, and not to idolize it: to make it the means of comfort, not to make it the chief Comforter, but the Spirit of God by it. What is Paul, or Apollo? what are we but Ministers of faith? and by consequent Ministers, and helpers of comfort, but not the authors of comfort.

Oh, if I had such and such here, I should do well, I should be so and so.

Alas, all is to no purpose, unlesse thou hast the Holy Ghost, the Spirit of God; that can help by weak means. Therefore we must not tie com∣fort,

and joy to this or that means: but in all means look to the ground of comfort, and the spring of all, the Holy Ghost.

The reason why men do nor profit more, that they are not more chear∣ed, and lift up with the Ministery of the Word, (which is a Word of recon∣ciliation, and of joy, and comfort) it is because they are more careful in the use of means then in going to God for his Spirit to blesse the means. Now these must go together; a care of using the means, and a care to pray to him that he would give us wisdome, and strength, and blessed successe in the use of all means. Then if we would joyn religiously, and conscionably these two together, the use of all means conscionably, and in the use of all to lift up our hearts to God, to blesse them; we should find a won∣drous successe upon the Ministery, and all other good means likewise. So much for that. I go on to the last clause of the Chapter.

For by faith ye stand.

Why doth the Apostle vary the word, we have not dominion over your faith, but are helpers of your joy, whereas the consequence it seems might run thus, we do not domineer over your faith, but are helpers of your faith: he puts joy instead of faith; and afterward he brings in faith again, for by faith ye stand?

This is one main reason; because joy riseth from faith, therefore he names it in stead of faith: for the Holy Ghost is not curious of words, but when the same Spirit wroks both, he names that which he thinks will fit∣test suit the purpose.

Faith breeds joy.

How is that?

Because faith first of all doth shew to us the freedome from that that is the cause of all discomfort whatsoever: it takes away all that may discou∣rage. For it takes away the fear of damnation for our sins; it shewes our reconciliation in Jesus Christ. Faith shewes liberty, and deliverance; and so discovering deliverance by a Mediator, it works joy.

Is not a prisoner joyful when he is set at liberty?

Then likewise faith discovers to us the face of God shining to us in Jesus Christ: it shewes not only deliverance, but favour. It shewes us the ground of all; the righteousnesse, and obedience of our Saviour, whereby we are delivered, and brought into favour.

Now from this comes peace: from the knowledge of our deliverance, and acceptance with God, founded upon the obedience of God-man, a Saviour, there comes in peace, and peace breeds joy: because faith disco∣vers all these, the ground of reconciliation with God in Jesus Christ, and thereupon peace: therefore it causeth joy.

For this is the pedigree, and descent of joy; as the Apostle hath it, Rom. 14. The Kingdome of God is in righteousnesse, and peace, and joy. There must be righteousnesse first of a Mediatur, to satisfie the wrath of God and pro∣cure his favour: From righteousnesse comes peace, peace with God, peace of conscience: From peace comes joy: there is no joy without peace; no peace without righteousnesse.

And this whole pedigree of joy (as it were) is excellently set down, Rom. 5. Being justified by faith, we have peace with God through Jesus Christ our Lord; and have accesse to the throne of grace, by which grace we stand; and not only so, but rejoyce. So there is justification by the righteousnesse of

Christ: and thereupon peace with God; and from peace boldnesse, and accesse to God; and thereupon joy. So we see how faith brings in joy: because it shewes the spring of joy whence it comes, it shewes peace; and peace riseth from reconciliation; and reconciliation from righteousnesse of Christ Mediator: whereupon we are delivered from all that we may fear, and set in a state of true joy, God being our friend. When God is reconciled, all is reconciled, all is ours, have we not cause of joy then? Therefore the Apostle saith, Rom. 15. The God of peace fill you full of joy in believing: shewing, that faith is the cause of all spiritual joy. And the same you have in 1 Pet. 1. 8. In whom ye rejoyced after ye believed, with joy unspeakable and glorious. In whom after ye believed, that is, in Christ, you rejoyced with joy unspeakable and glorious. And therefore you see the Apostle might well substitute joy in stead of faith, because it springs, and riseth from faith in Jesus Christ the Mediatour.

Hereupon we may come to make this Use of tryal, how we may know whether our joy be good, or no. Among many other evidences, this is one, that spiritual joy is good, if it spring from the Word of faith. If it spring from the Ordinance of God unfolded in the Word, shewing us the ground of believing. For he that truly joyes, can shew the ground of his joy.

Herein joy differs from presumption, from presumptuous swelling con∣ceits: true joy that is not the joy of an hypocrite, it doth shew from whence it comes, it riseth from grounds out of divine truth.

Then again, this joy doth more immediately spring from faith in the Word, from assurance that God is ours, and that Christ is ours; that God is at peace with us, and that we are at peace with him; it ariseth from peace, that is wrought by faith.

