The copy of the covenant of grace With a true discovery of several false pretenders to that eternal inheritance, and of the right heir thereunto. Together with such safe instructions as will inable him to clear his title, and to make it unquestionable. Exactly evidenced by many perspicuous and unconstrained testimonies of scripture. Penned, and published upon mature deliberation, and good advise. / By Robert Bidwel, a servant, and minister of the gospel of our Lord Jesus Christ.

THE COPY OF THE COVENANT OF GRACE.

John 3. 16.

God so loved the World, that he gave his onely begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

IN this precious portion of Scripture it pleased the Son of God, our onely Saviour, to deliver unto us a brief Co∣pie of the Covenant of Grace: or a compendious Abstract, containing the principal parts, or points essential to the Covenant of Grace. He that hath any skill

in Covenants, Assurances, or the like Evi∣dences; cannot but know, that such con∣veyances do chiefly comprehend these parts or members.

• First the Covenanters, or parties cove∣nanting.
• Secondly, the Consideration, or motive.
• Thirdly, the Gift, or the thing granted, or conveyed.
• Fourthly, the Proviso, or condition.
• Fifthly, the Prevention, or freedom from incumbrances.
• And sixthly, the Inheritance, or quiet pos∣session.

And all these parts, or qualifications are most exactly and orderly registred here in this Copie of Record. The Covenanters are God and the World.

God so loved the World.

The Consideration is Gods Love: his infi∣nite Love.

So loved the World.

The Gift is Jesus Christ: the Son of God.

He gave his onely begotten Son.

The Proviso is Faith.

That whosoever believeth in him.

The Prevention is freedom from destru∣ction.

Should not perish.

And the Inheritance is everlasting life.

But have everlasting life.

God so loved the world, that he gave his one∣ly begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

Thus you see that this Scripture, accord∣ing to the several parts, or branches there∣of, together with their number, and or∣der, do very fitly and exquisitely comply with the nature of a Covenant. And now I shall endeavour to make good that these six parts, or members herein contained, are altogether proper and essential to the Cove∣nant of Grace.

And to that purpose: In the first branch, consisting of the Covenanters: I shall make appear. First, That there is such a Cove∣nant, as the Covenant of Grace.

Secondly, By whom this Covenant of Grace was made: Thirdly, With whom it was made.

And fourthly, when it was made.

For the first: Although we finde not, that the word of God hath set forth unto us this Covenant of Grace, under that very Notion, or expression of the Covenant of Grace. In totidem syllabis, as we say: In just so ma∣ny

syllables, or in the very self-same words. Yet (by the consideration of some few par∣ticulars) I doubt not, but I shall settle it very strongly, even upon the weakest appre∣hensions.

For we finde that the Lord hath contra∣cted, or made, many Promises, Grants, A∣greements, or the like Conveyances, under the name, or stile of Covenants. I will esta∣blish; my Covenant with you: and with your seed after you, saith the Lord to Noah, Gen. 9. 9.

The same day the Lord made a Covenant with Abraham, Gen. 15. 18.

Which not long after he confirmed in these words: And I will establish my Cove∣nant between me and thee, and thy seed after thee in their generations, for an everlasting Covenant, to be a God unto thee, and to thy seed after thee, Gen. 17. 7, 8.

And oftentimes in the same 17. Chapter he urgeth the said Covenant. He command∣eth obedience thereunto, vers. 9. And seal∣eth it with the sign of Circumcision, vers. 11. The seal of the righteousnesse of faith, saith St. Paul, Rom. 4. 11.

Again, we read of the book of the Cove∣nant: And of the bloud of the Covenant, Exod. 24. 7, 8.

And truely these, and the like, were no other then representations, or manifestati∣ons, or confirmations of this, which we call the Covenant of Grace.

In like manner the Covenant of peace, Isa. 54. 10.

The Covenant of the Redeemer, Isa. 59. 20, 21.

The everlasting Covenant, Jer. 32. 40.

The new Covenant, promised, Jer. 31. 31. and repeated, Hebr. 10. 16, 17. were Co∣venants for Reconciliation, Preservati∣on, and Sanctification. All which (toge∣ther with every other of the like nature) are but as so many Members, which do re∣ceive their very life, and being from, and by, the virtue of this original Covenant for Redemption and Salvation: which we call the Covenant of Grace. The name and sub∣stance whereof are very well presented unto us in that typical Covenant, extended lite∣rally to David: but intended really to Christ, the Son of David; in these words: My mercy will I keep for him for ever more: and my Covenant shall stand fast with him. His seed also will I make to endire for ever: and his Throne as the dayes of Heaven. If his Children forsake my law, and walk not in my judgements; If they break my statutes, and

keep not my Commandments; Then will I visit their transgression with the Rod, and their iniquity with Stripes. Neverthelesse, my loving kindenesse will I not utterly take from him: nor suffer my faithfulnesse to fail. My Cove∣nant will I not break, nor alter the thing that is gone out of my lips, &c. Psal. 89. 28. to the 35.

Thus are we warranted to call this grand evidence of our Salvation by the name of a C••venant: In regard, that our heavenly Father hath made so many promises and concessions to us, and our predecessours un∣der that very title.

And now, that I may resolve you, in a word, why we call it the Covenant of Grace.

Be pleased to consider: That God gave unto Adam great possessions and privileges by way of Covenant. But revocable and de∣structive also in case of his disobedience thereunto, Gen. 2. 17.

Yet Adam rebels to his eternal ruine, Gen. 3. 6.

Neverthelesse, without the least desert, or desire of his: He is not onely reprived, but also restored unto favour, by vertue of another Covenant: Inplied in the discove∣ry of Christ, by the seed of the woman, Gen. 3. 15.

And doth not that deserve to be called the Covenant of Grace? And not onely A∣dam, but we also have all sinned, and come short of the glory of God: But are justified freely by his Grace, Rom. 3. 23, 24. Yea, ye al∣so were dead in sins, but by Grace ye are saved, Eph. 2. 5.

And all by virtue of this Covenant, which is therefore most worthily called: The Cove∣nant of Grace.

We come now in the second particular to shew you, By whom this Covenant of Grace was made. And I trust I shall not need to take much pains therein. For I am confi∣dent, that whosoever can believe that there was a Covenant of Grace made with the World, for redemption and salvation: they cannot doubt, but God was the onely au∣thour thereof.

It was God that was in Christ reconciling the World unto himself, 2 Cor. 5. 19.

And it is the grace of God, that bringeth salvation, Tit. 2. 11.

And the onely true light hath made it most manifest here in this Text. God so loved the World. God the father: for he gave his onely begotten son. God: that great Crea∣tour, and onely wise disposer of all things, both in heaven and in earth.

Who, having created the first man in his own Image, Gen. 1. 27.

That is (saith St. Paul) In knowledge, Col. 3. 10.

And in righteousnesse and true holinesse, Eph. 4. 24.

He gave him dominion over the Crea∣tures, Gen. 1. 28.

Stated him in Paradise, Gen. 2. 8. A place abounding with all, and all manner of hap∣pinesse and pleasure, and plenty. And for the more secure and setled injoyment of the same: He promised him everlasting life; whereof the tree of life, Gen. 2. 9. was the symbole, sign, or token. To have and hold all the said premisses, priviledges, and pre∣rogatives to him, and his heirs for ever. And all this by way of Covenant: upon condition of the said Adams obedience to the whole will of God. Notwithstanding, the onely Proviso, expressed, consisted in his abstinence from the tree of the know∣ledge of good and evil: and this under the penalty of eternal death, Gen. 2. 17.

This is that which we call the Covenant of works.

And which the word of God commonly calleth the Law. The matter, or substance whereof is exemplified in the Moral Law, or

the Law of the ten Commandments, Ex. 20. which is sometimes called: The works of the Law, Gal. 2. 16. And sometimes the Law of works, Rom. 3. 27. But Adam, carelesse of his blest estate, believes the Devil rather then his God. Insomuch that he neglects his Maker, and Master: And, despising his Covenant, breaks the condition.

By which rebellion, he incurs the penal∣ty, and pulls the woefull ruines of misery, death, and condemnation upon himself, and his whole posterity.

Yet this good God, this much offended Majesty, notwithstanding this his just occa∣sion of eternal displeasure: So loved the World, that he confirmed this Covenant of Grace, wherein He gave his onely begotten Son, that whosoever believeth in him, should not perish, but have everlasting life.

I am now, in the third particular, to shew you; with whom this Covenant of Grace was made. Expressed here under this no∣tion: The World; God so loved the World.

We finde that the holy Ghost hath applied this word World, to several senses and signi∣fications.

It is used for the habitable places of the world: for the universal frame of the world: and for the Inhabitants of the world. All

in one verse, Joh. 1. 10. For mankind, Joh. 1. 29. For the whole earth, Math. 4. 8. For the riches, or the wealth of the world, Mat. 16. 26. For the pleasures, lusts, and delights of the worlds Gal. 6. 14.

But here in this place, it is restrained onely unto Man, or Mankinde: As being the onely Creature in the world, that was capa∣ble of such a Covenant: And unto whom it was altogether needfull, and absolutely ne∣cessary. So that it cannot otherwise be: But that this Covenant of Grace was made with Man, or Mankinde.

Yet not with the first man: who did ut∣terly devest and deprive himself of all possi∣bility for such a glorious enterprise, or un∣dertaking, by his disobedience to the Cove∣nant of w••rks. Neither was it made with any of his seed after the flesh: I mean after a fleshly generation. For if flesh and bloud cannot inherit the Kingdom of God: As in 1 Cor. 15. 50. much lesse could flesh and bloud recover their lost title to the King∣dom of God.

We must know, that upon the first mans breach of Covenant, God & Man were part∣ed: Man flies from God in fear: and God could not follow man, but in fury. Neither could any reconcile them: but he, that must

be both God and Man: Man, that so he might suffer for the sin of Man: And God, that so he might satisfie the justice of God. For Adams disobedience had made God and Man enemies: Now, it is not to be imagined that one enemy will make a league, or Co∣venant with another, but either out of fear: And far be it from the Lord of Hosts to be subject to any such passion: or upon satisfa∣ction, which to poor decayed man was a thing impossible.

And, notwithstanding Gods love towards his lost creature: and his pity towards the distressed, helplesse, hopelesse Soul might plead for mercie, pardon, and compassion: Yet justice might not, could not be abused without Gods infinite dishonour, in whom it is essential.

Neverthelesse, the mercie of God pre∣vailed with his wisdom (not against his ju∣stice; but) to finde out a means, whereby to satisfie his justice: that so his righteousnesse might be vindicated: his wrath appeased: and Man might be impartially restored. And he saw that there was no Man, and wondred (or considered) that there was no intercessour: Therefore his arm brought salvation unto him, Isa. 59. 16. His arm: That is: His son Christ, According to that of the same Evangelical

Prophet, Isa. 53. 1. unto whom is the arm of the Lord revealed? For he shall grow up before him as a tender plant. And so he goes on with a Prophesie of Christ in that whole Chapter.

Or if you will understand the arm of God, for the power of God: according to the more usual construction: Yet that also shall direct us to Christ. For he is the power of God, and the wisdom of God, 1 Cor. 1. 24.

We must know, and consider, that man, by his fall, was so broken and disjoynted, that he became too weak for such a weighty burthen, as that of eternal redemption. Therefore the Lord laid help upon one that is mighty, Psalm 89. 19. Mighty to save, Isa. 63. 1. Moreover, God might not, in ho∣nour, yield to man his enemy: But he could not, in gentlenesse, deny his only son: The son of his bosom, John 1. 18. In whom his Soul de∣lighteth, Isa. 42. 1. who doth alwayes those things that please him, Joh. 8. 29. Nay, he could not, in justice, refuse a competent sa∣tisfaction: from the hand of such an High-Priest, as is able to save them to the uttermost, that come unto God by him, Heb. 7. 24.

And to that very purpose Christ came forth from God, Joh. 16. 28. To overcome the evil of the world, vers. 33. And God was in Christ,

reconciling the World unto himself, 2 Cor. 5. 19. Thus you see with whom this Covenant of Grace was made.

Not with the World universally pro∣pounded; Nor with mankinde simply con∣sidered: But with Jesus Christ, both God and Man; who being very God: Yet he took up∣on him the very nature of Man, that so he might suffer for mans disobedience on mans behalf. Not to abolish, or destroy the law, or the Covenant of works: which man trans∣gressed to his own confusion. For, till hea∣ven and earth passe, one jot, or one title shall in no wise passe from the law, till all be fulfilled, Mat. 5. 18.

But to fulfill the said law in his own per∣son, for, and on the behalf of all believers. And so Christ is said to be the end of the law for righteousnesse to every one that believeth, Rom. 10. 4.

For which cause he is likewise called the last Adam. Because like as the first Adam, as a publick person received the Covenant of works, for himself and all his posterity, and brake it: to their utter ruine, and universal undoing.

So Christ, the second, or last Adam, as the publick head of his Church, hath underta∣ken the perfect performance of the same

Covenant of works, in the name and place of all believers: which he shall most exactly fulfill, and keep for them, even unto the end of the world.

And therefore I may confidently say to all true believers, as Paul said to the Saints at Rome: Ye are not under the law, but under grace, Rom. 6. 14.

For Christ hath, doth, and will observe, and accomplish the whole Law, as it is the Covenant of works, for us: That so he may estate, and settle us in this Covenant of Grace, in, and by himself onely, & for ever. He being, in truth, the very essence, the one∣ly entire being thereof: With whom: For whom: In whom: And by whom the said Covenant of Grace was made, granted, con∣firmed, and delivered.

With whom it was made: For he is the Surety of the Covenant, Hebr. 7. 22.

For whom it was granted: For he is the Mediatour of the Covenant, Hebr. 8. 6.

In whom it was confirmed: For he is the Seed of the Covenant, Gal. 3. 16, 17.

And by whom it is delivered: For he is the Messenger of the Covenant, Mal. 3. 1.

We passe on now to the fourth particu∣lar: wherein we are to consider when this Covenant of Grace was made. I shall not

stand to strive with those unwarrantable opinions that are, or have been offered and received, in reference to the Date of this Covenant. But I shall prove by Scripture, and such truths as will conclude from Scri∣pture; that it was framed from eternity.

For first, we finde that Adam, soon after his creation, having sinned against God in the Covenant of works: through the seduce∣ment of Satan: Immediately thereupon the Lord, in the presence of Adam, cursed that old Serpent: And denounced his destructi∣on by the Seed of the woman; which was Christ, Gen. 3. 14, 15. To Satans confusion, and mans consolation And truely it is to be conceived, that God would not so sud∣denly, and so certainly have set forth his Son for the Saviour, at that very instant, had there not been some pre-contract be∣tween them to that purpose.

Verily he was fore-ordained before the foun∣dation of the World, saith St. Peter, 1 Pet. 1. 20.

Secondly, we read that Abel, the second son of Adam, did offer unto God a more ac∣ceptable sacrifice then Cain, the first born. And this was by faith, saith the Apostle, Hebr. 11. 4.

Now this faith of his could not have been

so effectual, had it not been built upon some sure foundation.

And what might that be? His own righte∣ousnesse in order unto the Covenant of works?

Surely, No: He could not but know that to be a false ground: for it sunk under his father; whereby both they, and we became liable to death and destruction. And there∣fore Abels faith must of necessity be esta∣blished upon some such promise, as that of eternal life: which God that cannot lie, pro∣mised before the world began, Titus 1. 2.

And to whom might this promise be made before the World began? But to Christ the wisdom of God, 1 Cor. 1. 24. who was set up from everlasting, from the beginning, or ever the earth was, Prov. 8. 23.

Nor can we imagine, that this promise of eternal life, was made by God the Father, but upon some conditions to be accomplish∣ed by God the Son, which were to be reveal∣ed, and performed in their season.

When he shall make his Soul an offering for sin, he shall see his seed, he shall prolong his dayes, and the pleasure of the Lord shall prosper in his hand, Isa. 53. 10. There is the conditi∣on prescribed, and the time prefixed.

Thirdly, this Covenant of Grace will ap∣pear

to be eternal, if we shall consider how mightily Gods truth was ingaged in the Co∣venant of works.

Of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day thou eatest thereof, thou shalt surely die, saith the Lord, Gen. 2. 17.

Yet we see that Adam did eat, and died not accordingly, Gen. 3. 6.

Now how shall the truth of God be pre∣served in this case? but by vertue of some such former act, as might dis-ingage Gods resolution, before it proceeded to ex∣ecution? which in all probability, must be according to that eternal purpose, which he purposed in Christ Jesus our Lord, Eph. 3. 11.

For albeit the truth of God might seem to suffer in the breach of the Covenant of works: yet grace and truth came by Jesus Christ, John 1. 17.

Fourthly, if we shall seriously regard the Justice of God, we shall finde this Covenant of Grace to be eternal.

Almighty God createth Adam, and freely gives him great possessions: reserving to himself the fruit of one tree onely, in signe of homage due to his supremacy: And in case of disobedience by eating thereof, he decrees the penalty of death. Neverthelesse

Adam transgresseth in this very particular.

And shall he eat, and not die? Shall not the Judge of all the earth do right? saith A∣braham, Gen. 18. 25. But Adam eateth and dieth not.

Now the justice of God, which must not, cannot be violated, sends us of necessity to some further consideration: There must be some preconclusion made by way of pre∣vention.

Doubtlesse, if Christ the Redeemer had not been ready by vertue of this Covenant of Grace, to satisfie Gods Justice, even in that very instant of mans rebellion against the Covenant of works: Death & destruction had immediately seised upon sinfull man, toge∣ther with the whole Creation: But in that very point of time, the Son of God appeareth in the presence of his Father, on the behalf of miserable man: Saying, Deliver him from going down to the pit; I have found a Ransome, as Job 33. 24. And in order thereunto: Christ suffered, the just for the unjust, that he might bring us to God, or reconcile us to God, 1 Pet. 3. 18.

Fifthly, if we look back towards Gods E∣lection: that will also prove unto us the e∣ternity of this Covenant. Blessed, (saith St. Paul) be the God, and father of the Lord

Jesus Christ: who hath blessed us with all spiri∣tual blessings in heavenly places in Christ: Ac∣cording as he hath chosen us in him, before the foundation of the World, Eph. 1. 3, 4.

Now in all reason, there was no occasion, why God should choose any in Christ before the foundation of the world; but that, fore∣seeing mans general ruine by his disobedi∣ence to the Covenant of works, a remnant might be preserved from destruction by Christ, according to the Election of Grace. And therefore most excellent to this pur∣pose is that of Paul to Timothie. Be not thou therefore ashamed (saith he) of the testimony of our Lord, nor of me his prisoner, but be thou partaker of the afflictions of the Gospel, accord∣ing to the power of God: who hath saved us, and called us with an holy calling, not accord∣ing to our works; but according to his own pur∣pose, and grace, which was given us in Christ Je∣sus, before the World began, 2 Tim. 1. 8, 9. Let us consider the latter verse more seriously.

Who hath saved us, and called us: He saved us intentionally, before he called us actually: Not according to our works: or according to the Covenant of works made with us, but according to his own purpose and grace: or his own purpose in the Covenant of Grace: which was given us: in whom? why in Christ Jesus: when? before the world began.

The certainty of all these former four par∣ticulars will appear yet more clearly, if we shall conceive, and consider: That God the Father almighty, together with Christ, his onely begotten co-essential Son, did from eternity contrive to advance their glory, and to make it shine through their illustri∣ous attributes of Goodnesse, Power, Wisdom, Justice, Grace, and Truth.

And to that purpose this individual two: the Father and the Son did in the unity of the Spirit, comply and conclude to model∣lize, or frame a goodly creature called Man. Such a one as may be sensible of their in∣tentions: capable of their commands; and active to proceed in their designs.

The better to affect him with their good∣nesse: they will create him of contemptible materials: The dust of the earth: But they will shape him in a royal mould: In their own Image. And least he should be wanting in any particular whatsoever: To manifest the greatnesse of their power: They'll frame for him a spacious Universe: A World com∣pleatly, and abundantly supplied with all things necessary, convenient, and com∣fortable, far beyond humane apprehension: over all which Man shall have the sole do∣minion. To qualifie, and fit him for such a

vast command: They will inrich his person with excellent endowments, and his minde with admirable instructions. Neverthelesse (in reservation of their own original right) they will binde him by Covenant to the ob∣servation of certain particulars: And in case of his disobedience thereunto, they will cast him from the height of honour, into the depth of horrour and destruction.

But in their boundlesse wisdom they fore∣see, that man, their great Vicegerent, will miscarry, and fall away from his integrity. And therefore, in reference to their Justice, they can do no lesse than confound and de∣stroy him for ever, together with all those excellent dignities and dominions, where∣with they are resolved to indow him.

But least, by this means, their glorie should be buried in the untimely ruines of such a promising fair enterprise. The Son supports it with the pillar of his grace: the Monument of a most dear Redeemer. Father (saith he) I will not undertake to keep the Rebel from his cursed fall, least happily he boasts himself to stand by his own strength.

But in his fall, I will keep him from the curse: yet satisfie thy Justice to the full. Be pleased to deliver to my hand his Cove∣nant

so forfeited: return him over debtour unto me, and leave him wholly to my cu∣stody: I'le be his surety.

In the interim (O my Father) to magni∣fie the riches of our Grace: let thou and I contract a Covenant: A preventing Cove∣nant, to take effect just at the very instant of his fall: wherein I'le rise a Mediatour be∣tween thy Justice and his weaknesse: which if he, or any of his lost posterity, shall wil∣lingly receive and seal unto: I will not one∣ly save him from thy wrath: but likewise I'le restore him to thy love, in which I will establish him for ever.

To this the Father gives his free consent: And thus the Father and the Son conclude to ratifie this Covenant of Grace.

And truely, I doubt not, but all such as are truely godly will very well admit of this supposed conference, provided that it be with holy reverence.

For we read: That Jesus Christ through the eternal Spirit offered himself without spot to God, Hebr. 9. 14. And that God received him with this congratulation. In an acceptable time have I heard thee, and in a day of salva∣tion have I helped thee: and I will preserve thee, and give thee for a Covenant of the peo∣ple, to establish the earth, to cause to inherit the

desolate heritages: That thou mayest say to the prisoners, go forth; to them that are in dark∣nesse, shew your selves: And they shall feed in wayes, and their pastures shall be in all high places, &c. Isa. 49. 8, 9. &c.

I beseech you, let us take these words of God the Father unto God the Son into our further consideration.

For verily we cannot conceive at the first view, how punctually they may be applied to that eternal Covenant. In an acceptable time have I heard thee on the worlds behalf: And I have helped thee to work salvation in a day, most proper for that purpose: And I will preserve thee, and give thee for a Cove∣nant of (or concerning) the people, or on the behalf of the people) to establish the earth: which otherwise would be destroyed: To cause to inherit the heritages: which other∣wise would be made desolate. Adam and Eve together with their whole posterity, in them, shall be prisoners to my Justice. But thou shalt inlarge them: That thou mayest say to the prisoners: Go forth; they shall hide themselves from my presence, as in darknesse, but thou shalt make them confident, saying, shew your selves. And they shall live safely, pleasantly, and plenti∣fully.

They shall feed in the wayes, and their pa∣stures shall be in all high places, &c.

By this conclusion, between God and Christ their Creation is finished & furnished: Man, their great Governour is constituted by Commission, and confirmed by Covenant: which he, rebelling, breaks, and tumbles headlong towards condemnation.

But in that very point of time, the Son (by virtue of this Cov••nant of Grace) redeems him from destruction: Restores him to his Fathers favour: And re-estates him in his first Command. Where he, with all of his elect posterity (persisting in the faith of Je∣sus Christ) are mounted from the degree of servants, to the dignity of Sons: according to the Tenor of eternal truth.

For as many as received him, to them gave he power to become the sons of God: even to them that believe on his name, John 1. 12.

And thus we see, that Jesus Christ gave himself for us, that he might redeem us from all iniquity, and purifie unto himself a peculiar people, zealous of good works: According to that of St. Paul, Tit. 2. 14.

And God so loved the world, that he gave his onely begotten Son, that whosoever believeth in him, should not perish, but have everlasting life.

According to the words of our Text.

PRoceed we now to the second point, or Member contained in this Copy of the Covenant of Grace: Being the Consideration, or motive that invited the Lord to con∣tract this Covenant: which we finde to be his Love: God so loved the World: So loved: A vehement forcible expression: So: So a∣bundantly, So infinitely. Indeed, we may not conceive that any other, but an infinite Love should proceed from an infinite God: For Love in God is not accidental, but essen∣tial: And therefore it is attributed unto him in the abstract by that beloved Disci∣ple: God is Love (saith he) 1 Joh. 4. 8. Love it self.

It is impossible for any creature sufficient∣ly to commend the Love of God: because we are not able to comprehend the love of God.

Yet we may commend it for a great love, wherewith he loved us, even when we were dead in sins. According to St. Pauls expression, Ephes. 2. 4. And according to the Lords own example.

For God comemndeth his love towards us, in that, when we were yet sinners Christ died for us, Rom. 5. 8.

Neither doth this commendation of the Love of God the Father from the mouth of

God the Son fall any thing short of either of the former.

God so loved the world, that he gave his one∣ly begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

But you will say: how doth it appear, that the Love of God was the onely Conside∣ration, or motive that procured him to con∣clude this Covenant of Grace.

We must understand and consider: That God being Love it self: As having the very pure and perfect substance of love in him∣self essentially: He loveth himself by the necessity of his nature: And his Creatures by the liberty of his will.

And so resolving to create the World, with every particular therein contained; he looked on them with a general love, as being his good Creatures, Gen. 1. 31.

But on man he looked with a more pecu∣liar affection: First, In respect, that man was the onely Creature, by whom the Lord in∣tended to advance his own immortal glory, Isa. 43. 7.

Secondly, For that the Lord intended to create him in his own Image: As well in re∣gard of the substance of his Soul, being im∣mortal and immaterial, Gen. 2. 7. As also in

regard of the perfections of his Soul, consi∣sting of Righteousnesse and true Holinesse, Eph. 4. 24.

But then foreseeing mans accursed fall, procured wholly by his own default: The God of goodnesse looks upon him, then even, with the love of pity and compassion: which so prevailed in his Son Christ Jesus: That, He gave himself for us, an offering, and a sa∣crifice to God for a sweet smelling savour, Eph. 5. 2. In whom our gracious God was ful∣ly pleased, Math. 3. 17.

Which so increased and confirm'd his love: that he concludes this Covenant of Grace.

And certainly (there being no possibility to be expected from decayed mankinde for the repairing of themselves, either by de∣sert, satisfaction, intercession, or any other way, or means whatsoever) we must needs conceive, consider, and assure our Souls: That whatsoever God, or Christ, or God in Christ, or God for Christ his sake, either did, do, or shall do, in order unto Mans salvati∣on, or whatsoever else may truely be called a blessing; They did, do, and shall do it, meer∣ly by virtue of that undeserved Love, which they vouchsafed in this Covenant.

Had not that prevailed, man had been de∣stroyed:

and God had lost the glory of his grace, which shines most clearly through mans Redemption.

Without doubt, it is in reference to this e∣ternal Covenant; That our Redemption is said to be eternal; Hebr. 9. 12. our Salvation eter∣nal; Hebr. 5. 9.

And our Inheritance eternal, Hebr. 9. 15.

And the onely Consideration, or Motive, that procured all this, was Gods eternal, or everlasting Love, wherewith he loved us, Jer. 31. 3.

He loved us generally as his Creatures: He loved us particularly as those Creatures, by whom he intended chiefly to advance his glory.

He loved us more especially, as bearing his own Image. He loved us compassionately, as foreseeing our fall in Adam our old Grand-Father.

But he loved us most effectually upon the intercession of Christ his own dear Son.

And thus God so loved the World.

But that this truth may gain our full be∣lief, let us surveigh his gift, his onely Son. For, God so loved the World, that he gave his onely begotten Son. This is the next branch, which in the third place sets forth it self un∣to us in this Copy of the Covenant of Grace.

Being the Gift, or Grant conveyed, assigned, and set over by the said Covenant, or Deed of Gift.

WHerein I am to shew unto you these three particulars.

First, That Jesus Christ the onely begotten Son of God, was the Gift conveyed in that eternal Covenant.

Secondly, What manner of Son he was.

And thirdly, How, and to what purpose God did so assign him.

For the first, be pleased to remember what I have formerly delivered concerning this Precontract.

How God the Father, and his blessed Son fore-seeing mans destruction by his fall: Least by that means their purpose concern∣ing the Creation should miscarrie: The Son Christ Jesus gives himself to God a surety for the Creature: And in case of mans default, to satisfie the law on mans behalf. And there∣upon the Lord returns his Son by designa∣tion debtour to the law: which he must to the uttermost discharge, by suffering death, which man of right must suffer. Not pre∣sently, for yet there was no cause, why he should answer what was yet undone: Nor at

the very instant of mans fall: The Lord was pleased to take his single Bond: And to de∣ferre the execution, untill his own appointed time should come.

Neverthelesse, by virtue of this Covenant, God gave his Son for mans Redemption in∣tentionally, and by way of preordination before all time, 1 Pet. 1. 19. effectually in the beginning of time, Rev. 13. 8. And actual∣ly in the fulnesse of time, Gal. 4. 4. Now al∣beit these several times were farre distant the one from the other in our apprehension: Yet they were not so in Gods repute and ac∣ceptation: for with him all times are pre∣sent: Eternity is evermore Gods present Tense.

And thus it may appear, that the Gift, which God the Father gave in this eternal Co∣nant, was his onely begotten Son.

And that he then gave him, not onely in∣tentionally according to our discretion: But effectually and actually according to his own purpose and satisfaction. Moreover, if we consider the occasion, why God and Christ did make this Covenant: Namely, to save man from that wofull curse, which he did voluntarily incurre.

And yet to clear Gods Justice so ingaged, us in the Covenant of works.

Then we shall finde, that nothing could avail to bring to passe that intricate designe, but the onely Son of God, both God and Man.

Gods Justice seiseth upon every sin: from which, nor men, nor Angels were quite free, Prov. 28. 9. and Job 4. 18. And none but one∣ly God might stay Gods hand. But man hath sinned, and man must suffer for't. And there∣fore in Mans Nature Christ must die: and Christ as God and Man, must satisfie Gods vio∣lated Justice.

And very punctual to this purpose is that of the Prophet Isaiah. Ʋnto us a childe is born, unto us a son is given, and the government shall be upon his shoulder: and his Name shall be called wonderfull, Counseller, The mighty God, The everlasting Father, The Prince of peace, Isa. 9. 6. These glorious expressions were too high for any, but the eternal Son of God: who was then, or at that time, neither born, nor given, otherwise then by way of promise and prevention: And that by this eternal Covenant.

Now that we may be the more sensible of that incomparable Love, which Almighty God vouchsafed us in this most precious Gift: Let us consider, for what kinde of Son, the word of truth hath set him forth unto us.

He is Gods own Son, Rom. 8. 32. His onely begotten Son, which is in the bosome of his Fa∣ther, John 1. 18.

His beloved Son, in whom he is well pleased, Mat. 17. 5.

His dear Son, or the Son of his Love, Col. 1. 13.

Whom he hath appointed heir of all things, Heb. 1. 2.

In whom his Soul delighteth, Isa. 42. 1.

Who never displeased him, John 8. 29.

Did God give this near, dear, delightfull Son of his, to suffer death, a cursed death, to save accursed rebels from destruction? True∣ly, the though thereof (if any thing serious) will inforce us to conclude with that belo∣ved Disciple: Herein is Love (the very power, efficacy, and excellency of Love) Not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins, 1 John 4. 10.

But happily 't will be demanded, how, and to what purpose did God give his Son in this eternal Covenant of Grace? I answer thus.

God, being simply and essentially one, considering mans eternal separation, both from his presence, and his favour too, oc∣casioned by mans rebellion. The same one God did graciously decree, to take upon

him in the Person of the Son of God, the Name, and Nature of the Son of Man: By that mysterious meanes to reconcile man∣kinde unto himself. And thus as God the Father in his Justice opposeth mans con∣tempt, so God the Son in mercie intercedes, and pacifies Gods wrath for Mans offence.

And therefore very much to this pur∣pose is that of the Apostle Paul. There is one God (saith he) and one Mediatour be∣tween God and men, the man Christ Jesus: who gave himself a Ransome for all to be te∣stified in due time, 1 Tim. 2. 5, 6.

In which words I desire you to consider: First, that Christ as Mediatour gave Himself a Ransome: Not silver, nor gold, nor such corruptible trash, but himself: Secondly, that he gave himself a Ransome for all: Not onely for Peter, and James, and John; and those that followed him in the flesh: But also for Adam, Abel, Enoch, Noah, and all that through the like faith either did, do, or shall imbrace him in the spirit: and thirdly, that this was not testified, or revealed so soon as it was concluded: but to be testified in due time.

By which (me thinkes) it doth appear most plain: that Christ as Mediatour, first did give himself to God by this eternal Co∣venant,

a Ransome and Redemption for Mankinde: whom God receiving in full sa∣tisfaction: Gives him again. To suffer for sin, Isa. 53. 5.

To justifie the ungodly, Rom. 4. 5.

To fulfill the Law for every one that belie∣veth, Rom. 10. 4.

To be the object of our faith, Joh. 6. 29.

The onely object of our faith: For there is none other name under Heaven given a∣mong men, whereby we must be saved, Acts 4. 12.

And finally and eternally to be whatso∣ever is good, and profitable for the children of men.

Behold (saith God) I have given him for a witnesse to the people: a Leader, and Com∣mander to the people, Isa. 55. 4. For a wit∣nesse, to testifie unto the people, that all the promises of God in him are; yea, and Amen. According to that of the Apostle, 2 Cor. 1. 20.

A Leader: to lead them to the Father in the way of truth, and life: I am the way, the truth, and the life (saith he) no man co∣meth unto the father, but by me, John 14. 6. And a Commander to the people: To work powerfully upon their hearts. He taught them as one that had authority, and not as the

Scribes, saith the Evangelist, Marc. 1. 22. He said unto Simon Peter, and Andrew his brother: Follow me, And they straightway followed him, Mat. 4. 18, 19, 20.

They immediately obey his Command without any inquisition, either concerning profit, or preferment: Such Queries as are much insisted upon by unconfirmed resolu∣tions.

He is made unto us of God wisdom, and righteousnesse, and sanctification, and redemp∣tion, 1 Cor. 1. 30. Are you ignorant? Christ is your wisdom: Are you sinfull? He is your sanctification: Are you inthralled, or distres∣sed, or any way afflicted? He is your re∣demption.

Or do you fear, that you shall want any thing, that may concern either your being, or your well-being? Why all things are yours: whether Paul, or Apollo, or Cephas, or the World, or life, or death, or things pre∣sent, or things, to come, all are yours. And ye are Christs, and Christ is Gods, 1 Cor. 3. 21, 22, 23. If Christ once comes to own you: ye shall have his Ministers to instruct, and to edifie you: The World shall not harm you: your life shall be gain, and your Death ad∣vantage: Things present shall content you: And things to come shall comfort you. All things are yours.

We know (saith St. Paul) that all things work together for good to them that love God: to them who are the called, according to his purpose, Rom. 8. 28. According to his eternal purpose in this eternal Covenant. Nor do ye doubt of this.

For he that spared not his own Son, but de∣livered him up for us all: how shall he not with him also freely give us all things, Rom. 8. 32. You may haply conceive, that your losse by Adam was very great: But truely you may be confident, that your gain by Christ is infinitely greater. For though Adam in his innocency enjoyed the riches of Gods goodnesse: yet he was not then sensible of the exceeding riches of his Grace. For grace and truth came by Jesus Christ, John 1. 17.

Secondly, Whatsoever Adam then re∣ceived from God, he received it onely as a servant: But as many as receive the Lord Je∣sus Christ; to them he giveth power to become the sons of God, John 1. 12.

And thirdly, Though Adam in his Inno∣cency was a righteous person: Yet, being left to his own power, he fell into condem∣nation.

But there is now no condemnation to them, that are in Christ Jesus, Rom. 8. 1.

For they are kept by the power of God through faith unto salvation, saith another A∣postle, 1 Pet. 1. 5.

And this our Lord himself confirmeth be∣yond opinion.

My sheep (saith he) hear my voice, and I know them, and they follow me: And I give unto them eternal life, and they shall never pe∣rish, neither shall any man pluck them out of my hand, John 10. 27, 28.

Thus have I shown you in the explicati∣on of the third point: First, that the gift conveyed in this eternal Covenant was Christ, the onely begotten son of God.

Secondly, I have shown you for what manner of Son the Spirit sets him forth.

And thirdly, How, and for what purpose the Father did give, and send him. Name∣ly, to suffer for sin. To justifie the ungod∣ly, To fulfill the Law for all believers. To be the onely object of our faith. And to be all good things to all good Christians: To all that believe in him: According to the proviso, or condition expressed and required in this Covenant of Grace: which by the fourth and next branch contained in this Copy appeareth to be faith. That whosoever believeth in him, &c.

God so loved the World, that he gave his

onely begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

JN this fourth point, or Member we shall consider these three particulars: First, What is intended by this word Believe: Se∣condly, Why God requreth faith for the proviso, or condition of this Covenant: And thirdly, Why he requireth nothing but faith.

For the first, we must know, that this word believe: implieth much more then it seemeth to expresse.

But in as much as it hath relation to the Word and promises of God: wherein his Son is holden forth unto us: It doth properly signifie faith.

And this faith consisteth of two parts: that is to say, Assent and Consent, whereof the first is an Act of the understing: The second an Act of the will.

In the first, the judgement is convinced to acknowledge and professe. In the second, the will is disposed to imbrace and practice. Neverthelesse, this Assent by it self, is often taken for a general faith.