Then again, this joy, if it be sound, it is such a joy as S. Peter saith is an unspeakable and glorious joy; joy arising from the Word of God, and from faith; and peace, it is above discouragement: because we have in the Word of God matter of joy, above all discouragements, and all al∣lurements whatsoever. It is a joy above the joy of riches, or pleasures, or profits; why? because the Word shewes matter of joy above all these. The Prophet David rejoyced in the Word of God above Gold, and Silver, as one that had gotten great spoyles; you see how oft he repeats it, Psal. 119. It was sweeter to him then the honey, and the honey-comb, Psal. 19. It put his soul out of taste with all other things. This joy of the Spirit it puts such a relish in the soul, that it makes it undervalue all other things whatso∣ever: the price of other things falls down, when a man joyes in the Holy Ghost: because it ariseth from the grounds of faith, from peace, and righ∣teousnesse.

And likewise, if it look forward, from the hope of life everlasting, and the favour of God, the ground of all: It riseth from things that are above all other contentments, The loving kindnesse of the Lord (that faith appre∣hends, that is the ground of joy,) it is above life it self. Now life is the sweetest thing upon earth: but the loving kindnesse of God is better then that.

Therefore those that lose their soules in base contentments, and joy in the dirty things of this life, (that are not fit for the soul to fasten on, to place contentment in: but are only to be used, as those that take a journey to refresh them; but) those that are swallowed up in these things, they

know not what spiritual joy is, that ariseth from the Word of God, from divine truth, that ariseth from faith: for if they did, this joy would raise them higher, above all earthly contentments whatsoever.

Then again, where this joy is, this spiritual enlargement of soul which is called joy, it is from true grounds, it is with humility: For the same Word that discovers matter of joy, discovers matter of humility, and grief in our selves, by reason of the remainders of sin, and of our own deservings. So true joy it is a tempered and qualified joy; it is not joyned with pride, and swelling: because it riseth from those grounds that teach us what we are in our selves: alas, such that we need not be proud in our selves, but if we will glory, we must glory in God. Well, it is not that that I mean principally to stand on, but only I speak of it, because it is placed here for faith, as it springs from faith: we are helpers of your joy. To hasten then to that that followes.

For by faith ye stand.

This principally depends upon the first words, We have not dominion over your faith, because faith is such a grace as you stand by in all conditions: Now what you stand by, must be firm, it must be on a good bottome: and what is firm, must not be humane, but divine; therefore we have no do∣minion over your faith, for by faith ye stand.

Standing is a military word: by faith ye stand, that is, first of all faith gives a standing, a certain standing, before any conflict; it gives a standing in Christianity; it sets the soul in a frame, in a standing.

Nay, faith helps us, we stand by faith: not only in a frame of Christi∣anity, and furnished with spiritual strength; but then we are fit to encoun∣ter opposition, by faith we stand to it, and stand against all opposition: we stand, and stand to it by faith.

And standing likewise implies continuance in managing Christianity, and opposing all enemies whatsoever: by faith we stand, and continue standing; we hold out in all opposition.

Standing likewise in the next place implies a kind of safety, together with victory at length. By faith ye stand: you stand so, as you are not woun∣ded to death; you stand so as you are kept safe, especially from mortal wounds; and altogether safe, so far as you use faith as a shield, till you have got perfect victory, and faith end in triumph. So faith is that grace whereby we stand, whereby we are in a frame of Religion fit to stand; and whereby we so standiug, encouter oppositions, and continue so en∣countering, and preserve our selves safe, till victory be obtained: this is the full expression, and comprehension of the word, By faith ye stand.

Now why is it by faith that we have this standing?

Because faith it is that grace (in the new Covenant) that makes the soul go out of it self; it empties the soul of all things in it self, and goes out to somewhat else, whereupon it stands. For in the new Covenant since Adams fall, all our strength is in the second Adam, our head; we fetch it there. And faith is the hand of the soul.

Now because faith in the new Covenant is an emptying grace, and like∣wise because as it is a grace that empties the soul, so it fastens upon another thing, whereupon it relies: for faith is an uniting grace as well as an empty∣ing grace: now faith emptying, and uniting, so it makes us stand.

And likewise faith as it drawes, it hath a drawing vertue, an attractive

force: it is a radical grace: it is like a root, when it knits to Christ, it sucks out, and drawes vertue from him: every touch of faith drawes spiritual strength, and vertue, so it causeth us to stand by the attractive vertue it hath.

And then it is the force of faith likewise to make things present. For there∣in it differs from hope, hope looks upon things as absent; now the things that hope looks on as things remote and distant in time, and place, faith makes them present: therefore it is said to be the evidence of things not seen. Now that that makes the soul to be strong, and able to stand, it must be somewhat present: however the full possession of things be reserved, not for faith, but for vision, for comprehenders in heaven, where faith ends and determines: yet notwithstanding, faith drawes so much for the present: it sets things to come so far present with such evidence, and force as it upholds the soul, and makes it stand. It is the evidence of things not seen. And thereupon it hath a kind of omnipotent power to make things that are not, to be. Heaven, and glory, and happinesse they are not for the pesent: but faith looking on them in the authority of God, and the divine promises, faith makes them present by a kind of almighty power that it hath, laying hold on an almighty power: and hereupon it upholds the soul, it is the prop, and stay of the soul as in Heb. 11. it signifies to stay up, to hold up as a pillar; even from this vertue it hath to make things to come present.

You see then what it is to stand, and how faith is fitted for this purpose: because, as I said, it is the grace of the new Covenant, emptying us, and drawing us to Christ from whom we draw all vertue: and because it makes things to come as present.

By faith wr are set in a right frame, and condition again, as by want of faith we fell. The same grace must set us right, for want of which we fell.

How came we to fall at the first? You know Adam hearkened to his wife Eve, and she hearkened to the Serpent: they trusted not in God; they began to stagger at the promises, to stagger at the Word of God: Satan robbed them of the Word. He observes, and continues the same Art still, to take the Word from us, and to cause us to stagger and doubt whether it be true or no. He comes between us, and our rock the Word of God: So Adam fell. Now we must be restored by the contrary to that we fell: we fell by unbelief, and distrust, by calling Gods truth in question, we must learn to stand again by the contrary grace, by faith: Thus you see the termes something unfolded. By faith ye stand. To clear it a little further. There be four degrees of a slent that the soul hath to any thing.

The first is a slight assent that we call opinion, that is with some fear that it may be otherwise; that is a weak, a pendulous assent. It is a wa∣vering assent, it yields not a certain assent. Opinion is a weak thing: it may be so: I, but it may not be so: it is with a fear of the con∣trary.

The second degree of assent is that that hath a better ground, that is the assent to grounds of reason: a man hath reason to yield, and assent to, and those reasons satisfy the soul, and rest the soul something, thereafter as the strength of them is. And that assent we call knowledge, science; this is founded upon grounds of reason.

There is a third kind of assent, and yielding that the soul hath, that we call believing, which is meerly upon the credit of him that speakes, though we know no reason why the thing should be so: but only the person it may be is a person of credit, and wisdome, and knowledge; and thereafter as we conceive well of him, thereafter we fasten our faith and assent to his au∣thority: so that assent to the authority of the speaker, we call beliefe.

The fourth degree of assent is, when we do not only assent to the thing because we have reason so to do, and arguments, or because we have some man to confirm it by authority; but because we feel it to be so by expe∣rience, and by taste. As a man assents that fire is hot, and that sweet things are so, not from reason altogether, or from the speech or rehearsing of ano∣ther man, but because he feeles it so indeed, he assents to it from experi∣ence.

Now you will say, How come we then to stand by faith?

As faith especially relies upon the authority of God, upon Gods Word, so we stand by faith, because it assents to an authority. But Gods Word gives reasons too: therefore faith assents to the authority of Gods Word first; and then we see divine reason enough too, when we once believe God.

And then experience in Divine things too; after we, believe there is an incredible sweetnesse in divine things: there is a knowledge with a parti∣cular taste. There is never a Divine truth but it hath an evidence in it, when a man believes it once, that a man may say, I know whom I have be∣lieved, from experience; let the speakers of the things be what they will, let them apostatize from that that they have spoken: after a man believes, he will see the things themselves have Divine reason in them, as well as Di∣vine authority stablishing of them.

Some Divine truths are altogether upon Divine authority; we see no other reason, but that God hath said it: but some truths are both credible, and intelligible. Credible, because God hath said it, and there is reason to prove it: as a man may prove by Divine reason, that all shall work for the best; why? The Apostle faith, We love God, and God hath called us accord∣ing to his purpose: therefore all things shall work for them that God hath called, to them that answer his Divine call. There is both reason and com∣fort: so it is credible as it hath divine truth, and intelligible as it hath com∣fort. There are homogeneal reasons with divine authority. God doth not only presse us with authority, but he gives us reasons.

Besides this, there is experience: for the doctrine of divine providence, and of the corruption of nature, and the doctrine of comfort in the Me∣diatour Christ altogether. The doctrine of faith, the doctrine of the issue of all troubles for good, we find these by experience; however the teacher that teach•…•…h them perhaps may have no sense of them himself, let him apostatize, and do what he will: our faith stands upon them, partly because God saith so, that is the chief; and because there is reason for them; and because we find it so by experience: in many divine things, these three, both reason, authority, and experience concur in faith. But to come a L•…•…de further.

What doth faith it self stand most on by which we stand? that which we stand o•…•…, must stand it self. Let us examine a little what faith it self stands on by which we stand.

I shewed you before partly, by Divine authority and experience, which gives some light to it; but we will follow it a little further: That faith by which we stand, must stand it self: therefore it cannot be opinion, it must be faith. It must not be bare science neither, it must be science that hath faith; faith must come in. Now faith looks to Divine revelation espe∣cially, it looks to truth revealed from God: now faith looking to the Word of God, it builds, and pitcheth, and bottoms it self upon Divine truth, Divine authority, Divine revelation, which we call the first truth, the first verity.

And not only so, but faith that it may stand the better, hath together with the Word of God, the seales: for God hath added Sacraments as Seales to the Word, that helps the Word: (to us at least) Gods Word is true enough of it self in regard of him: but he condescends to us, and therefore that faith may stand the better, that we may build upon his Word, there are his Sacraments: there are seales together with his Word, and his oath too.