And it hath these three degrees: Opinion, knowledge, and assurance.

Opinion is, when a man believeth a thing to be true according to his present appre∣hension and judgement: Yet the same thing may be otherwise, for ought that he know∣eth: Or when a man verily thinks the thing to be true, which may afterwards appear to be contrary.

I verily thought with my self (saith St. Paul) that I ought to do many things contrary to the name of Jesus of Nazareth: which thing I al∣so did in Jerusalem, and many of the Saints did I shut up in prison. And so he proceed∣eth to recount in what horrible practices that erronious Opinion of his had engaged him, Acts 26. 9, 10, 11.

The second degree is knowledge: when a mans judgement is so far convinced, either by reason, or by some powerfull argument: that his knowledge is confirmed in the thing, whereof he was formerly somewhat uncertain.

Rabbi (saith Nichodemus) we know that thou art a Teacher come from God: for no man can do these miracles that thou doest, ex∣cept God be with him, John. 3. 2.

The third is Assurance: And this is, when a man becometh confident in the thing that he thinks, and knows, in regard of the in∣fallible authority of the Authour thereof.

Lord (saith the Centurion) I am not wor∣thy, that thou shouldest come under my roof: But speak the word onely, and my servant shall be healed, Math. 8. 8. And thus the Apo∣stle.

Let us hold fast the profession of our faith without wavering (for he is faithfull that promised, Hebr. 10. 23. By these three de∣grees this Assent amounteth to the nature of a general faith. And as this general faith hath several degrees: So there are likewise divers kindes of faith.

As first, there is a miraculous faith: or a faith inabling men to work miracles.

Verily I say unto you: If ye have faith, as a grain of Mustard-seed, ye shall say unto this mountain, remove hence to yonder place: and it shall remove, and nothing shall be unpossible unto you, saith our Saviour to his Disciples, Mat. 17. 20.

Secondly, there is the Doctrine of Faith. Now the spirit speaketh expresly that in the latter times some shall depart from the faith, giving heed to seducing spirits and Doctrines of Devils, saith St. Paul, 1 Tim. 4. 1. where the Doctrine of Faith is opposed to the Do∣ctrine of Devils.

Thirdly, there is an Historical faith, King Agrippa believest thou the Prophets? I

know that thou believest, saith the same Apo∣stle, Acts 26, 27.

Fourthly, there is a Temporary faith: Intimated unto us in the stony ground, which for a while believe, and in time of temp∣tation fall away, Luke 8. 13.

But the most considerable is a justifying, and a saving faith.

Knowing that a man is not justified by the works of the Law, but by the faith of Jesus Christ: even we have believed in Jesus Christ, that we might he justified by the faith of Christ, saith St. Paul, Gal. 2. 16.

And thus the Saviour to the sinfull wo∣man: Thy faith hath saved thee: go in peace, Luke 7. ult.

The first two kinds of faith: Namely the miraculous faith, and the Doctrine of faith, were common to the Reprobate, as well as to the true believer.

For first, we read that the miraculous faith was given to Judas the Traitour, to∣gether with the rest of the Disciples, Mat. 10. to the 9.

An•• secondly, we finde that Himeneus and Alexander did sometimes incline to the Do∣ctrine of faith: But they put it away: And therefore St. Paul delivered them to Satan, 1 Tim. 1. 19, 20.

The third, being the Historical Faith, is not onely used, or rather abused by the Reprobate, but even by the Devils also. Thou believest that there is one God, thou doest well: the Devils also believe and tremble, saith St. James, James 2. 19.

The fourth kinde, which is the Tempora∣ry faith, is likewise proper to the Repro∣bate: we read that Simon the Sorcerer (whom we call Simon Magus) believed and was baptized, Acts 8. 13.

Neverthelesse, not long after, Simon Pe∣ter tells him, That he perceives him to be in the gaul of bitternesse, and the bond of iniquity, Acts 8. 23.

But the fifth, and last kinde, which is the justifying and the saving faith, is peculiar onely to the Children of God. Ye are all the Children of God by faith in Jesus Christ, Gal. 3. 26.

For by this kind of faith we are inabled, not onely by Assent to believe the Promises, but also by consent to imbrace them. Ac∣cording to that of the Apostle, Heb. 11. 13.

Now the want of knowledge, and ability to distinguish rightly of these several kindes of faith, presented unto us in the word of God, under the general notion of faith: is one main occasion of many dangerous er∣rours, now promoted amongst us.

For first, the miraculous faith is unseaso∣nable.

For albeit it was necessary in the infancy of the Gospel, or at the first preaching, or planting thereof: to manifest that it was altogether of God: To which purpose the Lord Christ in his first Commissions to the twelve, Luke 9. 1, 2. And likewise to the seventy, Luke 10, 9. did impower them to work miracles, as well as to preach. Yet in the greater perfection of the Gospel: when the Saviour had sealed it with his bloud. In his last Commission to his Disciples (where∣in he promiseth) To be with them alway, even unto the end of the World, Math. 28. 19, 20. He makes there no mention at all of Mi∣racles.

But you will say: There were many Mi∣racles wrought after Christs Ascention; True.

Yet I finde nothing to confirm me, that they were wrought by any other, then some, or one of the former twelve, or se∣venty, or some such as the Lord was plea∣sed to impower personally to that purpose: as being the first, and chief planters, and propagatours of his Gospel. For I do not read that he promised that power to succes∣sion.

This I argue to inform the ignorance of such of our Protestant profession, as do say, or think, that they cannot attain to any measure of true faith. For if we had (will some say) as much thereof as a grain of Mustard-seed, we shoud be able to remove mountains. But this is one great mistake arising from the misapprehension of the word faith.

Secondly, the Doctrine of faith is decli∣nable: It may be both declined, slighted, and deserted: A man may both fail in it, and fall from it: like those foolish Galati∣ans, whom St. Paul reproved for that very offence, Gal. 3. to the 6. verse.

But though it may be declined, slighted, and deserted: yet it cannot be wrested, fal∣sified, or corrupted: for so the very nature thereof is destroyed: And instead of the Doctrine of faith, it becometh the Doctrine of Devils.

Thirdly, the Historical faith is corrup∣tible: It may be corrupted, depraved, and prophaned; as it is oftentimes by such as en∣deavour to countenance, or excuse their own abominations, by the Histories of the Saints infirmities.

As their drunkennesse by Noahs igno∣rance, or weaknesse, Gen. 9. 21.

Their Adultery by Davids over-sight, 2 Sam. 11.

Their Perjuries by Peters denial, Matth. 26. 72.

Their impenitence, or procrastination by the good thiefs last hours successe, Luke 23. 43. and the like. Abusing such Scrip∣tures, as might serve to confirm their faith in the mercies of their Saviour: by making them serviceable to Satan, wresting them to their own destruction, 2 Pet. 3. 16.

Fourthly, the Temporary faith is unfruit∣full, cowardly, and contemptible.

For we read of many in great authority that believed on the Messias: but they were frighted from their profession, John 12. 42. And the reason is annexed. For they loved the praise of men, more then the praise of God, verse 43.

Now, from the mistaking of these, or any of these infirm kindes of faith: instead of the true justifying and saving faith: several errours have received their original, espe∣cially that uncomfortable errour of the Saints falling from Grace received through the unsteadfastnesse of their faith. But I dare be bold to affirm that such Apostates did never feel the force of an effectual faith: of a justifying faith. This is the gift of God, Rom. 12. 3.

And the gifts, and calling of God are with∣out repentance, Rom. 11. 29.

I will not say, but a man may fall grie∣vously in it: but he can never fall finally from it.

For the Lord hath said: I will never leave thee, nor forsake thee, Heb. 13. 5.

And truely, I conceive, this discovery to be very pertinent to our present purpose: For faith being the onely condition to be performed by us in this Covenant of Grace; It is very necessary, that we be rightly in∣structed therein: Least peradventure we ei∣ther satisfie our selves with empty shadows instead of the true substance. Or torment our selves with causelesse discomforts, con∣cerning the losse, or uncertainty of that glorious inheritance, which our gracious God by the purchase of Jesus Christ, hath so long since estated upon a true, and a lively faith, according to this eternal Covenant.

We proceed now to consider, why the Lord propoundeth faith for the Proviso, or Condition of this Covenant of Grace.

First (I conceive) because he would have his gift received, which would otherwise become fruitlesse, and unprofitable: He gave his onely begotten Son; And were it not a world of pitie that such a precious gift

should be neglected; and not received, ap∣plied, and improved? Well, how are we to receive him? Into our houses? No, but in∣to our hearts.

By what instrument, or means? Verily, by faith onely: According to the Scrip∣tures.

By faith Christ liveth in us, Gal. 2. 20. And by faith Christ dwelleth in us: in our hearts, Eph. 3. 17.

Questionlesse, there is no relation be∣tween the Saviour and the souls of his Saints, but what is contracted, fixed, and confirmed by his affection, and their lively faith.

Secondly, the Lord requireth faith: That so this gift of his might be beneficial to the whole World in all places, and at all times indifferently.

For were Christ to be received any other way then: by faith: All men could not have been capable of receiving him at all sea∣sons.

Suppose he had come into the World in the day of the Creation: and continued in the World till the day of dissolution. Yet in regard of his passive Nature; his huma∣nity; he could not have been received by any two persons in any two several places at one and the same time.

But wheresoever he abideth faith will instantly finde him out, and lay hold upon him.

And therefore there is no cause now, why any man should say in his heart: who shall ascend into Heaven? that is to bring down Christ from above, or who shall descend into the deep? that is, to bring up Christ from the dead.

The word is nigh thee, even in thy mouth, and in thy heart; that is the word of faith, which we preach, saith St. Paul, Rom. 10. 6, 7, 8.

And this word of faith, which we preach (if truely believed, and rightly applied) will do both: It will bring down Christ from above, with the virtue of his Resurrection and Ascention. And it will bring up Christ from beneath, with the virtue of his death and passion. It will do all things that may concern the Remission of our sins: the justi∣fication of our persons: and the salvation of our Souls, by Jesus Christ our Lord.

So then (saith the same Apostle in the same Chapter) faith cometh by hearing, and hearing by the word of God. But I say, have they not heard? Yes, verily their sound went into all the earth, and their words unto the ends of the world, Rom. 10. 17, 18.

And to that very purpose the Lord Jesus

Christ, after his Resurrection gives his A∣postles this universal Commission: Go ye saith he, into all the world, and preach the Gospel unto ev••ry Creature: Well what is the tenour, or substance of that Gospel? He that believeth and is baptized shall be saved: That is, he that receiveth Christ by faith, and ma∣nifesteth the same in his Profession shall be saved, (as Rom. 10. 10.) he that believeth not shall be damned, Marc. 16. 15, 16. And as this Gospel; this word of faith is universal, so is it likewise everlasting.

And I saw another Angel fly in the midst of heaven, having the everlasting Cospel, to preach unto them that dwell on the earth; and to eve∣ry nation, and kindred, and tongue, and peo∣ple, saith St. John, Rev. 14. 6.

But why doth God require nothing else, but faith? We know there may be divers Provisoes in one, and the same Conveyance, or Covenant.

Truely, faith by it self is enough, pro∣vided that it be such a faith as apprehend∣eth Christ.

He that hath the Son, hath life, saith Saint John, 1 John 5. 1.

And it pleased the Father, that in him should all fulnesse dwell, saith St. Paul, Col. 1. 19.

Whatsoever had been required besides

faith (according to our apprehension) ei∣ther it must have proceeded from, or re∣flected upon our own persons or performan∣ces: And then it is more then probable, that our corrupt nature would have mislead us to neglect this all-satisfying gift: & to re∣pose our selves, either wholly, or partly up∣on our own deserts, or abilities. But faith comes empty-handed, and by that means it takes the surer hold.

When a man gives liberally, we say he is open-handed. And truely, he that will re∣ceive freely, and hold firmly, it is necessary that he be empty-handed.

Faith is very fitly called the hand of the Soul: For as we use to receive an earthly gift from man by the hand: so we must re∣ceive this heavenly treasure from God by faith. And therefore the Evangelist, in re∣ference to this most blessed gift, intimateth unto us, that receiving, and believing do signifie the same thing.

As many as received him (saith he) to them gave he power to become the sons of God: even to soem that believe on his name, John 1. 12.

A place very well worthy of our conside∣ration, for the proof of this particular.

Verily this onely begotten Son of God, is beyond all thought of exception, the most

satisfying, solid, and substantial gift: the most compleat and weighty gift, that either heaven, or earth can possibly afford us. And therefore whatsoever we have, or seem to have of our own, whether it be work, or worthinesse: suffering, or satisfaction, abi∣lity, or possibility: our faith must cast it wholly to the ground, or otherwise we shall never receive the Lord Jesus Christ so, as to make him our own for ever.

A second Reason (which I conceive to be most proper in this case) is this. Because whatsoever had been required with, or be∣sides faith. It would have been destru∣ctive of the very nature of this Covenant of Grace.

For if by grace, then it is no more of works, otherwise grace is no more grace, saith Saint Paul, Rom. 11. 6.

It is the nature of grace to be free, we are justified freely by his grace, saith the same A∣postle, Rom. 3. 24.

If we shall look upon Gods words and works, we shall finde, that it is the will of God to give us his onely begotten Son Christ Jesus, together with all his benefits, and blessings altogether freely, without cost: without desert, without assistance, and with∣out seeking. First, without our cost, or charge.

Thou hast not brought me the small cattel of thy burnt-offerings, neither hast thou honoured me with thy sacrifices: I have not caused thee to serve with an offering, nor wearied thee with Incense.

Thou hast bought me no sweet Cane with mo∣ney, neither hast thou filled me with the fat of thy sacrifices: but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities.

I, even I, am he that blotteth out thy trans∣gressions for mine own sake, and will not re∣member thy sins, saith the Lord, Isa. 43. 23, 24, 25.

Now this obliteration, or remission of sins is part of Christs purchase: and we cannot receive the one without the other. No Christ, no forgivenesse of sins.

In him we have redemption through his bloud, even the forgivenesse of sins, saith St. Paul, Eph. 1. 7.

Neither did Christ himself set his own graces to sale, when he stood & cried, say∣ing: If any man thirst, let him come unto me, and drink: he that believeth on me, as the Scripture hath said, out of his belly shall flow Rivers of living water.

But this he spake of the spirit, which they that believe on him, should receive, John 7. 37, 38. 39.

Secondly, God giveth his Son with all his benefits, &c. without our desert.

We our selves also were sometimes foolish, dis∣obedient, deceived, serving divers lusts and plea∣sures, living in malice and envy, hatefull, and hating one another But after that the kind∣nesse and love of God our Saviour toward man appeared: Not by works of righteousnesse, which we have done, but according to his mercy he saved us by the washing of regeneration, and renewing of the holy Ghost: which he shed on us abundantly, through Jesus Christ our Saviour, saith St. Paul, Tit. 3. 3. 4, 5, 6.

And to the Ephesians: God, who is rich in mercie, for his great love wherewith he loved us, even when we were dead in sins, hath quick∣ned us together with Christ (by grace ye are saved.)

And hath raised us up together, and made us sit together in heavenly places in Christ Jesus.

That in the ages to come he might shew the exceeding riches of his grace, in his kindnesse towards us in Christ Jesus, Eph. 2. 4. 5, 6, 7.

All this he did for us, when we were dead in sins. And alas! what can sinfull dead men deserve?

Thirdly, he vouchsafeth us his Son Jesus Christ, with all his graces and blessings with∣out our assistance.

For if by one mans offence death reigned by one: much more they, which receive abundance of grace, and the gift of righteousnesse, shall reign in life by one Jesus Christ.

Therefore as by the offence of one, judgement came upon all men to condemnation; even so by the righteousnesse of one, the free gift came upon all men unto justification of life, Rom. 5. 17, 18.

And if freely and meerly by one, then without our Assistance.

Fourthly, and lastly, God gives us Christ without our seeking. When we shall see him, there is no beauty, that we should desire him: He is despised and rejected of men, a man of sorrows, and acquainted with grief: and we hid our faces, as it were from him, he was de∣spised, and we esteemed him not, saith the Pro∣phet, Isa. 53. 2, 3.

The lost sheep sought not the Shepheard; but the Shepheard sought his lost sheep, Luke 15. 4. &c.

I am found of him that sought me not, saith the Lord our Redeemer, Isa. 65. 1.

Thus you see, that it is the nature of grace to give altoger freely.

And therefore it is of faith, that it might be by grace, Rom. 4. 16. For to him that worketh, is the reward not reckoned of grace, but of debt, Rom. 4. 4.

By grace are ye saved through faith, and that not of your selves, it is the gift of God, Eph. 2. 8.

And this I conceive to be a second, and a solid reason, why God requireth nothing but Faith.

Because whatsoever had been required with, or besides Faith, it would have been destructive to the very nature of this Cove∣nant of Grace.

THe fifth branch growing in this Para∣dise: this Eden of the Covenant of Grace, is the prevention; freedom from de∣struction should not perish, should not be destroyed: I conceive, it will not be denied by any sound Christian, but that Adams transgression against the Covenant of works did draw an universal guilt, and punishment over the face of the whole earth: Insomuch that every man & woman proceeding from Adam, after a natural generation is become guilty of his sin, and by that means liable to his penalty.

First, we are all polluted by his sinne: Who can bring a clean thing out of an unclean? not one, saith Job, Job 14. 4.

Behold (saith David) I was shapen in ini∣quity;

and in sin my mother conceived me, Psal. 51. 5.

And St. Paul tells us: That the children of God by grace, were the children of wrath by nature, Eph. 2. 3.

And it is onely sin that subjecteth us to Gods wrath, Col. 3. 5, 6.

And secondly, as Adams corrupted na∣ture hath ingaged us in his damnable sin: so hath his sin likewise exposed us to his deadly punishment.

For as by one man sin entred into the world, and death by sin: so death passed upon all men, for that all have sinned, or in whom all have sinned, saith St. Paul, Rom. 5. 12.

Thus we see, that the contagion, or the infection of Adams sin: and likewise the certainty of his punishment are both be∣come universal.

And therefore this Hereditary corrupti∣tion hath put us into a perishing conditi∣on, although we had no sin of our own to answer for. But then, if we shall consider all our sins, both original and actual: our sins of omission, and our sins of commission, to∣gether with their several circumstances and aggravations.

Who can forbear to cry out with Saint Paul?

O wretched man that I am: who shall de∣liver me from the body of this death, Rom. 7. 24.

The body of this death, or the power of this death. And verily we shall perceive the power of this death to be far more dan∣gerous, then ordinarily it is conceived to be: If we shall consider it according to the several sorts, or degrees of death: Which we finde to be four, viz. The spiritual death: the cordial death, the natural death, and the eternal death.

The spiritual death is that, whereby we are said to be dead in sin, Eph. 2. 1.

And therefore St. Paul tells us: The wi∣dow that liveth in pleasure is dead while she liveth, 1 Tim. 5. 6. And thus the Spirit to the Angel of the Church of Sardis: Thou hast a name that thou livest, and art dead, Rev. 3. 1.

The cordial death (if I may so call it) or the death of the heart, is that which happe∣neth upon the sense, or apprehension of some extream danger, or distresse: when discreet Abigail had told her husband Nabal of the danger he was in, by reason of his churlish behaviour towards Davids young men: The Text saith, That his heart died within him, and he became as a stone, 1 Sam. 25. 37.

And Pharaoh, in the plague of locusts, de∣sired Moses and Aaron to intreat the Lord, that he might take away that death onely, Exod. 10. 17.

The natural death consisteth in the disso∣lution of nature, or the separation between the body and the Soul: It is said, That when Rachels Soul departed, she died, Gen. 35. 18.

And when the widow of Zarephaths son was dead, Elijah cried unto the Lord, and said, O Lord, my God, I pray thee, let this Childes Soul come into him again. And the Lord heard the voice of Elijah, and the Soul of the Childe came into him again, and he re∣vived, 1 King. 17. 21, 22.

The last is eternal death, consisting in those eternal torments, which the damned shall be cast into upon that peremptory sentence.

Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels, Mat. 25. 41.

In these four sorts, or degrees of death, are comprehended all the discomforts, mi∣schiefs, and miseries, that mankinde can suf∣fer, or suspect: whether they be spiritual, temporal, or eternal: And now I shall prove that every one of them is the reward, or pu∣nishment of sin.

First, the spiritual death is the reward of

sin: Because that when they knew God, they glorified him not as God, neither were thank∣full, but became vain in their imaginations, and their foolish heart was darkned: professing themselves to be wise, they became fools: And changed the glory of the uncorruptible God, into an image made like to corruptible man, and to birds, and to four-footed beasts, and creeping things.

Wherefore God also gave them up to un∣cleannesse, through the lusts of their own hearts, to dishonour their own bodies between them∣selves, Rom. 1. 21, 22, 23, 24. For this cause God gave them up to vile affections, &c. verse 26.

Secondly, the cordial death, or the death of affliction, trouble, and distresse: that is also the reward, or the punishment of sin.

We grope for the wall like the blinde, and we grope as if we had no eyes, we stumble at noon day as in the night, we are in desolate places as dead men. We roar all like bears, and mourn sore like doves: we look for judge∣ment, but there is none: for salvation, but it is far off from us.

For our transgressions are multiplied before thee, and our sins testifie against us: for our transgressions are with us, and as for our ini∣quities, we know them, Isa. 59. 10, 11, 12.

Thirdly, the natural death, that is also the wages of sin.

And unto Adam God said: Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, thou shalt not eat of it: cursed is the ground for thy sake, in sorrow shalt thou eat of it all the dayes of thg life. Thorns and Thistles shall it bring forth to thee, and thou shalt eat the Herb of the field. In the sweat of thy face shalt thou eat bread, untill thou re∣turn unto the ground: for out of it wast thou taken; for dust thou art, and to dust thou shalt return, Gen. 3. 17, 18, 19.

And lastly, eternal death is the punishment of sin.

And it shall come to passe, that from one new Moon to another, and from one Sabbath to an∣other, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched, and they shall be an abhorring unto all flesh, Isa. 66. 23, 24.

Thus we see, that sin hath laid us open to every degree of death and destruction.

And verily the penalty annexed unto the breach of the Covenant of works (that ori∣ginal

rebellion) importeth no otherwise: In the day that thou eatest thereof thou shalt surely die, Gen. 2. 17. Dying thou shalt die, saith the original. Thou shalt die every kinde of death.

And now if it be demanded, how it may be said that we are redeemed from these mi∣series, distresses, and calamities by this Co∣venant of Grace? I answer, that Almighty God hath redeemed us from them, by taking away the onely cause of them, which we find here to be sin.

And that for, and through the merits and mediation, the sufferings and satisfaction of Jesus Christ, his onely begotten Son: whom he gave us, and for us in this Covenant.

Provided alwayes that we receive him by faith, according to the condition of this Co∣venant.

And here we may do well to take notice, That the evil of sin is three-fold: That is to say:

The guilt of sin, The punishment of sin, And the power of sin. And it is necessary that all these be removed, before we can cer∣tainly be said to be redeemed. For where the guilt remaineth, the punishment is not to be avoided: and whilest the power conti∣nueth, neither shall the guilt be forgotten,

nor the punishment forgiven. You know that whosoever transgresseth the Law, and is found guilty thereof: he must suffer pu∣nishment, according to the nature of his of∣fence. And whosoever committeth sinne, transgresseth the Law. For sin is the trans∣gression of the Law, 1 John 3. 4.

Now where is that Soul that dares stand upon her own justification, and plead, Not guilty, to the whole Law of God?

Or whether our own hearts condemne us, or not, God is greater then our hearts, and knoweth all things, 1 John 3. 20.

It is in vain for us to dissemble, or con∣ceal our iniquities: For all things are naked, and opened unto the eyes of him, with whom we have to do, Heb. 4. 13.

Verily the Lord sees our sins before we commit them. I knew that thou wouldest deal very treacher••usly (saith he) and wast called a transgressour from the womb, Isa. 48. 8. And he that transgresseth the Law in the least particular, he is cursed: For it is written:

Cursed is every one that continueth not in all things, that are written in the book of the Law, to do them, Gal. 3. 10.

And being cursed, he can expect no bet∣ter, then to be condemned unto eternal tor∣ments.

For the Son of Man sitting upon the throne of his glory, shall say unto them. Depart from me, ye cursed into everlasting fire, pre∣pared for the Devil and his Angels, Math. 25. 41.

But being possessed of the Lord Jesus Chri••t, by an effectual faith (according to the tenour of this Covenant of Grace) we are redeemed both from the Curse. For Christ hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3. 13.

And from the penalty thereupon depend∣ing.

For he was wounded for our transgressions, he was bruised for our iniquities: the chastise∣ment of our peace was upon him: and with his stripes we are healed, Isa. 53. 5.

And moreover of guilty sinners, we are become justified Saints.

For we have all sinned, and come short of the glory of God. Being justified freely by his grace, through the redemption that is in Jesus Christ: whom God hath set forth to be a propi∣tiation, through faith in his bloud: to declare his righteousnesse for the remission of sins that are past, through the forbearance of God, Rom. 3. 23, 24, 25.

In which words we finde the moving, or procuring cause of our justification to be the

free grace of God: the meritorious cause to be Christ the Son, the efficient cause to be God the Father; the instrumental cause to be Faith in Christ, and the final cause to be the glory of God. The glory of his righteous∣nesse for the Remission of sins.

That he might be just, in being the justifier of him, which believeth in Jesus, verse 26.

For as it is just with God to punish the sins of a Reprobate, that dieth in his iniquity: So it is as just with him to pardon the sins of a believer, for which Christ died.

And as the true believer is delivered from the guilt and punishment of sin by the merit of Christ: So is he also preserved from the power of sin by the Spirit of Christ.

And this he doth: By redeeming us from our vain conversation, 1 Pet. 1. 18.

By purging our consciences from dead works to serve the living God, Heb. 9. 14.

By crucifying our old man, the body of sin, Rom. 6. 6.

By freeing us from the Law, the strength of sin, 1 Cor. 15. 56, 57.

By delivering us through grace from the do∣minion of sin, Rom. 6. 14.

By strengthening us with might in the inner man, Eph. 3. 16. And by making us parta∣kers of the Divine nature, 2 Pet. 1. 4.

Who will not then conclude with S. Paul: In all these things we are more then conquerers through him that loved us, Rom. 8. 37.

And thus you see that our Lord Jesus Christ by justifying us through his merit, hath freed us from the condemning guilt & punish∣ment of sin. And by sanctifying us through his Spirit he hath delivered and fortified us from, and against the prevailing power and insinuation of sin. And 〈◊〉〈◊〉 this means he hath redeemed us from 〈◊〉〈◊〉 and destructi∣on, being the just reward and recompence of sin.

And all this meerly, and absolutely upon the account of this eternal Covenant of grace. For God so loved the world, that he gave his onely begotten Son, that whosoever believeth in him, should not perish, but have everlasting life.

But have everlasting life.

THis is the blessed Inheritance conferred, and confirmed by this Covenant, accord∣ing to this Copy.

Everlasting life, or eternal salvation. This is the glorious expectation, and inheritance of the Children of God.

Blessed the God, and Father of our Lord

Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead: to an inheritance incorruptible and un∣defiled, that fadeth not away, reserved in hea∣ven for you: who are kept by the power of God through faith unto salvation, saith St. Peter, 1 Pet. 1. 3, 4, 5.

If in this life onely we have hope in Christ, we are of all men 〈◊〉〈◊〉 ••iserable, saith St. Paul, 1. Cor. 15. 19. 〈◊〉〈◊〉 are troubled on every side (saith he) yet not ••••stressed: we are perplexed, but not in despair: persecuted, but not forsaken: cast down, but not destroyed. Alwayes bearing about in the body the dying of the Lord Jesus: that the life also of Jesus might be made mani∣fest in our body, 2 Cor. 4. 8, 9, 10.

For which cause we faint not, but though our outward man perish: yet our inward man is re∣newed day by day, for our light affliction, which is but for a moment, worketh for us a far more exceeding, and eternal weight of glory, verse 16. 17, 18.

Truely it is this Assurance that supports, and supplies the militant Members of the Lord Jesus Christ throughout their whole warfare.

It removeth all difficulties, sweetneth all discomforts, and relieveth all distresses. Ve∣rily

it elevateth the Soul beyond all expe∣ctation.

I take pleasure in infirmities, in reproches, in necessities, in persecutions, in distresses for Christs sake, saith St. Paul, 2 Cor. 12. 10.

Good Paul: were these thy pleasant re∣creations? Truely it is not to be denied, but that they are very profitable exercises. For when I am weak (saith he) then am I strong. When I am weak in the flesh, then am I strong in the faith.

For I reckon, that the sufferings of this pre∣sent time, are n••t worthy to be compared to the glory, which shall be revealed in us, Rom. 8. 18.

What will not a true believer do, or suf∣fer in hope of eternal life, which God, that cannot lie, promised before the world began? Tit. 1. 2.

But forasmuch as there must be a tempo∣ral life, before there can be an eternal life:

Therefore, as I have formerly set forth unto you the several sorts, or degrees of death: So I shall here endeavour ••o shew you the several sorts, or degrees of life: which I conceive to be likewise four: That is to say, The natural life; The spiritual life; The peacefull life, and the eternal, or everlasting life.

And secondly, I shall apply my self to

prove, that every one of them (as a Member, or passage of, or to this everlasting life) is part, or parcel of that eternal inheritance, whereunto the Son of God hath intituled us by vertue of this Covenant.

The first, I say, is the natural life, or the life of Nature: That which we say, we re∣ceive from our Parents: And it consisteth in the union of the body and the Soul, or of the flesh and spirit: according to the vulgar sense. But in the Scripture sense, that is properly called the natural life, wherein a man followeth Nature for his chief, or onely guide. And of such a one St. Paul sayes: That the natural man receiveth not the things of the Spirit of God, for they are foolishnesse unto him: neither can he know them, because they are spiritually discerned, 1 Cor. 2. 14.

Now, this natural life in either of these senses may be said to be the issue of the first birth, or of the fleshly generation. For that which is born of the flesh, is flesh, saith our Lord, Joh. 3. 6.

And they that are after the flesh, do minde the things of the flesh, saith St. Paul, Rom. 8. 5.

Verily, whosoever liveth meerly this na∣tural life, or this life of Nature onely it were better for him that he had never lived at all, that he had never been born. For we are all

by nature the children of wrath. According to that of St. Paul, Eph. 2. 3.

Neverthelesse, though accidentally by reason of the corruption of Nature, this na∣tural life tendeth towards eternal death: Yet originally, and as it affordeth a being to the Creature, without which he could not be capable of everlasting life: So, it may properly be said to be part of Christs pur∣chase, and included within the compasse of this Covenant of Grace.

The next is the spiritual life. For that was not firsi, which is spiritual, but that which is na∣tural, and afterward that which is spiritual, 1 Cor. 15. 46.

This spiritual life is the fruit of that rege∣neration, or new birth, whereby we are said to be born of God, John 1. 13.

And this birth is perfected, when the seed of the word is quickned by the Spirit, in the womb of Faith.

First, the seed of this new birth must be the word of God. Being born again, not of cor∣ruptible seed, but of incorruptible: by the word of God, which liveth and abideth for ever, saith Saint Peter, 1 Pet. 1. 23.

2ly. this word must be quickned by the Spirit. It is the Spirit that quickneth, the flesh profiteth nothing: the words, that I spake unto

you they are spirit, and they are life, saith the Son of God, John 6. 63.

And thirdly, this word must be quickned by the Spirit in the womb of Faith.

Whosoever believeth that Jesus is the Christ, is born of God, saith S. John, 1 John 5. 1.

And this may really be called a life, for it shall never be overcome of death.

If ye live after the flesh ye shall die: but if ye through the spirit do mor••if••e the deeds of the body, ye shall live, Rom. 8. 13.

Live eternally, for none can live this spi∣ritual life: this life of grace, but he that is raised from the death of sin.

Blessed and holy is he, that hath part in the first resurrection: on such the second death hath no power, but they shall be Priests of God and Christ, and shall reigne with him a thousand yeaos, Rev. 20. 6.

A thousand years: Not according to the Millenaries account, who dream of an earth∣ly Kingdom to continue for a thousand years, contrary to that of Christ himself.

My Kingdom is not of this World, saith he, John 18. 36. But whilest they contend for this earthly Kingdom: doth it not appear, that, Their wisdom is earthly, sensual, &c. Ac∣cording to that of St. James, Jam. 3. 15.

But a thousand years: The thousand years

of the great Sabbath, that eternal Jubilee, that shall be celebrated by the Saints of God in that everlasting Kingdom of our Lord and Saviour Jesus Christ, 2 Pet. 1. 11.

Verily this spiritual life is the greatest good, that we can injoy in this World. Whilest we live a meer natural life, we live, at the best, but to our selves: and we shall finde our selves, but bad pay-masters. He is an empty Vine, that bringeth forth fruit unto himself, saith the Lord by his Prophet, Hosea 10. 1.

But in serving our selves, we commonly serve worse Masters then our selves: For we serve sin also. Whosoever committeth sin, is the servant of sin, saith our Lord Christ, Joh. 8. 34. And the wages of sinne is death, saith St. Paul, Rom. 6. 23. Yea, and in serving sin and our selves, we serve the Devil too. In time past ye walked according to the course of this world, according to the prince of the power of the aire, the spirit that now worketh in the children of disobedience, Eph. 2. 2.

And from such a cursed Master we can ex∣pect but a sorry reward. The Devils wages is a Mark, Rev. 13. 16. But he that receiveth that Mark: The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation, and he

shall be tormented with fire and brimstone in the presence of the holy Angels, and in the pre∣sence of the Lamb, Rev. 14. 10.

But being by this new birth, or this spiri∣tual life delivered from these bad Masters: we are sure of a blessing. For being made free from sin, and become servants to God: Ye have your fruit unto holinesse, and the end, everlasting life, Rom. 6. 22. And the end everlasting life.

You see here, that the end of this spiri∣tual life, is everlasting life.

But in regard that many do dis-relish, and dislike this spiritual life as disquiet and un∣comfortable, therefore I shall desire you to take the peacefull life in your passage. St. Paul, exhorteth, That supplications, pray∣ers, intercessions, and giving of thanks be made for all men: for Kings, and all that are in authority, that we may lead a quiet and peace∣able life in all godlinesse and honesty, 1 Tim. 2. 1, 2.

I will not deny, but there are many ene∣mies, both spiritual and temporal, that do continually endeavour to infest and molest this happy passage towards eternity.

But what hurt, or hinderance can it be to a well resolved spirit, though the Devil with all his smoaky legions do thunder forth their phantastick false alarums?

The Lord will give strength unto his people: the Lord will blesse his people with peace, saith that man of War, Psal. 29. 11.

Peace I leave with you, my peace I give unto you, not as the world giveth, give I unto you: let not your heart be troubled, neither let it be afraid, saith Christ to his Disciples, Joh. 14. 17. And he that said it, is well able to per∣form it: For he is the prince of peace, Isa. 9. 6.

This is the peace of God, and it is more then an ordinary peace. It is a perfect, and a perpetual peace: an infinite, and an inward peace. First, it is a perfect peace.

Thou wilt keep him in perfect peace, whose minde is stayed on thee: because he trusteth in thee, saith that Evangelical Prophet to his, and our God, Isa. 26. 3.

Secondly, it is a perpetual peace.

The Mountains shall depart, and the Hills be removed, but my kindnesse shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee. According to that of the same Pro∣phet, Isa. 54. 10.

Not so perfect and perpetual, that it shall never be interrupted, but so perfect and per∣petual, that it shall never be utterly over∣thrown.

Thirdly, it is an infinite peace, it passeth all understanding.

And fourthly, it is an inward peace: It keepeth your hearts and mindes.

The peace of God, which passeth all under∣standing, shall keep your hearts and mindes, saith the Apostle, Phil. 4. 7.

Yea, and it is an outward peace also, when a mans wayes please the Lord. he maketh even his enemies, to be at peace with him, saith that wise man, Prov. 16. 7. Or if they will not, it shall be upon their own peril.

For his heart is established, he shall not be afraid, untill he see his desire upon his enemies, Psal. 112. 8.

This is the peacefull life, or the spiritual mans peacefull passage to eternal salvation, or everlasting life: which is the fourth and last degree, and that which is expressed here in this Copy: as the onely intire happinesse, and perfection of all the former.

For the matter, what these Covenanters do injoy in this eternal life: we finde it shadowed out unto us under the notion of Abrahams bosome, Luke 16. 22. as being the secure, and safe receptacle for all the seed of Abraham, according to the faith.

Of Paradise, Luke 23. 43.

Of a Kingdom, Math. 25. 34.

Of a Crown of righteousnesse, 2 Tim. 4. 8.

Of an exceeding, and eternal weight of glo∣ry,

2 Cor. 4. 17. With other the like allu∣ring expressions.

For the manner how the faithfull are to enjoy this everlasting life. St. John telleth us, that: They are before the Throne of God, and serve him day and night in his Temple: and he that sitteth on the Throne shall dwell among them.

They shall hunger no more, neither thirst any more, neither shall the Sun light on them, nor any heat. For the Lamb which is in the midst of the Throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes, Rev. 7. 15. 16, 17.

And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvsllous are thy works, Lord God Al∣mighty, just and true are thy wayes, thou King of Saints, Rev. 15. 3.

But to set forth the truth and perfection, either of the matter, or manner of those glo∣rious, infinite, and unconceiveable injoy∣ments, by these, or any other expressions, vi∣sions, or revelations: were to shew you the brightness of the Sun by the light of a Can∣dle. For eye hath not seen, nor ear heard, nei∣ther have entred into the heart of man, the things which God hath prepared for them that love him, 1 Cor. 2. 9.