Again, that his Word may be the better foundation for faith, it is con∣ceived under the manner of a Covenant, the Evangelical part of it: the Covenant of Grace, wherein God in Christ promiseth to forgive our sins, to accept us to life everlasting, if we believe in Christ: It is a gracious Co∣venant. God condescends to make a Covenant that faith may stand; shall not I believe him that hath made a Covenant, and bound himself by Co∣venant that he will do so? Nay, in the Covenant of grace, faith layes hold upon this, that he will fulfill, and perform both conditions himself, both his part, and our part. For the same truths that are a Covenant, are a Testament too in the Gospel. A Testament bequeathes things without a covenant, and therein it differs from a covenant. A Testa∣ment is, I bequeath, and give this: Now whatsoever Christ in the Cove∣nant requires, because that in the Gospel he makes good the Covenant as a Testament; If we believe, and repent: Now he hath promised to give re∣pentance, and belief in the Covenant of grace to all that attend upon the meanes, and expect the performance of the Covenant from him.

For we can no more perform the conditions of the Covenant of grace of our selves, then the Covenant of the Law. Nature cannot do it, be∣cause it must be done by the Spirit altogether. Now here is a foundation for faith to stand on: God so farre condescends, as he gives his Word, and his Seal, and his Oath with his Word, to convey that Word by way of a Covenant, and to make that Covenant a Testament and Will to us, that he will do this, and to seal that Will with his own blood: for a Testament is of no force, till the Testatour be dead, his own blood hath sealed the Testament: you see here what ground there is for faith to stand upon.

Then again, the sweet relation that God hath taken upon him in Christ, he is our Father, faith builds not on naked God, divested of his sweet rela∣tions; (for then he is a consuming fire) but upon God a Father in Christ: what a sweet thing is it to consider God a Father? In Christ the nature of God is Fatherly to us, and our nature is sweet to him: We are sonnes in Christ, his nature is sweet to us, and ours to him; he will surely perform his relations: For in Christ he is a Father, not in creation onely, but in the Co∣venant of grace. Faith relies upon the Word of God, upon the Covenant, and Testament, and upon God himself, altered and changed in the Covenant of Grace to be a sweet Father.

But what is a further ground of this? The nature of God himself who is a Father: for if God himself were not cloathed with properties that might satisfie faith, and satisfie the soul fully, though he were a Father, it were not a sufficient ground for faith. But now who hath taken the rela∣tion of a father upon him? God, who is infinitely good, infinitely merci∣ful above all our sins: it must be infinite mercy, faith would not have foot∣ing else. For the soul will so upbraid in the sense of sin, that if God were not a Father, and a Father infinite in mercy, nothing but infinite mercy will satisfie the soul when conscience is awaked, and infinite power to subdue all enemies, and infinite wisdome to go beyond the reach and subtilty of all the Devils in hell. God is such a Father, as in his Nature is of infinite mercy, and wisdome, and power: here is a foundation for faith to lay hold upon indeed; to have a Father, and such a Father that is Jehovah: there we must rest in his essence, he is Jehovah, I am, he is eternal and immutable, an eternal being of himself, and he gives being to all; and all things have their dependance upon him. The Devils in hell, and wicked men, he can quell them all, and substract their being, and turn them to their first no∣thing from whence they came.

You see if we resolve all to Jehovah, I am, to the eternity of God; and then to his nature, cloathed with power, and wisdome, and mercy: and then to his relation of a Father, and then how he condescends to convey himself sweetly by way of Covenant, and Testament. I beseech you, is not here a foundation for faith to build upon in the Word of God, when God hath thus opened himself to us? You see what this standing is. And how by faith we stand, and what faith stands on, and may well stand on. To come to some Observations then.

First of all, Observe hence, That

The foundation of faith must be out of a mans self.

That bottom that a man must lay his soul upon, must be out of himself, it must be Divine, it must be God. For the soul rests not till it come to God; and if the Word were not Gods Word, it would not rest on that. God must open himself by his Word. It must be Divine revelation that the soul must stand upon, and at last resolve to pitch, and build, and rest there. It must not be humane authority therefore, not the authority of any creature that the soul must stand on: because that that the soul stands on, must stand it self. Now nothing hath a firm consistence, but that which is Divine: Which I prove thus, There is no creature, but though it be true and good, yet it is changeably true, and may be otherwise then it is, and yet be a creature still, and a good creature. There is no man but he is changeable, and is changeable as a creature, and as a creature severed from the consideration of sin he is changeable. The very Angels are changeable as they are creatures: all things created are mutable; it is the Observation of Damascene.

Now that that is the foundation of faith must not onely be true, but infallibly, and unchangeably true: there must be no danger of errour in that that faith layes it self upon. It is an old rule, Falshood cannot be un∣der faith, because faith must lye upon truth, infallible and immutable truth; and who is so but God? and what revealed truth is so, but Divine truth? Therefore faith onely relyeth upon the first good, and the first truth, upon God and his truth.

Therefore we may see what to judge of that controversie between us and our adversaries that would have our faith to be resolved into the authority of the Church, and not of the Scriptures, and by consequent not to the authority of God himself.