And now I am to prove, that every one of these several sorts, or degrees of life, is part of Christs purchase, conferred upon us, for, and through his merits and mediation, and that in, and by this Covenant of Grace.

And for the more clear manifestation hereof, I desire you still to consider, that whatsoever Christ hath done, or suffered for, and on the behalf of mankinde, the same he did and suffered before the world began: not onely intentionally according to our understanding, but effectually and actually according to the tenor of Gods will, and the satisfaction of his justice. He was the Lamb slain from the foundation of the world, Rev. 13. 8.

And thus the Prophet Isaiah. He was wounded for our transgressions, he was bruised for our iniquities, &c. Isa. 53. 5.

You know, though a man hath a bad, or a bankrupt debitour, yet if he hath a good sufficient surety, he will not be hasty to ex∣act the penalty upon the poor principal: in regard that he is well assured of full satis∣faction from the surety: and haply upon that security he keeps the bond unsued for divers years after the forfeiture, even till his own occasions call upon him.

Christ is our surety in this Covenant: And

Christ his promise stands for present pay, his free ingagement for full satisfaction.

He gave himself a ransome for all, to be testified in due time, saith St. Paul, 1 Tim. 2. 6.

Not presently, but even at such a time, as God determined, and agreed upon.

And next I desire you to call to minde what Moses, that man of God, hath delivered concerning the Creation. How God in crea∣ting the light, the firmament, the waters, the earth, and those other Creatures neces∣sary and convenient for mans use, and su∣stentation: He onely said, let it be so, and it was so.

But coming in conclusion to make man: he calls his privy Councel Son and Spirit, and sayes, Let us make man in our own image, after our likenesse; and let him have domini∣on over the fish of the Sea, and over the fowle of the aire, and over the Cattel, and over all the earth, and over every creeping thing that creepeth upon the earth, Gen. 1. 26.

As if he had said, this is our great vice∣gerent, this is he, for whose sake, and for whose posterity we have created this great universe: And on whose behalf we did conclude that Covenant of Grace, to take effect at the instant of his fall: That so both

he, and all his seed may know, it is not of themselves whereby they stand, but meerly of our goodnesse and our grace: which ap∣prehended by a lively faith, their faith will work obedience by love.

Therefore let us make man in our own image, &c. In the first Chapter of Genesis, verse 27. Man is created, in the 28. verse he is blessed, in the 29. verse he receives his Commission: In the second Chapter at the 16. and 17. verses he receives his charge: The Covenant of works: In the third Chap∣ter at the sixth verse he forfeits his recogni∣sance: In the ninth verse God gives him summons: And in the fifteenth verse he shews him his Saviour: The seed of the wo∣man.

Neverthelesse, least man should grow too idle, too insolent, or too old in his iniqui∣ty: In the 19th. verse of the same third Chapter: God shews him his Task: his O∣riginal, and his End.

In the sweat of thy face thou shalt eat bread, till thou return unto the ground: there is his task. For out of it wast thou taken: there is his original. For dust thou art, and unto dust shalt thou return: there is his end.

But you will say: If there were such a precontract, such a Covenant of Grace for∣merly

provided, as you speak of, why did not Christ thereby deliver Adam, and his posterity from this tedious task, this sense of their base extraction, and this subjection to a sad return? I answer, that in the first place (we may conceive) that our Creatour thought it necessary to leave us in perpetual imployment, thereby to keep us still in action, we have a proverb, that idlenesse is the mother of all evil.

But, without doubt, idlenesse is the De∣vils best opportunity. It is like that the Serpent found Eve gazing: as Shechem found Dina gadding: otherwise the one had not been so soon deceived; nor the other so ea∣sily defiled.

Secondly, he was pleased to continue us under the sense of our contemptible origi∣nal, to keep us from presumption & pride. Had Adam formerly considered the simple stuffe whereof he was created: haply the haughty desire of being like his Master had not made him Gods enemy. Behold (saith Abraham) I have taken upon me to speak unto the Lord, which am but dust and ashes, Gen. 18. 27.

There is his humility. And he was cal∣led the friend of God, James 2. 23.

And thirdly, he left us subject unto death,

even by that means to better our condition. Blessed are the dead, which die in the Lord, (saith the Spirit) that they may rest from their labours, Rev. 14. 13.

And likewise that in the interim, in the time of this natural life, he might keep our Souls in action as well as our bodies: whilest we walk by faith, and not by sight. According to that of the Apostle, 2 Cor. 5. 7.

But where is then the benefit (you will say) of this eternal Covenant of Grace?

I answer, that (as our Lord Jesus Christ did therein, and thereby redeem us from all manner of death, as it is a curse, or a pu∣nishment for sin, as I have already proved) so I shall now endeavour to prove that he hath therein, and thereby purchased and procured for us every sort, or degree of life, as it is a part of, or a passage to eter∣nal salvation.

And first, concerning the first kinde, being the natural life. This Adam injoyed but conditionally.

In the day that thou eatest of the Tree of the knowledge of good and evil, thou shalt surely die (saith the Covenant of works.)

But Adam eateth, and must die there∣fore: his present farewell to this natural life must be his welcome to eternal death.

When in that very instant Christ our Savi∣our appears for Man: And by virtue of that precontract he stayes Gods justice, and pre∣serves mans life. And by this means we all injoy our lives. For had Adam then died, according to his desert, we had all died in him as the fruit dieth in the root.

It were little wisdom to expect a posteri∣ty from him that never did beget a Child: And it appeareth that he had not begotten any before that great rebellion of his, which called for present death.

But afterward in the time of his re∣prive, Adam knew Eve his wife, and she con∣ceived, and bare Cain, Gen. 4. 1.

And she again bare his brother Abel, Gen. 4. 2.

And Adam knew his wife again, and she bare a son, and called his name Seth, Genes. 4. 25.

And the dayes of Adam after he had begotten Seth, were eight hundred years, and he begat sons and daughters, Gen. 5. 4.

And whosoever hath lived heretofore, do now live, or shall live hereafter: They did, do, and shall receive their natural life ori∣ginally from that old feeble stock. And therefore his life being preserved to a po∣sterity by Christ in this Covenant of Grace: It follows necessarily that we do all receive our natural lives meerly by virtue of that Covenant.

The second sort, or degree is the spiri∣tual life: This (as I said) is the fruit of regeneration, or of the new birth. In our first birth we are born men. In our second birth we are born Christians, good men, blessed men.

The first benefit that we received by this Covenant of Grace is our Election in Christ before the foundation of the world, Eph. 1. 3, 4. The second benefit is our natural life; which we received in Adams reprive by vir∣tue of the said Covenant.

Yet I dare not call this a benefit abso∣lutely, or otherwise then as it putteth us into a possibility of attaining unto this spi∣ritual life.

And therefore the first Lesson that our Saviour taught unto Nichodemus was the ne∣cessity of Regeneration, saying, verily, veri∣ly, I say unto thee, except a man be born again, he cannot see the Kingdom of God, John 3. 3.

The next absolute, and undeniable be∣nefit proceeding from this Covenant, is the spiritual life: whereby we become the sons of God: not according to any carnal condi∣tion, but according to the Spirit of adopti∣tion, Rom. 8. 14, 15.

By this spiritual life we likewise become sensible of the first benefit conveyed unto

us in this Covenant: being our Election? which cannot be perceived, either in us, or by us in the state of nature, before we begin to live this life of grace. And for this spiri∣tual life also, if we desire to know it, either in our selves, or others, we shall finde that it consisteth in the putting off the old man, and putting on the new. Ye ought so to learn Christ: that ye put off, concerning the former conversation, the old man, which is corrupt ac∣cording to the deceitfull lusts: And be renewed in the spirit of y••ur minde: And that ye put on the new man, which after God is created in righteousnesse, and true holinesse, Ephes. 4. 22, 23, 24.

And to the Galatians: walk in the spirit, and ye shall not fulfill the lusts of the flesh, saith the same Apostle, Gal. 5. 16.

In this spiritual life it pleased the Father of our L••rd Jesus Christ, to communicate un∣to us his divine nature, 2 Pet. 1. 4.

His Image, 2 Cor. 3. 18. And his spirit, 1 John 4. 13.

And by this means it cometh to passe that they, which live this spiritual life.

Their eyes are opened, they are turned from darknesse to light, and from the power of Sa∣tan unto God: that, they may receive forgive∣nesse of sins, an inheritance with them, which

are sanctified by faith, which is in Christ Jesus, Acts 26. 18.

And all this we injoy in, and through Jesus Christ our Lord.

If Christ be in you the body is dead, because of sin: but the Spirit is life, because of righte∣ousnesse, saith the Apostle, Rom. 8. 10.

I have not read of any, whom I conceive to have lived this life of grace more fruit∣fully then St. Paul did: Neither was he ashamed to confesse how, and from whom he received it.

I am crucified with Christ (saith he) ne∣verthelesse I live, yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me, Gal. 2. 20.

Likewise reckon ye also your selves to be dead indeed unto sin: but alive unto God through Jesus Christ our Lord, saith the same Apostle, Rom. 6. 11.

Verily our Lord Jesus Christ is not onely the procurer, and purchaser of this spiritual life: but also the Authour, and the essence thereof. The dead shall hear the voice of the Son of God, and they that hear shall live: for as the Father hath life in himself, so hath he given to the Son to have life in himself, Joh. 5. 25. 26.

And again, I am the Resurrection, and the life (saith Christ) he that believeth in me, though he were dead, yet shall he live, John 11. 25.

Though he were dead in sin, yet shall he live by grace: And you being dead in your sins, and the uncircumcision of your flesh, hath he quickned together with Christ, having forgi∣ven you all your trespasses, saith St. Paul, Col. 2. 13.

And as this great benefit is conferred up∣on us, in, and by the Lord Jesus Christ: so is it likewise confirmed unto us, in, and by this Covenant of Grace.

As for thy Nativity in the day thou wast born, thy Navel was not cut, neither wast thou washed in water, to supple thee: thou wast not salted at all, nor swadled at all. None eye pitied thee, to do any of these things unto thee, to have compassion upon thee: but thou wast cast out in the open field, to the loathing of thy per∣son, in the day that thou wast born, saith the Lord by his Prophet, Ezek. 16. 4, 5.

Here is the wretched estate of every Soul by nature, in regard of sin: delivered ex∣presly concerning Jerusalem, but is to be applied to Adam, and all his posterity. But when I passed by thee, saith the Lord, and saw thee polluted in thine own bloud, I said unto

thee when thou wast in thy bloud, Live: yea, I said unto thee, when thou wast in thy bloud, Live.

I have caused thee to multiply, as the bud of the field, and thou hast increased, and waxen great, and thou art come to excellent orna∣ments: thy breasts are fashioned, and thine haire is grown, whereas thou wast naked and bare, Ezek. 16. 6, 7.

See here the wonderfull incomprehensi∣ble goodnesse of our God, not onely in pi∣tying, and reviving the poor Soul miserably polluted, and even dead in the gore, and filth of her natural sins and corruptions: But also in supplying, and inriching her with most beautifull Ornaments, Allegorically re∣lating to the graces, and indowments belong∣ing to a spiritual life.

Now when I passed by thee, and looked upon thee, behold thy time was the time of love: and I spread my skirt over thee, and covered thy nakednesse: yea, I sware unto thee: and en∣tered into a Covenant with thee, saith the Lord, verse 8.

And what Covenant can any man ima∣gine this to be, but an expresse, or a disco∣very of that eternal Covenant of Grace.

For, who can expect these undeserved fa∣vours, but by, and through Jesus Christ our

Lord, the onely Mediatour of that Cove∣nant? And being such blessings as no man can receive from God, but by the hand of a lively faith: according to the condition of that Covenant.

We come now to prove that the peacefull life, or the spiritual mans peacefull passage to eternity, is vouchsafed unto us, in, and through Jesus Christ, by virtue of this Cove∣nant of Grace.

Wherein I desire you to understand, that it is not an outward, or a worldly peace, that I intend in this place. For albeit the Lord promiseth his people upon their reconcilia∣tion and return.

That in that day he will make a Covenant for them with the beasts of the field, and with the fowles of Heaven, and with the creeping things of the ground, and that he will break the bow, and the sword, and the battle out of the earth, and make them to lie down safely, as Hos. 2. 18.

Yet without doubt, this promise was nei∣ther generally, nor absolutely intended: but conditionally, even as he in his wisdome should see it to be good and nece••••ary for his own people, and conducible to his own glory.

For our Saviour telleth his Disciples plain∣ly:

These things have I spoken unto you (saith he) that in me ye might have peace: in the world ye shall have tribulation, John 16. 33.

A Child of God shall never want adversa∣ries, so long as the Devil hath any agents, or instruments abroad: yet he is not without his several comforts, and preventions. For when he first discovers them, he considers them to be Gods enemies also: and there∣fore he leaves them wholy unto Gods or∣dering.

Secondly, when they begin to rouze themselves: he looks the more narrowly to his own wayes, least his indiscretion should give them the greater advantage.

And lastly, when they pursue him with violence, he maketh merily towards his co∣vert, his strong hold.

He trusteth in the Lord for ever: for in the the Lord Jehovah is everlasting strength, Isa. 26. 4. The peace of a true believer may be shaken, but not utterly overthrown; All the world cannot beat him from his confi∣dence in God: for albeit he is very sensible of his own weaknesse: yet he is sure of a powerfull Peace-maker.

Being justified by faith, we have peace with God, through Jesus Christ our Lord, saith Saint Paul, Rom. 5. 1.

Yea, The peace of God, which passeth all un∣derstanding, shall keep your hearts and mindes through Jesus Christ, saith the same Apostle, Phil. 4. 7.

You will say, This is by Christ: but how is it by Covenant?

I will make a Covenant of peace with them, it shall be an everlasting Covenant with them, saith the Lord, concerning his Church, Ezek. 37. 26. This indeed is a Covenant of peace (you will say) and an everlasting Covenant. But what is this to that eternal Covenant of Grace?

I answer first, had it not been for that e∣ternal Covenant: No Creature, after Adams rebellion had ever been capable of any o∣ther Covenant for good.

Secondly, we may be confident, that God did never make any Covenant whatsoever, to, or with mankinde since the Creation, but it hath its relation to that Original Cove∣nant of Grace. The very Covenant of works made with Adam, and exemplified to the Israelites as a rule of life in the Moral Law, or the Law of the ten Commandments, discovereth unto us that enmity between God and us, together with our own infirmi∣ties and inabilities: and sendeth us to seek for reconciliation by Jesus Christ: By whom

we have now received the atonement, Rom. 5. 11.

And thirdly, the gift that God vouchsafed unto us in that Covenant of Grace, was Jesus Christ the onely begotten Son of God: And he is our peace, Eph. 2. 14.

The fourth, and highest degree is ever∣lasting life in the Kingdom of glory.

This also is given unto us, in, and through Jesus Christ our Lord.

The wages of sin is death: but the gift of God is eternal life through Jesus Christ our Lord, Rom. 6. 23.

He that believeth not God, hath made him a lyar: because he believeth not the record, that God gave of his Son. And this is the record: that God hath given us eternal life: and this life is in his Son, 1 John 5. 10, 11.

And it is assured unto us, in, and by this eternal Covenant: For it was promised before the world began, Tit. 1. 2.

But what need we any further proof, then the expresse words of this Copy?

God so loved the world, that he gave his onely begotten Son: that whosoever believeth in him, should not perish, but have everlasting life.

This is the glorious inheritance, which the Lord Jesus Christ, the Son of God hath pur∣chased for the sons of men, in, and by this

Covenant of Grace: delivered unto us in this Copy under the Title of Everlasting life.

Our blessed Saviour in his description of the day of judgement, calls it a Kingdom.

Then shall the King say unto them on his right hand: Come ye blessed of my Father, inherit the Kingdom prepared for you, from the foun∣dation of the world, Mat. 25. 34.

This is that which old Jacob expected upon his death-bed: saying, I have waited for thy salvation, O Lord, Gen. 49. 18.

And that inheritance incorruptible, and un∣defiled, and that fadeth not away, reserved in Heaven, As St. Peter sets it forth, 1 Pe∣ter 1. 4.

Seing therefore that we have such a hope∣full, and such a happy inheritance presen∣ted unto us in this eternal Covenant: I con∣ceive it will be very necessary, that we search out the right Heire thereunto. Lest per∣adventure the numerous, or numberlesse pretenders should deceive both themselves and others, by presuming upon their un∣warrantable interests, without any conside∣rable evidence, or assurance.

And in order unto this discovery: It will be very convenient that we do first lay down this firm foundation.

That Faith is the onely evidence, which either doth, or can make good our Title to eternal salvation: That more then most ex∣cellent inheritance, which the Saints of God, do, and shall injoy in the Kingdom of glorie.

And this (in spite of the Devil, and all his adherents) is most manifest throughout the whole word of God.

Faith is the evidence of things not seen, saith the Apostle, Hebr. 11. 1.

And eye hath not seen, nor eare heard, nei∣ther have entered into the heart of man, the things, which God hath prepared for them that love him, 1 Cor. 2. 9.

Verily, Verily, I say unto you, he that belie∣veth on me hath everlasting life, saith our Lord and Saviour, Joh. 6. 47.

Ye are all the children of God by Faith in Christ Jesus, saith St. Paul, Gal. 3. 26.

And if children, then Heirs, Heirs of God, and joynt Heirs with Christ, saith the same Apostle, Rom. 8. 17.

Thou hast known the Holy Scriptures, which are able to make thee wise unto salvation, through Faith, which is in Christ Jesus, 2 Tim. 3. 15.

Hath not God chosen the poor of this world, rich in Faith, and Heirs to the Kingdom,

which God hath promised to them that love him, saith the Apostle James, Jam. 2. 5.

Ye are kept by the power of God, through Faith unto Salvation, saith St. Peter, 1 Pet. 1. 5.

And to confirm us yet more perfectly in this general truth, we finde Faith to be the onely condition exemplified in this Copy of that Covenant; whereby we stand intituled to everlasting life, even from all eternity.

God so loved the world, that he gave his one∣ly begotten Son: that whosoever believeth in him, should not perish, but have everlasting life.

ANd now concerning the right Heir to this inheritance: you shall very hard∣ly meet with any man, or woman whatso∣ever, but they will be ready to lay claim thereunto. Yea, and they will inforce their Allegations, and produce their evidences, such as they are. And therefore to avoid confusion in this case: I shall endeavour to reduce the multitude of Pretenders amongst us that will be called Christians, unto these few heads. As namely:

• ...The obstinate Offender,
• ...The ignorant Infidel,

• ... The good honest Man,
• The zealous Reformer: And
• ...The legal Professour.

And in them I shall briefly consider their Actions: their Allegations, and their Evi∣dences.

The first in this Catalogue is the obstinate Offender. And by him I intend such a one as runneth on in his sins, according to a Reprobate sense, without contradiction, or remorse of conscience. I shall give you no other account of his actions, then what I finde recorded by the Spirit of God.

Least, by lighting accidentally upon the corruptions of some particular persons, I be looked upon, either as envious, or injuri∣ous. In the tenth Psalm beginning at the fourth verse: the Prophet David describeth him thus. First, by his Pride.

The wicked through the pride of his counte∣nance will not seek after God: God is not in all his thoughts, verse 4.

Secondly, by his Behaviour.

His wayes are alwayes grievous: thy judge∣ments are far above out of his sight: as for all his enemies he puffeth at them, verse 5.

Thirdly, by his Security.

He hath said in his heart, I shall not be mo∣ved: for I shall never be in adversity, ver. 6.

Fourthly, by his Subtilty.

His mouth is full of cursing and deceit: under his tongue is mischief, and vanity, ver. 7.

Fifthly, by his Treachery.

He sitteth in the lurking places of the Vil∣lages, in the secret places doth he murder the innocent, his eyes are privily set against the p••or. He lyeth in wait secretly, as a Lion in his Den, he lieth in wait to catch the poor: he doth catch the poor, when he draweth him into his Net: he crouhceth, and humbleth himself, that the poor may fall by his strong ones, verses 8, 9, and 10.

Sixthly, and lastly, by his Blasphemy.

He hath said in his heart God hath forgot∣ten: he hideth his face, he will never see it, verse 11. These are his Actions.

Neither are his Allegations any thing un∣suteable. For let either Magistrate, or Mi∣nister, or any private friend reprove, or ad∣monish him concerning the evil of his ways, or the sad condition of his poor Soul: And they shall soon finde that he will return re∣proaches for reproofs, and bad language for good counsel. What do you think he knows not what he hath to do, as wel; as any foolish Hypocrite of them all?

Is there any man that doth not sin? He that saith to the contrary is a lyar.

What are his offences, but infirmities, or humane frailties: And he can say as much, or more by other men, then they can say by him.

These are his best thanks: But commonly he is so throughly instructed by the Devil his Master: that with lying accusations, and scornfull Allegations, he is able to silence the most confident Christian living.

But you will say: dares any wicked wretch, so odious in the sight of God and man, lay claim unto this heavenly inheritance? Yea, verily dares he: For if pride and contempt will afford him so much patience, as to hear, or discourse concerning the same: he is ready presently to produce his evidence: And commonly part of it will be this.

He believes that God is mercifull, for did he not proclaim himself after this manner?

The Lord: The Lord God, mercifull and gracious, long-suffering, and abundant in good∣nesse, and truth: keeping mercy for thousands, forgiving iniquity, transgression, and sin, Exod. 34. 6, 7.

And what can any man desire more? Why I desire that he would proceed a little further in that seventh verse.

And that will by no means clear the guilty. But this is past his learning, and contrary to his liking.

For by this it appears that this evidence of his is nothing worth.

For God is not so mercifull as to destroy his Justice: Neither can he in Justice pardon sin without satisfaction.

But yet he is neverthelesse confident in his Title: For this is but one clause of his evi∣dence, he proceedeth yet further, and saith, he groundeth his assurance upon that say∣ing of Paul; where he telleth Timothy: That Christ Jesus came into the world to save sin∣ners, of whom he is chief, 1 Tim. 1. 15.

Who doubts of that? But he must know that the true saving Faith consisteth not in believing, that Christ came into the World to save sinners: But in receiving Christ, and applying the promise to our own particu∣lars, whereby we get assurance, that he is ours, and we are his.

According to that of the faithful spouse: My beloved is mine (saith she) & I am his, Can. 2. 16

And thefore the foresaid Apostle Paul: Know ye not (saith he) that Jesus Christ is in you, except ye be Reprobates, 2 Cor. 13. 5.

But how shall a man know whether Christ be in him, or not?

Why, If Christ be in you, the body is dead, because of sin: but the spirit is life, because of righteousnesse, saith the same Apostle, Rom. 8. 10.

See how this miserable wicked wretch deceives himself to the dishonour of God, and the destruction of his own Soul.

Not like a Christian, but a Cretian: Whilest he professeth that he knoweth God, but in works he denieth him, being abominable, disobedient, and to every good work reprobate: As Tit. 1. 16.

And it is impossible, that any Reprobate should inherit the Kingdom of God.

Flesh and bloud cannot do it, 1 Cor. 15. 50.

Much lesse shall any thing enter therein∣to, That defileth, or worketh abomination, or maketh a lye, Rev. 21. 27.

And therefore this first Pretender, this ob∣stinate Offender hath no interest at all in this glorious inheritance.

The second Pretender thereunto, is the Ignorant Infidel.

The fool that saith in his heart, there is no God, as Psal. 14. 1.

Haply with his mouth he may acknow∣ledge a kinde of an unknown God: Yet in his heart he conceiveth no otherwise of him, then a meer fancy.

But if you come to shew him: how that God the Father, God the Son, and God the holy Ghost, are but one God.

Yet neverthelesse, that God the Father did

make a Covenant with God the Son, accord∣ing to the Testimony of God the Holy Ghost. That this covenant was concluded purpose∣ly to redeem the world, before the world was created: and that by virtue of the same cove∣nant it is as agreeable with Gods Justice to pardon sin, as to punish it: With the like ne∣cessary principles: Why, you tell him won∣ders so far above his capacity, that he is re∣solved not to trouble his brains about them. Truely, all his actions do too much expresse his ignorance.

Whilest he walketh in the vanity of his minde: having the understanding darkened, being alienated from the life of God, through the ignorance that is in him: because of the blindnesse of his heart; who being past feeling, hath given himself over unto lasciviousnesse, to work all uncleannesse with greedinesse: Accord∣ing to that of the Apostle, Eph. 4. 17. 18, 19.

But he will alledge, that if ignorance be an offence, yet God will easily forgive it: in regard it is a thing so general among simple people, that were never brought up to much learning.

I answer: First, he must know, that igno∣rance is an offence, and a great one too. For we finde that the Lord protested against it in his own Children.

Hear, O Heavens (saith he) and give eare O earth, for the Lord hath spoken: I have nou∣rished, and brought up Children, and they have rebelled against me. The Oxe knoweth his owner, and the Asse his masters Crib: but Is∣rael doth not know, my people doth not consi∣der. Ah! sinfull Nation: a people laden with iniquity, &c. Isa. 1. 2. &c.

Secondly, it shall not be forgiven.

For the Lord Jesus shall be revealed from Heaven with his mighty Angels, In flaming fire, taking vengeance on them that know not God, saith St. Paul, 2 Thes. 1. 7, 8.

And thirdly, the generality thereof shall rather hasten, then hinder the Justice of God to punish it. We shall not need to runne over the whole word of God, for the many examples of whole Cities and Kingdoms, to prove the truth of this particular: If we shall consider how, and wherefore God destroyed the whole world, except 8. persons, as 1 Pet. 3. 20.

If he alledgeth that it was for all sorts of sins, and not for ignorance that God did in∣flict those general, and universal judge∣ments. I answer, that it is not ignorance simply considered, which I do principally point at: but ignorance circumstantiated; ignorance with its effects, and accessaries.

Not such a kind of ignorance as is in those, whom we call Ideots: who have no compe∣tent understanding, either in things spiri∣tual, or natural. Nor such an ignorance, in things spiritual, as is in those, that never heard of the true God.

Both which I conceive to be the punish∣ment of the first original sin, rather then sin it self: Neither are these excusable in the day of Judgement, without Gods incompre∣hensible mercy and goodnesse, which I dare neither question, nor confine.

For the Apostle speaketh generally, when he saith: If our Gospel be hid, it is hid to them that are lost, 2 Cor. 4. 3.

And so doth our Saviour himself, when he saith, He that believeth not shall be dam∣ned, Mar. 16. 16.

But I intend such an ignorance in spiri∣tual things, as is in them that have the word of God amongst them, or not far from them: And yet, either through contempt, or wilfull neglect of the true light, they will rather choose to walk in darknesse, then ei∣ther to seek after, or to receive instruction. And this kinde of ignorance is not onely such a great sin, as shall be grievously pu∣nished. But it is likewise the cause of all manner of sin whatsoever.

First, it is such a great sin, as shall be grie∣vously punished.

Because I have called, and ye refused (saith the wisdom of God) I have stretched out my hand, and no man regarded: but ye have set at nought all my counsel, and would none of my reproof: I also will laugh at your calamity. I will mock when your fear cometh: when your fear cometh as desolation, and your destruction cometh as a whirlewinde: when distresse and anguish cometh upon you: then shall they call upon me, but I will not answer, they shall seek me early, but they shall not finde me: for that they hated knowledge, and did not choose the fear of the Lord, Prov. 1. 24. to 30.

And thus the Prophet Isaiah.

Because they have cast away the law of the Lord of Hosts, and despised the word of the holy one of Israel: therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the Hills did tremble, and their Carcases were torn in the midst of the streets, &c. Isaiah 5. 24, 25.

But he will alledge, that it is no absolute signe of ignorance to reject the word of God, he may be a wise man for all that.

I pray observe how the Lord answers him by his Prophet Jeremy.

How do ye say, we are wise, and the law of the Lord is with us: Lo, certainly in vain made he it, the pen of the Scribes is in vain.

The wise men are ashamed: they are dismayed and taken: Lo, they have rejected the word of Lord, and what wisdom is in them, Jer. 8. 8, 9.

A man may seem to be a wise man in his own opinion, and in the opinion of other men too. But the wisdom of this world is foolishnesse with God, saith St. Paul, 1 Cor. 2. 19.

And oftentimes it proveth destructive to the owner thereof. And therefore the Lord by his Prophet telleth the daughter of the Chaldeans: That her wisdom and her know∣ledge hath perverted her, Isa. 47. 10.

Verily to be carnally wise, is to be spiri∣tually foolish. And as a wilfull, or a care∣lesse ignorance is a great sinne, and shall be grievously punished: So in the next place ignorance in general is the cause of all man∣ner of sin.

What should cause the covetous wretch to rake, and scrape, and heap up money up∣on money, and land upon land, by right, or by wrong: But because he knoweth not, that, It is God onely that maketh poor, and maketh rich: that bringeth low, and lifteth up, as in 1 Sam. 2. 7.

Because he knoweth not, that, A mans life (or the happiness of mans a life) consisteth not in the abundance of the things, which he pos∣sesseth, as Luke 12. 15. Which our Saviour maketh plain by the Parable immediatly following.

Because he knoweth not, that, They that will be rich, fall into temptation, and a snare, and into many foolish, and hurtfull lusts, which drown men in destruction and perdition, as in the 1 Tim. 6. 9.

That he that getteth riches, and not by right, shall leave them in the midst of his dayes: and at his end shall be a fool, as Jer. 17. 11.

Peradventure he knows that these things are so written: but he is not so wise as to consider, or perswade himself of the truth thereof.

Would the temporizing fool depend up∣on the arm of flesh, and wave still as the blast bloweth, like a Reed shaken with every winde? If he did know? That the Lord changeth not, as Mal. 3, 6.

Would any prophane person blaspheme the name of God: contemne his Ordinances: corrupt his truth, or pollute his sabbaths? If he did know, that, He is an holy God, and a jealous God, &c. Iosh. 24. 19.

Durst the private Thief, the secret Adul∣terer,

or the swinelike drunkard, loose them∣selves in their base abominations: their fil∣thy deeds of darknesse? If they knew, that Darknesse hideth not from God: and that dark∣nesse, and light are both alike to him, as Psalm 139. 12. Or that nothing is secret that shall not be manifest: neither any thing hid, that shall not be known, & come abroad, according to that of our Saviour, Luke 8. 17. Or in a word, durst any wicked Reprobate whatsoe∣ver, delight, and live in, or by his odious, and Soul-damning sins? If he knew, that, The wrath of God is revealed from Heaven against all ungodlinesse, & unrighteousnesse of men. Ac∣cording to that of the Apostle, Rom. 1. 18.

But this ignorant Infidel will again alledge: That there are many men, that know as much of these things, as any man can tell them: and yet they continue in their sinnes neverthelesse.

Truely, of all fools they are the greatest, and most ridiculous, that will make them∣selves enemies to God, and slaves to the De∣vil: and that knowingly, and willingly. Yet this proveth nothing to the contrary, but that ignorance is the cause of sinne. I conceive it will not be denied, but that the Jews, especially the Scribes and Pharisees were knowing men, both in the Law, & the

Prophets, insomuch that they could not be ignorant, that the Messias should come into the world: Neverthelesse, when he was come, they cried out incessantly to have him Cru∣cified.

Now, albeit the death of the Messias was the greatest mercie that ever the Lord vouch∣safed to the sons of men: yet it was a most abominable sin in those that practised and procured it.

Thou couldest have no power at all against me (saith our Saviour unto Pilate) except it were given thee from above: Therefore he that delivered me unto thee hath the greater sinne, John 19. 11.

And those great sins, which were com∣mitted in order to his death, were carried on by ignorance, as St. Peter affirmeth to the Jews, saying,

Ye denied the holy one, and the just: and de∣sired a murderer to be granted unto you: and killed the Prince of life, whom God hath raised from the dead, whereof we are witnesses, Acts 3. 14, 15.

And now brethren, I wote that through ignorance ye did it: as did also your Rulers, verse 17.

And to this very purpose is that of Saint Paul, we speak the wisdom of God in a mystery

(saith he) even the hidden wisdom, which God ordained before the world unto our glory, which none of the Princes of this world knew: for had they known it, they would not have Crucified the Lord of glory, 1 Cor. 2. 7, 8.

And can any man imagine, that if Judas the Traitour had not been ignorant of the true value of his Lord and Master: that ever he would have sold him for thirty pieces of silver, and afterward have hanged himself upon the consideration of his bad bar∣gain?

But this ignorant wretch will alledge yet further: That he can say the Lords prayer, the Creed, & the ten Commandments; and he hopeth that this will be sufficient to save the Soul of a man, that is altogether un∣learned.

Truely, I cannot deny the sanctified use of the Lords prayer (as some do in these dayes) for it is a very compleat and com∣pendious form, or pattern of prayer: prescri∣bed by the wisdom of God, and therefore not to be rejected by the pride of man. Yet many there are that do but onely say it, and that without either benefit, or comfort: for there are many thousands that do not rightly understand so much as why they call God their Father.

That which we call the Apostles Creed containeth the substance, or History of the Gospel: But being barely, or simply consi∣dered, without particular application, it will furnish us, but with a bare Historical faith. The Devils believe it, and tremble neverthelesse.

And as for the ten Commandments, they may shew him his transgression, and so assure him of his damnation: But they can never bring him to Heaven, or so much as one step towards it: unlesse they lead him to Christ, and there leave him. For there is none other name under Heaven given among men, whereby we must be saved, Acts 4. 12.

But his concluding, and conquering Alle∣gation (as he conceiveth) will be this.

He is confident that he shall do well e∣nough yet: For did not Paul tell Timothy: That he was before a blasphemer, and a perse∣cuter, and injurious: but he obtained mercy, because he did it ignorantly in unbelief, 1 Tim. 1. 13.

Now the sins that he committeth are like∣wise ignorantly in unbelief: And why should not he finde mercie as well as Paul? Doubt∣lesse he shall, if he ceaseth not to follow Paul's example. But Paul obeyed Gods cal∣ling and conversion, and was not disobedient

unto the heavenly vision, Acts 26. 19. And in reference thereunto, instead of persecuting as in time past, he preached the G••spel, which once he destroyed, Gal. 1. 23.

Whereas this wilfull wretch is still as ignorant in the truth, as ever he was, and so he is like to continue.

For though thou shouldest bray a fool in a mor∣ter among Wheat with a Pestel: yet will not his foolishnesse depart from him, saith the wise man, Prov. 27. 22.

These with many other blinde allegations he hath (for ignorance will seldom, or ne∣ver be put to silence.) Neither is he without his evidence. And it is this.

He believeth that he shall easily say, Lord have mercie upon me, at the last hour. And then he doubteth not, but all will he well enough.

For doth not the Prophet say, That who∣soever shall call upon the name of the Lond, shall be saved? Joel. 2. 32.

Yes, and so doth the Apostle too, Rom. 10. 13. But he proceedeth in the very next verse. How shall they call on him, in whom they have not believed?

When he calleth, he must be sure to be furnished with faith, or otherwise he must expect the like entertainment with his

sisters, the five foolish Virgins: who, whilest they went to provide Oyl for their Lamps, were shut out by the Bridegroom. And not∣withstanding that they came afterwards, say∣ing, Lord, Lord, open unto us. Yet he an∣swered, and said: Verily, I say unto you, I know you not, Mat. 25. 12.

And would it not be the greatest of all his follies, if he should imagine, that God onely wise, will bestow this glorious inheri∣tance upon them, whom he knoweth not? Whom he approveth not of?

Without doubt, there will be no King∣dom prepared for such, as are found unpre∣pared to receive it. And therefore let this ignorant infidel learn to know, The onely true God, essentially, and Jesus Christ, whom he hath sent, personally. For this is eternal life, John 17. 3. Or, otherwise it may be said unto him, as sometime Simon Peter said unto Simon the Sorcerer, upon an other oc∣casion. Thou hast neither part, nor lot in this matter. For thy heart is not right in the sight of God, Acts 8. 21.

The third Pretender to this inheritance, is the good honest man: Or the man vulgarly so called, or reputed. Such a one as car∣rieth himself fairly and pleasingly towards all men, endeavouring to get every mans

good will, & his good word, or if he cannot please all: yet he will be alwayes sure to please the greatest and the strongest party. This good honest man runs through all condi∣tions and imployments with as little offence, or annoyance to any of his Neighbours as may be. And therefore he doubteth not, but he hath a very good Title to the King∣dom of Heaven: for is it not written?

Let every one of us please his Neighbour, Rom. 15. 2. True: But the Apostle proceed∣eth in the same sentence: For his good to edi∣fication. First, it must be for his good (not for his goods.) And secondly, it must be to edification: to build him up in piety, re∣ligion, and godlinesse. For otherwise: To please men, is not to be the servant of Christ, Gal. 1. 10.

But he is confident in his evidence: where∣in he setteth forth. That he doth, as he would be done by. And that is both ac∣cording to the intention of the Law, and the Prophets: and likewise, according to the command of our Saviour himself, Mat. 7. 12. And he believes, that this is very fair.

It is indeed outwardly fair. But it hath a very foul inside. Truely, this good honest man; notwithstanding, this his usurped Ti∣tle, is a very counterfeit, a self-ended Syco∣phant:

the most dangerous Member in a Common-wealth.

Yet I cannot, but subscribe to part of his partial evidence. For he sees a Thief, and consenteth with him, and is partaker with the Adulterers, as Psalm 50. 18.

He endeavoureth to cover, counte∣nance, or excuse all mens infirmities (as he calls them,) and to prevent every mans misery: though it be a punishment infli∣cted most justly upon a person most crimi∣nous and culpable, even the most wicked offender that may be: And this (he saith) is his love: whereas, in truth it is his fear, lest his own misdeeds should meet the like mea∣sure. Or be it his love: yet it is a sinfull self-love. He loveth the praise of men more then the praise of God: And therefore he cannot believe, saith our Saviour, John 5. 44.