The question is, Who hath the best standing, the Papists, or we? We say we stand by faith, therefore we stand better then they. They say they stand by faith too, but how? Their faith is resolved into the autho∣rity of the Church at length, and there they rest. But I say, even by the confession of themselves, or of any reasonable man, the Word of God is more Divine then the authority of the Church can be. For the authority of the Church is therefore infallible and true, because the Word of God saith so, That he will be with the Church, &c. and save his Church. The ground is determined upon the Word.

Now the Word to which they have recourse, to prove that they cannot erre, that must be trusted before them; if they have credit from the Word, the Word must be believed before them, before men: for there is no man if God speak by him, but he speaks by him so far as he understands the Scripture, and builds upon the Scriptures first. Therefore we must first found our selves upon the Scriptures, and upon men as far as they agree to the Scriptures.

If the Scriptures were not the Word of God indeed, they could not be the foundation of faith, we could not stand upon them; but they are the Word of God indeed, for men wrote as they were inspired by the Holy Ghost. Now that that comes from men it is not infallibly the Word of God; but if they speak any thing that is good, it is so far as it is agreeable to the first truth, the Word of God.

Indeed, the resolution of their faith is very rotten, and unsound, and bewrayes what their Church is: for they come at length in the grand Point of all, to meer traditions. What is the present Church? The Pope is the Church virtually. How do they know that he cannot erre? he is Pe∣ters Successour. How do they know he is so, the Scripture saith not so? it is Tradition: so that the foundation of their Religion is meer tradition, a thing from hand to hand; that is questionable and uncertain, that is the foundation of all their Religion; what a resolution of faith is this?

We stand upon this against the gates of hell, and against all temptations and tryals whatsoever: we believe, and fasten our soules upon this truth, why? It is the Word of God. How do we know it is the Word of God? Indeed the Church first of all hath an inducing, leading power, perswading to read, & to hear the Word of God, and to unfold the Word by the Mini∣stery; and that is all that the Church doth: but when we hear this, there is a Divine intrinsecal majestie in the Word it self, by which I know the Word to be the Word. How do I know light to be light? from it self, it gives evidence from it self: so Divine light in the Scriptures gives light of it self to all those for whom the Scripture was penned. For whom was the Scri∣pture penned? For Gods people. To all that have gracious hearts, the Word carries its own evidence with it: as light carries its own evidence, it discovers it self and all things else; so doth the Scriptures, You have a sure Word of the Prophets.

Our Saviour Christ himself founds what he teacheth upon the Word. Shall not we therefore ground our faith upon the Word, when he that

was the Head of the Church brings all to the Word in his teach∣ing? Therefore we have a better resolution for our faith then they have.

For indeed to say the truth, as we may say of their kind of prayers, when they may to Saints, &c. They worship they know not what. So we may say of their faith, they believe they know not what, they believe in a 〈◊〉〈◊〉 man: for the present Pope is all their Church, which is an ignorant man (many times) in the Scriptures, perhaps he never read them: and he must determine controversies, and get into the Chair, and judge that that shall judge him ere long; he must judge the Scripture that must be his Judge, and the Judge of all mankind. I list not to be large in this point, a 〈◊〉〈◊〉 discovery is enough.

I hasten to something more practical. We see then that faith hath an establishing power, to stand by faith. Then hence we may see these truths which I will but touch.

First, that faith is certain, it is a certain thing, and makes the soul certain; it is not a weak apprehension.

Again, in that it is said here, By faith ye stand, we see here the perseve∣rance of faith.

But you will say, That faith whereby we stand is changeable, and therefore we may fall. No, S. Peter makes a Comment upon this place: We are kept by faith to salvation: and receiving the end of your faith, the salvation of your soules. We are kept through faith to salvation. So God by his power keeps that faith that keeps us. There is a divine power that keeps faith, that faith may keep us: so we stand by faith; and that faith stands to salvation, be∣cause it hath a firme bottom to stand on, and because it is kept by God him∣self, We are kept by the power of God through faith to salvation. Mark how it runs along to salvation. Salvation is not onely certain in it self, but that faith that layes hold on salvation, is sure. By faith we stand: not onely for the present, but we continue by faith, and stand even to the death.

Again; in the third place, which followes from the other: faith is a cer∣tain thing in it self, and we are assured of our continuance; we are assured that we shall be saved: he that believeth may be assured that he shall be saved. First faith is a certain thing in it self, laying hold upon a strong foundation, the Word of God. And it is sure to continue, it builds upon the rock. Therefore a man may believe, and he may know that he shall be saved: he may know that he shall continue in a sure faith. There is a lati∣tude, a breadth in faith; and sometimes there is doubting, and sometimes faith, but yet there is alwayes faith, more or lesse. There is a little and a great faith, but there is alwayes faith: By faith we stand. These things need not further inlargement. I onely shew how they spring from this Text.

In a word, hence we learn, That it is by faith that we stand, and withstand all opposition whatsoever; for faith is our victory: This is your victory, even your faith, 1 Joh. 5. 4. By faith we overcome the world, by it we stand, and stand against all opposition whatsoever.

To make it a little clear.