And he that believeth not shall be dam∣ned. This is a Gospel-sentence, Mar. 16. 16.

The fourth Pretender to this heavenly in∣heritance is the zeal••us Reformer: By whom I intend, not such a one as of an earnest affection to Gods glory, doth really & cordially desire a Christian reformation, either in manners, or Religion, or in

both; and doth seriously endeavour the same according to his particular calling. But such a one, as under the like spe∣cious faire pretences, doth violently pur∣sue his owne projects, and maketh his preposterous zeal the Cloak to cover, or countenance his envy, avarice, or ambi∣tion.

This is altogether for the penal statutes, where he driveth furiously, like Jehu the son of Nimshi: who not onely destroyeth the house of Ahab, King of Israel (accord∣ing to his Commission, but borroweth a point with Ahaziah King of Judah, toge∣ther with twenty and four of his brethren. As in the ninth and tenth Chapters of the second book of Kings. Come with me, and see my zeal for the Lord (saith he to Jona∣dad the son of Rechab, 2 Kings 10. 16. But Jehu took no heed to walk in the Law of the Lord God of Israel with all his heart. For he departed not from the sins of Jeroboham, which made Israel to sin, verse 31. He de∣stroyed others for sinning, and yet he sin∣ned as much, or more himself.

This is one of those, That binde heavy burdens, and grievous to be born, and lay them on mens shoulders, but they themselves will not move them with one of their fingers. Accord∣ing

to that of our Saviour, Matth. 23. 4. He will have every man righteous but himself. He is so zealous against impiety in others, that he not onely pursueth, and pro∣secuteth Gods open enemies: But so many of his deer servants also, as will not walk in this Reformers own Road, be it never so erronious. As if he intended to disable all other men from the Kingdom of Heaven, that he with some few of his own faction may make their forcible entry with the lesse resistance.

But for all his haste he shall never come there: For albeit he may haply do God and his Countrey some good service: yet is proceedeth from an evil principle, for what∣soever is not of love, is of Hypocrisie.

And the Hypocrite hath no portion in the Kingdom of Heaven, Mat. 24. 51. There is no weeping and gnashing of teeth.

Yet if he could let the Mote alone in his brothers eye, untill he hath plucked the Beam out of his own eye, peradventure he might see the way thither by so much the better.

But he will alledge what St. Paul saith: That it is good to be zealously affected alwayes in a good thing, Gal. 4. 18. True:

But that zeal which hath the best things

for its object, may be miscarried by acci∣dent. As sometimes through ignorance.

They have a zeal of God, but not according to knowledge (saith Paul) and therefore go∣ing about to establish their own righteousnesse, they submitted not themselves to the righte∣ousnesse of God, Rom. 10. 2, 3.

A disease which himself had been for∣merly sick of: who was before a blasphemer, and a persecuter, and injurious: but he ab∣tained mercy, because he did it ignorantly, 1 Tim. 1. 13.

Yet it appeareth that it proceeded out of a zeal to reformation, Phil. 3. 6.

Sometimes through self-ends.

They zealously affect you, but not well. Yea, they would exclude us, that you might affect them, (saith the same Apostle, Gal. 4. 17.

And sometimes through envy.

And so you see how the Scribes and Pha∣risees, and the chief Priests under a fained zeal to their Law, Traditions, and Ceremo∣nies, persecuted the saviour of the world. Insomuch that Pilate himself perceived, that for envy they had delivered him to be Crucified, Mat. 27. 18.

But this Reformer is well assured, that his evidence will very well clear his Title to this eternal inheritance.

For he believeth that he is one of those for whom Christ died: Who gave himself for us, that he might redeem us from all iniquity, and purifie unto himself a peculiar people, zealous of good works, Tit. 2. 14. And is not Reformation a good work?

Truely, I cannot deny, but it is a very good work. Yet as good as it is, it may be abused.

It is most probable, that this was it, which Paul aimed at before his conver∣sion.

When breathing out threatnings, and slaugh∣ter against the Disciples of the Lord, he went unto the High-priest, and desired of him Let∣ters to Damascus to the Synagogues, that if he found any of this way, whether they were men, or women, he might bring them bound to Jeru∣salem, Acts 9. 1, 2.

But the Lord proclaimed him a persecu∣ter, and that of no worse a person then him∣self: saying, Saul, Saul, why persecutest thou me? verse 5. whereas after his conversion, he chargeth the Corinthians, That all their things be done with charity, 1 Cor. 16. 14. And to the Galatians.

Brethren, if a man be overtaken in a fault, ye which are spiritual, restore him with the spi∣rit of meeknesse, considering thy self, least thou

also be tempted, Gal. 6. 1. And to the Thes∣salonians.

The Lord make you to increase, and abound in love one towards another: and towards all men, 1 Thes. 3. 12.

But if you shall seriously peruse this Re∣formers evidence: you shall not finde so much as one line of love in the whole con∣veyance.

And that faith onely is available, which worketh by love, saith St. Paul, Gal. 5. 6.

In this the Children of God are manifest, and the Children of the Devil: wh••soever doth not righteousnesse, is not of God, neither he that loveth not his brother, saith that loving, and beloved Disciple, 1. I••h. 1. 10.

And it is nothing likely, that they, which are not of God, should inherit the Kingdom of heaven.

The fifth Pretender, that layes claim to this inheritance is the Legal Professour.

And by him I intend such a one, as ex∣pecteth to be justified, and saved by his obedience unto the Law of God, expressed, or implied in the Moral Law, or the Law of the ten Commandments.

And truely, you shall not meet with one sensible sinner among many: But (appre∣hending that he hath displeased God, by do∣ing

that which is evil) he will not be per∣swaded, but that the onely means to be re∣conciled unto God, must be by repenting him of the evil, and by doing of that which is good.

Albeit the Apostle telleth us: That we are reconciled to God by the death of his son, Rom. 5. 10.

And therefore, in pursuance of that great mistake, the way which commonly a Soul laden with sin doth first light upon to be ju∣stified in the sight of God, is the way of works. And this is sometimes called, Our own righteousnesse, Rom. 10. 3.

As being performed, or at least attempted of our selves, and by our selves.

Sometimes it is called, The righteousnesse which is of the law, Rom. 10. 5.

As consisting in the doing, or fulfilling of the Law. And sometimes joyntly. Our own righteousnesse, which is of the law, which St. Paul utterly disclaimeth, Phil. 3. 9.

Now if a man should weary himself in this way all his dayes: Yet (if he thinketh by that means to be justified in his life, or glorified at his death) he shall surely fail of his expectation. For first, our own righteous∣nesse is worth nothing: Nay, it is worse then nothing: All our righteousnesses are as filthy rags, Isa. 64. 6.

Secondly, the righteousnesse, which is of the Law is out of our reach. It requireth a perpetual, and a perfect obedience unto the whole Law of God, and that under the pe∣nalty of a curse. For it is written: Cursed is every one, that continueth not in all things, that are written in the book of the Law, to do them, Gal. 3. 10.

A yoake, which neither our Fathers nor we were able to bear, saith St. Peter, Acts 15. 10. in order to the fifth verse of the same Chapter.

And thirdly, our own righteousnesse, which is of the Law, crosseth Gods designe in the matter of our justification, and salvation. For if righteousnesse come by the Law, then Christ is dead in vain, saith St. Paul, Gal. 2. 21.

And not by works of righteousnesse, which we have done, hut according to his mercy he saved us, saith the same Apostle, Tit. 3. 5.

And again, Christ is become of none effect unto you, whosoever of you are justified by the law, ye are fallen from grace, Gal. 5. 4. But this legal professour will alledge: That he believeth he can do nothing without Christ: and that it is, by, and for the power, and merits of Iesus Christ, that his good workes are made effectual, and acceptable in the sight of God.

Truely, there are many that have Christ much in their mouths. But they do not consider rightly of Christ in their mindes. For, either they will have him to be onely an assistant unto them. Or else they doe verily suppose, that they must be assistants unto him.

They that will have Christ rather for an assistant then a Saviour, are such as seek to go to heaven upon their own legs: I mean for, and by their own righteousnesse; But finding an impossibility therein by reason of their manifold defects, they will onely bor∣row so much from Christ, as will make their own righteousnesse compleat. And to that purpose they weep; mourn, fast, pray, and fall upon all the duties of piety and Religion, both towards God and man with much ear∣nestnesse and eagernesse. But perceiving themselves, through the strength of their corruptions, to fail, or miscarry, they lay hold upon Christ to help them: otherwise they seldom, or never trouble him (more for his ease, then his honour) however, they satisfie themselves with this perswasion, that Christ will fulfill that, wherein they are de∣fective: Whereby it appeareth that not∣withstanding they seem to call Christ to the main work, yet they take upon them to do

the most work themselves: Whereas the A∣postle telleth us, that, To him that worketh not, but believeth on him that justifieth the un∣godly, his faith is counted for righteousnesse, Rom. 4. 5.

These are they that will have Christ to be onely, an assistant unto them.

They that will be assistants unto Christ in their justification and salvation, are such, as do yet more confidently deny, or disclaim their own legal righteousnesse. And yet if you shall examine their proceedings, you shall finde that they incline so much there∣unto, that they conceive they cannot be saved without it.

They cannot be perswaded, but they must do something; though in truth to no pur∣pose: they must have at least a finger (as we say) in their own salvation.

They would indeed willingly follow Christ, but they cannot wholy deny them∣selves. Haply they will acknowledge Christ to be all, but not all in all. As if the bloud of Jesus Christ could not cleanse us from all sin, contrary to that of St. John, 1 Joh. 1. 7. Or as if his righteousnesse were incom∣plete, In whom dwelleth all the fulnesse of the god-head bodily, as saith Saint Paul, Coll. 2. 9.

Truely, this must needs be a great disho∣nour to the Son of God, to patch his robe with our rags: his righteousnesse with our rotten corruptions. It must be the single righteousnesse of one, and not the confused righteousnesse of two, or more compounded together that must justifie and save us.

For if by one mans offence death reigned by one, much more they, which receive abundance of grace, and of the gift of righteousnesse, shall reign in life by one Jesus Christ, saith the A∣postle, Rom. 5. 17.

But he will further alledge, that if our own works have no hand at all in our justi∣fication: To what purpose is that of Saint James? Was not Abraham our Father justi∣fied by works (saith he) when he had offered Isaac his Son upon the Altar? James 2. 21.

I answer that there is a justification of the person; and a justification of the Faith of the person. Now it appeareth plainly that the Apostle James, in that place, in∣tended the justification of Abrahams Faith: and not the justification of his person. For his person was justified at least twenty years before. For is it not said? That he believed in the Lord, & he counted it to him for righte∣ousnesse, Gen. 15. 6.

And that was before Abraham went in

unto Hagar: and Ishmael, Abrahams son by Hagar, was thirteen years old when he was circumcised, Gen. 17. 25.

And that also was performed before I∣saac was begotten. And Isaac going to be Offered, was able to carry the Wood, and to expostulate with his Father, Gen. 22. 6, 7.

So that by computation the person of A-Abraham was justified by Faith, no lesse then twenty years, before his Faith was ju∣stified by Offering Isaac his Son upon the Altar.

Legal Professour: In your actions, and al∣legations, a man may easily read your Evi∣dence: Your Faith is built (not partly as you suppose) but wholy upon the Cove∣nant of workes: A decayed foundation. And not at all upon the Covenant of Grace.

For you cannot relate to both Covenants, at one and the same time.

Christs work is perfect, therefore needs no help: ours is imperfect, therefore cannot help. And upon that account if we com∣pound them: Christs work will be dishonou∣red and blasted: and ours will look most filthy and deformed. I have trodden the Wine-presse alone, and of the people there was none with me, saith our Lord, Isa. 63. 3.

And he that said it: Is the Lord our righte∣ousnesse, Jer. 23. 6.

And therefore learn by a lively Faith to lay hold upon the Lord Jesus Christ (this Lord our righteousnesse) and to rely upon him wholy, and onely for your justification, and salvation: O verily, you get neither part nor portion in this eternal inheri∣tance.

For by grace are ye saved through faith, and that not of your selves, it is the gift of God: Not of works, least any man should boast. As saith that Apostle, Eph. 2. 8, 9.

There are yet a confused company of Competitours (I know not how to call them) who do all pretend to this heavenly inheritance. But they differ as much in their fancies: as in their faces: and onely do agree in a general disagreement. They cry out mightily against selfishnesse: where∣as there seemeth to be little, or nothing else amongst them. Their actions are self-seek∣ing; their Allegations are self-confuting: And their Evidences are self-confounding.

Whereupon it followeth, that they are more profitably seen then felt: heard, then beleeved: and rejected, then justified.

They say, go to: let us build us a Citie, and a Tower, whose top may reach unto Heaven: that we may make us a name. In imitation of those antike builders, Gen. 11. 4.

But the same God, that confounded the language of the one: doth likewise con∣found the judgement of the other.

And therefore it is very probable, that the Countrey, or Kingdom, which they shall inherit, and inhabit: will be called after the name of that Citie Babel: in plain English Confusion. I dare not proceed any further in this discovery, least I loose my self in a Wildernesse, full of wayes, both devious and dangerous. I shall rather order my course directly towards the right Heir, whom now I conceive to be within sight.

ANd this is the Loving Believer.

He that by an active faith willingly receiveth, and lovingly embraceth the Lord Jesus Christ: and (denying himself in all his doings and sufferings) dependeth wholy upon the righteousnesse, intercession, and sa∣tisfaction of the Son of God for his justifica∣tion, and salvation.

According to that of the Apostle.

What things were gain to me, those I count∣ed losse for Christ (saith he) yea, doubtlesse, and I count all things but losse, for the excel∣lencie of the knowledge of Christ Jesus my Lord: for whom I have suffered the losse of all

things, and do count them but dung, that I may win Christ: and be found in him, not having mine own righteousnesse, which is of the Law, but that which is through the faith of Christ, the righteousnesse, which is of God by faith, Phil. 3. 7, 8, 9.

This Loving Believer is much in action: Yet he laboureth not for life: He looketh upon that as a gift, not as a reward.

His onely care is: That he may walk wor∣thy of the Lord unto all pleasing, being fruitfull unto every good work, and increasing in the knowledge of God. According to that prayer of St. Paul, Col. 1. 10.

And that he may abound in the work of the Lord: for as much as he knoweth, that his la∣bour is not in vain in the Lord. After the same Apostles exhortation, 1 Cor. 15. 58.

He exceedingly admireth the light, and liberty of the Gospel: especially, when he considereth what great light and liberty, he, for his own particular, hath received there∣by. For he perceiveth plainly.

That he was sometimes darknesse: but now he is light in the Lord: and that he is thereby inabled, to walk as a Child of light, as Ephes. 5. 8.

And for his liberty, he findeth: That the Son hath made him free, and therefore he

is free indeed: As the Saviour affirmeth, Joh. 8. 36.

Not free to sin, but free from sin: Not onely from the guilt and punishment of sin, but also from the power and predominancy of sin.

Sin shall not have dominion over him, for he is not under the Law, but under Grace, as in Rom. 6. 14.

Neither doth he use his liberty for an oc∣casion of the flesh, as Gal. 5. 13. Nor for a Cloak of maliciousnesse, as 1 Pet. 2. 16. Least by any means this liberty of his, should be∣come a stumbling block to them that are weak. Contrary to that Caution, in 1 Cor. 8. 9.

He seldom braggeth, or boasteth of the spirit, as if he had ingrossed him in a grea∣ter measure then other men have. Yet he both liveth in the spirit, and walketh in the spi∣rit: not desirous of vain-glorie, not provoking others, not envying others. According to St. Pauls Admonition, Gal. 5. 25, 26.

And withall he is so truely sensible of his own weaknesse, and so desirous of Gods glory, that he rather chuseth to glory in his infirmities: that so the power of Jesus Christ may the more manifestly appear in him, to the praise and glory of Almighty God.

That, which seemeth but a light sin to

other men, lies heavy upon his heart: Yet not for fear of damnation, that is the unbe∣lievers terrour: But for other more Chri∣stian considerations. As first, because he knoweth, that all sin is odious, and offensive to his Lord, and Master: And what wretch would by any means displease so wise, so great, so gracious, and so good a God?

How can I do this great wickednesse, and sin against God, saith discreet, prosperous Jo∣seph, Gen. 39. 9.

Secondly, because he would prevent, or avoid correction: Not that he despiseth, or disliketh his heavenly fathers chastizement: But for as much as no chastening for the pre∣sent seemeth to be joyons, but grievous, Heb. 12. 11.

Thirdly, least he should discontinue the favour, and defence of the Lord his Prote∣ctour. Behold, (saith the Prophet) the Lords hand is not shortened, that it cannot save, nei∣ther is his ear heavy, that it cannot hear. But your iniquities have separated between you and your God: and your sins have hid his face from you, that he will not hear, Isa. 59. 1, 2.

Fourthly, he feareth to commit sin, least by that means he should diminish his confi∣dence in his God: especially, when he is to present himself before the Lord in prayer.

Beloved, if our heart condemne us not, then have we confidence towards God: and whatso∣ever we ask, we receive of him, because we keep his Commandment, and do that which is pleasing in his sight, saith that beloved Disci∣ple, 1 Joh. 3. 21, 22.

And fifthly, least thereby he should bring dishonour to his blessed Master. For if while we s••ek to be justified by Christ, we our selves also are found sinners: is therefore Christ the M••ni••••er of sin? God forbid, saith the A∣postle, Gal. 2. 17.

Furthermore, this loving believer is very frequent, and fervent in the exercise of ho∣ly duties: the duties of piety, and true de∣votion: As hearing, reading, praying, prai∣sing, and thanks-giving, with the like godly imployments. Not that he expecteth there∣by to deserve, or obtain this eternal inheri∣tance.

But that by so doing, he may keep, and continue himself in a sweet Communion with his God in Christ. For by hearing, and reading he findeth God speaking unto him in his own language: whereby he wonder∣fully increaseth, and improveth his know∣ledge, and acquaintance both with God and his will, untill the Holy Scriptures have made him wise unto salvation, through faith which is

in Christ Jesus, according to St. Paul, 2 Tim. 3. 15.

By prayer and supplication he poureth out his Soul into the bosome of his heaven∣ly father, unto whom he freely discovereth all his wants: humbly presenteth all his Pe∣titions, and from whom he is alwayes sure to receive a gracious answer, and a comfor∣table return. Haply not altogether accord∣ing to his own imperfect desires: But more happily according to Gods most perfect wis∣dom and bounty: Who knoweth to give good things to them that ask him, Mat. 7. 11.

And who giveth liberally to all men, and up∣braideth not, saith St. James, Ja. 1. 5.

In praising God, first he presenteth him with that, which of right belongeth unto him. The Lord is worthy to be praised, saith David, Psal. 18. 3.

And secondly, he glorifieth God (the end for which he was created) Isa. 43. 7.

Who so offereth praise, glorifieth me, saith the Lord by his Prophet, Psal. 50. 23.