The reason is, partly because faith doth present to the soul greater good then the world can, therefore nothing on the right hand can shake the soul

of a believing Christian. Shall pleasures, and profits, and the honours of the world draw a Christian from his faith, when faith presents better ho∣nours, better pleasures at the right hand of God, plesures for evermore? No, they cannot: for there is nothing in the world, but there is better in Religion, incomparably better. There is no comparison of the pleasures of Religion, and of the world; between the honour of being a child of God, and the honours that the world can give. Therefore there is no∣thing on the right hand in the world that can overcome the faith of a Chri∣stian, but he can stand against all, though it be a Kingdome: Moses refused to be called the son of Pharaoh's daughter; why? Faith presented him greater honours in the Church of God: he accounted the very reproach, the worst thing in the Church, better then the best thing in the world, the re∣proach of Christ better then the treasures of Egypt.

Let discouragements be offered to Faith by Satan, and the world; let them come with all the terrours and threatenings they can, faith is victo∣rious, and triumphant against them all, it stands against them all: because it sets before the soul greater good, then the ill that the world can inflict; and sets before the soul greater ills if it apostatize, then the world can inflict. Saith the world, If you do not thus and thus, you shall be cast into prison, or perhaps you shall lose your life. O but saith the soul, If I yield to the temptations of Satan, and my own vile corruptions I shall be cast into hell, is not that worse? There can nothing be presented to the soul that is terri∣ble, but faith will present to it things more terrible: therefore if there be faith in the soul, it will stand against all those terrours whatsoever. Fear not them that can kill the body, when they have done their worst; if you will needs fear, I will tell you whom you shall f•…•…ar, Fear him that can cast both body and soul into hell.

So, if we be forced to suffer the losse of any thing that is good in the world, or be cast into any ill condition, what saith S. Paul? The troubles and afflictions of the world, are not worthy of the glory that shall be revealed. Let us set that glory before us, and that will prevail against that all the world can threaten, or take from us; what is all to it? nothing. Therefore by faith we stand, we keep our own standing, and withstand all oppositions whatso∣ever.

Oh, but what if there come more subtile temptations; end the Lord him∣self seemes to be our enemy, that we have sinne, and God is angry, and we see he followes us with afflictions that are evidences of his anger; how shall we stand now, and keep our selves from despair?

This is a fiery dart of Satan, when a man hath sinned, and conscience is awakened, to make him sink in despair. O but faith will make the soul to stand in these great temptations against those fiery darts: faith puts a shield into the hand of the soul, to beat back all those fiery darts. For faith will present Christ to God. Indeed I have been a sinner, but thou hast ordain∣ed a Saviour, and he is of thine own appointing, of thine own a•…•…ting, a Saviour of thine own giving, and thou hast made a promise, that Whosoever believeth in him, shall not perish, but have everlasting life; I cast my self upon thy mercy in him: hereupon faith comes to withstand all such fiery temp∣tations whatsoever, nay, against God himself, Lord, thou canst not deny thine own Saviour, thou •…•…mest to be an enemy, and though I be a sinner, and have deserved to be cast into hell, yet I come to thee in the Name of

thy Son, that is at thy right hand, and pleads for me by vertue of his blood shed for me; I came in his Name, thou canst not refuse thy owne Son. For all temptations when a man hath faith in him, it will send Satan to Christ to answer for him. Go to Christ, he is my husband, he hath paid my debts, he hath satisfied for my sins. So that whatsoever the temptation be, make it as subtle as you will, there is a skill in faith to stand against it, and to beat back all the fiery darts of Satan.

Therefore, to end all, we see here what an excellent estate a Chri∣stian is in above all others, that he hath a better standing then others have; not onely a better standing in Religion then the Papists have, but in the profession of Religion, he hath a better standing then com∣mon professors; why? he stands by faith, by sound faith. He stands not upon opinion, or because he hath been bred so: he stands not upon his wit, because he sees reason for it; he stands upon faith, and faith stands upon divine authority, he stands partly upon his own experience that se∣conds faith.

Those then that care not for Religion, what standing have they? those that stand only in pleasures and profits, and in the favour of great men, what standing have they? They stand, as the Psalmist saith, in slippery pla∣ces. There is no man, but if he nave not faith he stands slippery, though he be never so great; if he be a Monarch, alas, what is it to stand a while? all these things are but uncertain, though they yield present content, they are but uncertain contentments; the Wise-man saith, they are but vanity: they are like the reed of Egypt, that will not uphold; they will not sustein the soul in the time of trouble: there is nothing that a man can stand upon, and fasten his soul upon, if he be not Religious, that will hold scarce the fit of an ague, that will hold in the pangs of death, even in the entrance of it, that will hold in terrours of conscience.

How little a trouble will blow away all those that stand on so weak a foundation as an earthly thing is? For they have but an Imaginary good to speak of, and that Imagination is driven out by the sense of the contrary. Let contrary troubles come, and all their fooles Paradise, and their happi∣nesse they had before, is at an end; it goes no deeper then Imagination.

All the things in this world stablish not the heart: Those that do not stand by faith in the favour of God in Christ, let their standing be what it will, it will soon be over turned by any temptation; they can stand out against nothing.

Therefore let us labour above all things in the world, to have that faith strengthened by which we stand: and let us often be encouraged to streng∣then our faith by all means, that we may stand the better upon it; and try our faith before we trust it: it is that that we must trust to, and stand to in life and death.

Therefore let us often think, Is my faith good? is it well built? Let us oft put this query to our soules, I believe the Religion I professe, but upon what grounds? I believe the truths in the Word of God, but upon what grounds? have I a clear understanding of them, because they are divine? doth the Spirit of God open them, and shew a light in the Scri∣pture that is divine? doth the Spirit of God give me a relish of the Scri∣ptures above all the pleasures in the world? Do I find God speaking to my heart in the Word? do I find the Spirit of God with his Ordinance?

then my knowledge and my faith will hold out, I can stand by that faith in the Word that is wrought by the Spirit, and fastened upon the Word with the Spirit. But if I believe the Religion I professe, only because the State doth so: and if the King and State should do otherwise, I would change my Religion: or if it be because my parents were so, or my friends, and Patron is of that religion, whom I depend upon: or because I see greater seeming reason for this then for the other. I can hold argument for this, and not for the other; Alas, this will not hold. But labour to know the truth of the Word of God by experience as much as we can; and by the Spirit of God giving evidence to our soules from the inward grounds of Scrip∣ture, that it is the Word: I know whom I have trusted, I know the promises are good, I have felt them in my soul: the Spirit hath reported them to my soul; they are sweeter then all the things in the world. It is a sure Word, I bottome upon it, I have found the comfort of it before, therefore I will build upon it.

We can never stand, unlesse we can make our knowledge spiritnal; it is but acquisite knowledge else.

We fall in three things vilely, we labour that our knowledge of Reli∣gion be spiritual, and fetched divinely out of the Word of God together with the Spirit.

We fall into sin from this very ground: for why do men fall into sin? because at that time they stand not upon the Word of God, revealed by conscience to be the Word of God. Ask them why they sweat? if they did believe the truth, the Word saith, I will not hold them guil•…•…lesse that take my Name in vain. But I am not convinced by the Spirit assuring my soul that it is the Word of God; if men did believe it, would men bring a curse upon themselves?

And so whoremongers; the Word of God saith, Whoremongers, and adulterers God will judge; would men if they did believe this truth, live in these sins? But they have only an opinion of these things, I hear that these things are divine, perhaps they are not so, and the knowledge that we have is not divine; faith is not mingled with the Spirit.

Then again, from sin, we fall into despair for sin at last, why? because our knowledge of divine truthes is not spiritual, nor from inward grounds of Scripture felt by experience, the Spirit sealing the Scripture to my heart by some spirituall experience; and thereupon men fall into despair for sin at length. For Satan plies them with temptations from their own guilty conscience; the grounds of their fears are present, and the grounds of their terrours are present to their soules: for they are there, as it were, sealed, and branded in their very soules; but their comforts are overly, the promises are overly, the Word is not rooted in their hearts by faith, it is not sealed there by the Spirit of God, the sanctifying Spirit never brought the Word, and their soules together. Hereupon they fall into desperation, when their terrours are present, and their comforts are overly.

If a man have never so sound a foundation, if he stand not, but float upon it, he may fall, and sink: if a man be never so weak, if he lie on a rock, the strength of the rock is his: so in our temptations if we have a strong foun∣dation, if we do not rest on it, the foundation will not uphold us. Now how can those rest on it that stagger in it? that were never convinced by the Spirit that these things are so? and that have had no spiritual experience?

Satan drawes thousands of soules to perdition, because their terrours are present, and their comforts are overly; they are not built upon divine truth by the Spirit of God.

Again, for Apostasie, in the times of the alteration of Religion: why do men alter as the State alters? they are ready to have every Moneth a new faith, if the times, and Goverment alter, why? because they were ne∣ver convinced by the Spirit of God of divine truths. They had it from forreign arguments: The former State of things countenanced this way, now another State countenanceth another opinion, therefore I will be of the sa∣fest. This is because the soul was never convinced of the truth.

Therefore I beseech you, labour to have arguments from the experience of the power of the Word in your soules, and arguments from the Spirit of God to your spirits that it is the Word of God. I will stand to divine truth, I find such a majesty, such a humbling, pacifying, satisfying power in it to all my perplexities and doubts, that it cannot but be the Word of God, it stayes my soul in all oppositions, in all temptations, and corruptions: it gives a stay and foundation to my soul, that no truth in the world else can do. When the soul is brought to such a frame; such a soul will not fall into grosse sins while it is in such a frame; much lesse will it despair for sin: and if there be altering of Religion a thousand times, it stands as a rock un∣movable; because it knowes from inward grounds, from the Word of God it self sealed by the Spirit to my spirit, that it is the Word of God: such a soul will hold out, and only such a soul.

We should labour therefore by all means to have our faith strengthened; and amongst other meanes, by the use of the Sacrament whereby God sweetly conveys himself to us, by way of a banquet strengthening our faith in Christ; he presents Christ to us as the food of our soules to refresh us, even as the bread and wine doth. Our blessed Saviour is wiser then we, he knowes what we stand in need of, that we have need to strengthen our faith. For we have need to strengthen that that must be our strength, which is faith. And what is the Ordinance of God to strengthen faith, is it not the Sacrament? The proper use of the Sacrament is to strengthen faith: which the Sacrament doth, being a visible Sermon to us: for here we see in the outward things Christs body broken, and his blood shed, it is a lively representation, a visible crucifying of Christ, a breaking of his bo∣dy, and pouring out of his bloud. And withall here is an offer of Christ to us in the elements, sealing of what it represents to our soules, if we come prepared.

God feeds us not with empty signes, but together with the outward things themselves, he gives the spiritual to the soul that is a worthy Recei∣ver.

Therefore come with a humble stooping to Gods wisdom in appointing these Ordinances to this end, to strengthen faith. And come with a de∣sire to have faith strengthened, that will uphold us against all temptations to sin, or to despair for sin.

Oh beloved, if we knew what good our faith must do us ere long, we would labour to have it strengthened by all means. What will become of us in the hour of death, and in great temptations? we shall be as chaffe dri∣ven with the wind, if we have no consistence, and stability in divine truth, if our soules be not built on that, if we have not faith whereby our soules

may be rooted in Christ, we shall be but a prey for Satan. Therefore considering that faith is of such wondrous consequence, it is the root of all other graces whatsoever; as the Apostle saith here, By faith ye stand. He doth not say, By patience, or by hope, or the like, they are drawn from faith. Strengthen that, and strengthen all other that are infused from it.

As a tree, we cast not water on the branches, but on the root; all the branches are cherished by the root: so strengthen faith, we strengthen love, and hope, and all, if we strengthen faith, and assurance of Gods love in Christ. Thus I have at length gone over this fruitfull portion of Scripture.

Notes

• Doctr. No man hath dominion over anothers faith.
• 1. What it is not to have dominion over the faith of others.
• What •…•…ranny over the faith of others is.
• Quest.
• Answ. The Church of Rome domi∣neers over the faith of others.
• 1. By Traditions.
• 2. Will-worship.
• 3. That the Pope cannot erre.
• A grand lie that hinders their Reforma∣tion.
• 4. Church Judge of Controver∣sies.
• 5. In the intentio•…•… of the Minister in the Sacra∣ment.
• Confession.
• Satans malice to sit in Gods throne.
• Popery would subdue all.
• Use. To be thankful for freedome from this ty∣ranny.
• How to think of Popery.
• Grounds of spiritual Ty∣ranny.
• Salvation ter∣med joy, why.
• Doctr. 1. The state of a Christian is joy. Nature teach∣eth it.
• God gives mat∣ter of joy.
• 1. Freedom from ill.
• 2. The good they are brought to.
• Reason 1. That God may have glory.
• Reason 2. It makes active in doing good.
• Reason 3. And able to suffer ill.
• Reason 4. To encourage others.
• Doctr. 2. The Word un∣folded helps this joy.
• To comfort, what.
• The Ministers helpers of joy.
• 1. By shewing peo∣ple their ill.
• 2. By shewing the remedy.
• 3. By advice.
• Light.
• Liberty.
• Victory.
• 4. By forcing it as a duty.
• 5. In death.
• Object.
• Answ. Ministers trou∣ble the joy of carnal men.
• Object.
• Answ. Private means will not com∣fort, when pub∣lick are neglect∣ed.
• Object.
• Answ. The sorrow caused by the Ministery, tends to joy.
• Simile.
• Object.
• Answ.
• Simile.
• Comfort what.
• Use. To esteem the Ministery.
• To open the case of our soules to spiritual Physi∣tians.
• Doctr. 3▪ Ministers but helpers, not the authours of joy.
• Simile.
• Gods Spirit on∣ly specks com∣fort.
• 1. He only knowes our hearts.
• 2. He only can set down the soul.
• Use To look for comfort from the Spirit by the means.
• Not to idolize the Ordinances.
• why S. Paul va∣ries the phrase.
• Observ. Faith breeds joy.
• 1 Faith takes away all that may discourage.
• 2. It shewes Gods love in Christ.
• Pedigree of joy.
• Use. To try if our joy be good.
• 1. If it spring from the Word.
• 2. It springs from faith.
• 3. It is above dis∣couragements or allurements.
• 4. It is with humi∣lity.
• Standing, what meant by it.
• Quest.
• Answ. Why our stand ing is by faith.
• Four degrees of assent.
• 1. Opinion.
• 2. Knowledge.
• 3. Believing.
• 4. Experience.
• How we stand by faith.
• Quest.
• Answ. What faith it self stands on:
• God our Fa∣ther.
• The nature of God.
• Observ. The foundation of faith out of us.
• Faith with∣stands opposi∣tion.
• Quest.
• Answ. How we stand by faith, when conscience is awakened for sin.
• The firmnesse of a Christians standing.
• If our knowledg of Scripture be not spiritual.
• 1. We fall into sin▪
• 2. To despair.
• 3. To Apostasie.
• The Sacrament strengthens faith.
• Faith the ra∣dical grace.