And in giving thanks unto the Lord, he offereth up himself unto his God in a sweet sacrifice of retribution. I will praise the name of God with a song: and will magnifie him with thanksgiving: This also shall please the Lord better then an Ox, or Bullock, that

hath horns and hoofs, saith that sweet singer, Psal. 69. 30, 31.

Thus you see that the life of this loving believer, is neither a sluggish life; nor a sla∣vish life, nor a sinfull life, nor a solitary life.

First, it is not a sluggish life: For he is a vessel unto honour, sanctified, and meet for his Masters use: and prepared unto every good work, as in 2 Tim. 2. 21.

Secondly, it is not a slavish life: For he standeth fast in the liberty wherewith Christ hath made him free, as Gal. 5. 1.

Thirdly, it is not a sinfull life: For how shall he, that is dead to sin, live any longer therein, as Rom. 6. 2.

And fourthly, it is not a solitary life. For he hath continual Communion with his God: In whose presence is fulnesse of joy, and at whose right hand are pleasures for ever∣more, as Psal. 16. 11.

Now if you ask this loving believer, what he can alledge for himself in order to this title of inheritance. He will tell you, that he cannot finde any thing, either in him∣self, or any of his antecessours, that may promise him the least possibility of interest therein. Neither hath he so much as one pennyworth, of any thing that is his own,

to offer towards the purchase of that Land of the living.

Indeed, he understandeth that Originally it was conferred upon his Great-Grand-Fa∣ther Adam, and his Heirs in general, by God, that great, and onely disposer of all things; upon condition of Adams obedience to the mind and will of his Master. But by his rebellion he forfeited his Coppy-hold, whereupon the Justice of God ejected him: and for ever utterly debarred, both himself and all his whole Posterity from the capacity of a legal recovery.

But he knoweth that Jesus Christ the Son of God hath purchased the Fee-simple of that inheritance, at the hands of his coeter∣nal Father: And hath promised a possession therein to every one that believeth, as Iohn 6. 47. and 1 Iohn 5. 10, 11.

And what he hath so promised, he hath also sworn to perform.

For being willing more abundantly to shew unto the Heirs of promise the immutability of his Councel, he confirmed it by an Oath. That by two immutable things, in which it was impos∣sible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: which hope we have as an anchor of the Soul, both sure & sted∣fast,

and which entreth into that within the vail: whither the fore-runner is for us entred, even Iesus made an High-Priest for ever, af∣ter the order of Melchisedec, Heb. 6. 17, 18, 19, 20.

And as for this believers evidence: It is a justifying, and a saving faith.

And this he saith, is likewise the gift of God. According to that Apostles testimony, Gal. 1. 29.

Now, if we shall apply our selves to the examination of this his evidence: It will be necessary for us to propound, and answer these five questions.

• First, what is this justifying and saving faith?
• Secondly, where, or in what place hath this faith its residence, or being?
• Thirdly, upon what foundation must it be built?
• Fourthly, how is it to be obtained?
• And fifthly, how shall a man know, whe∣ther he hath this justifying and saving faith or not?

FIrst, therefore, if you ask what this ju∣stifying, and saving faith is? I answer: It is that gift of God, whereby we are inabled

to believe the promises of God in Christ, ac∣cording to his Gospel: to repose, and rest our selves confidently thereupon: and willingly, and cheerfully to receive the same God in Christ for our Saviour, and our Soveraign Lord. I con∣ceive it may be worth our pains to consider this definition; according to six particu∣lars therein contained.

First, this Faith is the gift of God. It is not in the power of any man to believe ef∣fectually, or savingly, except it be given him of God. To one is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit: To another Faith by the same Spirit, saith our Apostle, 1 Cor. 12. 8, 9.

And in another place: I say (through the grace given unto me) to every man that is among you, not to think more highly of himself, then he ought to think, but to think soberly, ac∣cording as God hath dealt to every man the measure of faith, Rom. 12. 3.

And thus the Son of God himself.

There are some of you (saith he) that be∣lieve not. For Jesus knew from the beginning, who they were that believed not, and who should betray him. And he said, therefore said I unto you, that no man can come unto me, except it were given unto him of my Father, John 6. 64, 65.

Secondly, by Faith we are inabled to be∣lieve the promises of God.

This is proved by the Apostle Paul in the example of Abraham.

Who against hope, believed in hope, that he might become the Father of many Nations, ac∣cording to that which was spoken: So shall thy seed be. And being not weak in Faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadnesse of Saras womb. He staggered not at the promise of God through unbelief: but was strong in Faith, giving glory to God, Rom. 4. 18, 19, 20.

And in the eleventh Chapter to the He∣brews, we see how the Patriarchs, and other Saints of God, did believe, and adhere unto the promises of God by Faith, throughout that whole Chapter.

Thirdly, faith inableth us to believe the promises of God in Christ: or, As God was in Christ reconciling the world unto himself, as 2 Cor. 5. 10.

If we look upon God out of Christ: upon God essentially without a Mediatour: As he is a great God: a mighty and a terrible, which regardeth not persons, nor taketh reward, as Deuter. 10. 17. As he is a consuming fire, even a jelous God, as Deut. 4. 24. who shall

bring every work into judgement, as Eccles. 12. 14.

And will by no means clear the gui••ty, Ex. 34. 7.

I say, If we shall think upon God accord∣ing to these truths, we shall never dare to believe any promise that he hath made unto us for good: we shall rather believe, that he holdeth us for his enemies, & that he writeth bitter things against us. Like patient Job in the extremity of his passions, Job 13. 24, 26. But if we shall consider God, as he was in Christ reconciling the world unto himself, not im∣puting their trespasses.

Now we dare be bold to believe him: For we can assure our selves by Faith, that we are upon terms of peace, and that he hath received us into favour.

Being justified by faith, we have peace with God, through our Lord Jesus Christ: By whom also we have accesse by faith into the grace wherein we stand, and rejoyce in hope of the glory of God, Rom. 5. 1, 2.

But haply you will say: How is it to be understood, That God was in Christ reconci∣ling the world unto himself?

Truely, this is a question well worth the asking, and answering: For it is the great mystery of the Gospel, and that which but few do rightly understand.

God was in Christ: That is, God did take unto himself the nature of man, and so be∣came God in Christ personally: that so he might reconcile the world unto himself, be∣ing still the same God essentially.

When we would meditate upon God ac∣cording to his acting or working, we must conceive of him, as one God in three per∣sons distinctly: when we would consider him according to his essence or being, we must conceive of him, as of three persons in one God substantially and individually. So then, as God was reconciling the world, he was Deus cum Deo, God with God personal∣ly. But as he was reconciling the world un∣to Himself. So he was Deus in Deo: God in God essentially.

And thus God was in Christ divers wayes, or rather according to divers forms or kinds of administration: For whatsoever was concluded or done, either intentional∣ly, virtually or actually by the Son of God: as Mediatour for mankind;

The same he did, as he was God in Christ. And therefore to passe by that infinite es∣sence or being, of the three Persons in the Godhead, according to their incomprehen∣sible co-existency, as a secret too deep and intricate for the creature: And therefore

not revealed unto us by the Creatour, either in his word, or works.

We find that God was in Christ:

In the Covenant of Grace personally,

In the Creation apparantly,

In the Promise representatively,

In the ceremonial Law typically, or figu∣ratively,

In his Incarnation perfectly and com∣pleatly,

In his Life obediently,

In his death passively and patiently,

In his Resurrection victoriously,

In his Ascension triumphantly, And,

In his Kingdom gloriously.

First, I say, God was in Christ in the Co∣venant of Grace personally: that is to say, in the second person of the Trinity, prepa∣ring a remedy against that ruine, which he foresaw mankind would run into by Satans malice, and their own rebellion. And there∣fore Peter intimateth, That Christ was fore∣ordained for our redemption before the foun∣dation of the world: 1 Pet. 1. 18, 19, 20.

And Paul, That we are saved and called by God, according to his grace given us in Christ Jesus before the world began, 2 Tim. 1. 9.

This Covenant of Grace was the first ori∣ginall record that ever directed us to this personal distinction.

Secondly, God was in Christ in the crea∣tion apparantly. For so St. John.

In the beginning was the Word, and the Word was with God: and the Word was God. The same was in the beginning with God. All things were made by him, and without him was not any thing made, that was made, John 1. 1, 2, 3.

If you ask what this Word was? I answer: The same Word that was afterward made flesh: and dwelt amongst us, and we beheld his glory; the glory as of the onely begotten of the Father: full of grace and truth, saith the same Evangelist, John 1. 14.

You see here that God was in Christ at all the works of the creation: but more appa∣rantly at the creation of mankinde. Ac∣cording to that by Moses.

And God said, Let us make man, Gen. 1. 26. And verily it was according to the wisdom of God, that his Son should have a hand in the framing of that creature, upon whom he should first bestow his own image, and after∣wards take unto himself the others nature. That so the whole family of the faithfull might be made members of his body, of his flesh, and of his bones for ever. According to that of the Apostle, Ephes. 5. 30.

Thirdly, God was in Christ in the pro∣mise

representatively, he was represented in or by, the seed of the woman, Gen. 3. 15. And in or by the seed of Abraham, Gen. 22. 18. Now to Abraham and his seed were the promises made, he saith not, And to seeds as of many, but as of one; and to thy seed, which is Christ, saith St. Paul, Gal. 3. 16.

Fourthly, God was in Christ in the cere∣monial Law typically.

The Lamb for the Passeover, Exod. 12. 3. did signifie the Lamb of God, which taketh a∣way the sin of the world, Joh. 1. 29.

The Ark of the Covenant, Numb. 10. 33. did typifie Jesus the Mediatour of the Cove∣nant, Heb. 12. 24. The priests, who were not suffered to continue, by reason of death, Heb. 7. 23. did personate this God in Christ, who because he continueth ever, hath an unchange∣able priesthood, Hebr. 7. 24. The bloud of the sin-offering, Levit. 16. 14. did represent the bloud of Jesus Christ, which cleanseth us from all sin, 1 Joh. 1. 7. In a word:

All the ceremonies did set forth God in Christ, in some manner, or measure: in whom they all ceased, as the shadow in the sub∣stance. For they were the shadow of things to come: but the body is of Christ, Col. 2. 17.

Fifthly, God was in Christ in his incarna∣tion perfectly and compleatly, according to

both natures of God and Man in one person. As it appeareth both by prophesie, promise, and performance. First, by prophesie: Be∣hold, a virgin shall conceive and bear a son, and shall call his name Immanuel, Isa. 7. 14. Secondly, by promise: The angel answered and said unto Mary: The holy Ghost shall come upon thee, and the power of the most High shall overshadow thee: therefore also that holy thing which shall be born of thee shall be cal∣led the Son of God, Luke 1. 35. And third∣ly, by performance: Ʋnto you is born this day in the city of David, a Saviour, which is Christ the Lord: saith an angel unto the shepherds: Luke 2. 11, which they present∣ly found to be true, verse 16.

Now that this God in Christ was perfect God: it appeareth by that of the Apostle.

God (saith he) was manifest in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, beleeved on in the world, received up into glory, 1 Tim. 3. 16.

And as he was perfect God, so was he likewise perfect Man: and that according to his own infallible assurance. Handle me (saith he) and see, for a spirit hath not flesh and bones, as ye see me have, Luke 24. 39.

And if so after his resurrection, without all doubt he had so before his death and buriall.

Sixthly, God was in Christ in his life obe∣diently. I seek not mine own will (saith he) but the will of him that sent me, Joh. 5. 30.

He became obedient unto death, even the death of the crosse (that execrable death) Phil. 2. 8.

And thus the Apostle to the Hebrews.

Though he were a Son, yet learned he obedi∣ence by the things which he suffered: and being made perfect, he became the Authour of eter∣nall salvation, unto all them that obey him, Heb. 5. 8, 9.

Seventhly, God was in Christ in his death passively, and patiently.

When he breathed out his last groan up∣on the crosse: The Centurion and they that were with him watching Jesus, said; Truly this was the Son of God, Matth. 27. 54.

And thus the Apostle Peter.

Christ suffered for sins, the just for the un∣just, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit, 1 Pet. 3. 18.

And that he suffered patiently, it appear∣eth by the same Apostle. Christ also suffered for us, leaving us an example, that we should follow his steps: who did no sin, neither was guil found in his mouth. Who, when he was re∣viled, reviled not again, when he suffered, he

threatened not, but committed himself to him that judgeth righteously, 1 Pet. 2. 21, 22, 23.

Eighthly, God was in Christ in his resur∣rection victoriously. For God raised him up, having loosed the pains of death: because it was not possible that he should be holden of it, Acts 2. 24. He hath abolished death, and brought life and immortality to light through the Gospel, 2 Tim. 1. 10,

And thus the Apostle to the Hebrews.

For as much then as the children are parta∣kers of flesh and bloud, he also himself like∣wise took part of the same: that through death he might destroy him that had the power of death: that is the devil: And delivered them, who through fear of death, were all their life time subject to bondage, Heb. 2. 14, 15.

Ninthly, God was in Christ in his ascensi∣on triumphantly.

When he ascended up on high, he led capti∣vity captive, and gave gifts to men, Eph. 4. 8.

Tenthly, and lastly, God is in Christ in his kingdom gloriously.

Where the God of our Lord Jesus Christ, the Father of glory, &c. Ephes. 1. 17. hath set him at his own right hand in the heavenly places, far above all principality and power, and might, and dominion, and every name that is named, not onely in this world, but also in

that which is to come, &c. Ephes. 1. 20, &c.

Now albeit these several forms or kinds of administration, conformable to the seve∣ral times and occasions, ordained by Gods unconceiveable wisdom, may peradventure beget some thoughts of alteration, in our weak apprehensions: yet this God in Christ, neither was, is, nor shall be, any other, than what was concluded and agreed upon, in and by that eternal Covenant of Grace.

He is Jesus Christ the same yesterday, and to day, and for ever, Heb. 13. 8.

Yesterday, before the time of mans tem∣poral being: to day, in the time of mans temporal being: And for ever, during the time of mans temporal being. And whatsoe∣ver this God in Christ either purposed, promi∣sed, did, or suffred from everlasting to ever∣lasting; it was, and is all in pursuance of that great designe of reconciling the world unto himself.

In which he shall persist, and persevere, until the last and general dissolution, when there shall be no more use of a Mediatour: And then the Son of God shall deliver up the kingdom of his Mediatourship to God, even the Father: and shall cease to be God in Christ personally, that God may be all in all essentially. According to that of the A∣postle, 1 Cor. 15. 28.

Thus you see (in some measure) how it may be understood: That God was in Christ reconciling the world unto himself.

And now we come to prove the fourth particular contained in this definition of faith. That this justifying faith inableth us to believe the promises of God in Christ, ac∣cording to his Gospel.

Not according to the law: For the law is not of faith, Gal. 3. 12.

For if there had been a law given, which could have given life, verily righteousnesse should have been by the law. But the Scripture hath concluded all under sin, that the promise by faith of Iesus Christ might be given to them that believe, Gal. 3. 21, 22.

And no man ought to doubt, but that the promise of the grace of God in Christ is the onely voice of the Gospel: whether it pro∣ceedeth from the Apostles, or from the Pro∣phets: And therefore it is called the Gospel of the grace of God, Acts 20. 24.

And the Gospel of Christ, Rom. 1. 16.

And that this justifying, and saving faith inableth us to believe the promises of God in Christ: According to his Gospel, it is most evident: For neither can faith justifie, or save us without the Gospel, neither can the Gospel justifie, or save us without faith:

And to this purpose faith is called, The faith of the Gospel, Phil. 1. 27.

And the Gospel is called, The word of faith, Rom. 10. 8. Neither is this Gospel re∣strained to any time, place, or person: but was, is, and shall be effectual through faith to all believers in all ages for ever.

For the Scripture foreseeing, that God would justifie the Heathen through faith, preached be∣fore the Gospel unto Abraham, Gal. 3. 8.

And it is the power of God unto salvation to every one that believeth: to the Jew first, and also to the Greek, Rom. 1. 16.

Fifthly, Faith inableth us to rest, and re∣pose our selves confidently upon the said promises of God in Christ: Not onely to be∣lieve them, but also to rest, and rely upon them. Every true believer can affirm that freely, which Balaam the wizard was in∣forced to testifie in spight of his own teeth. God is not a man that he should lie, neither the Son of man, that he should repent: hath he said, and shall he not do it? or hath he spo∣ken, and shall he not make it good? Num. 23. 19. I know (saith Iob) that my Redeemer li∣veth, and that he shall stand at the latter day upon the earth: and though after my skin, worms destroy this body, yet in my flesh shall I see God: whom I shall see for my self, and

mine eyes shall behold, and not another, though my reins be consumed within me, Job 19. 25. 26, 27.

Lo, we have left all, and followed thee, saith Peter unto Christ, Luke 18. 28.

We have left all the possibilities of this World, and depended wholy upon thee, and thy promises. I am not ashamed of my sufferings (saith Paul) for I know whom I have believed, and I am perswaded, that he is able to keep that, which I have committed un∣to him against that day, 2 Tim. 1. 12.

I am perswaded (saith the same Apostle) that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor heighth, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Iesus our Lord, Rom. 8. 38, 39.

And very much to this purpose is that of Iohn the Baptist, concerning faith in Christ: He that hath received his Testimony (saith he) hath set to his Seal that God is true, Joh. 3. 33. That is, he that by the hand of a lively faith, hath received the Testimony of God in Christ, concerning the promises of the Go∣spel: he hath set to his Seal that God is true in all those promises: He hath not one∣ly witnessed it with his mouth, or subscribed

unto it with his hand: But he hath set to his Seal, which is an argument of the great∣est assurance that may be.

Verily the several deportments, or be∣haviours of the Patriarchs, Prophets, A∣postles, Martyrs, and generally of all the faithfull in all ages, even to this present hour, will abundantly testifie the truth of this particular: If we shall look back upon their doings and sufferings, but any thing seriously, unto all which they were wholy induced, and incouraged by the assured hope of eternal life, which God that cannot lye, promised before the world began, Tit. 1. 2. For if in this life onely they had hope in Christ, they had been of all men most miserable. Ac∣cording to that of the Apostle, 1 Cor. 15. 19.

The sixth, and last particular belonging to this definition of faith, is this: That it inableth us to receive the Lord Iesus Christ, or God in Christ, for our Saviour, and our So∣veraign Lord: First for our Saviour, when many more of the Samaritans believed, because of Christs own word. They said unto the wo∣man, now we believe, not because of thy saying, but we have heard him our selves, and know, that this is indeed the Christ, the Saviour of the world, Joh. 4. 41, 42.

Thus when the Lord beginneth to incline

the Soul to listen after Iesus Christ: He first presents him as a Saviour: As being the most acceptable object to a distressed conscience: who apprehending her own cursed conditi∣on by reason of sin, and the Justice of God against sin, armed with no gentler weapons, then all manner of temporal calamities, to∣gether with eternal death and destruction.

The poor blinde Soul sits now down in the darknesse of sorrow and discomfort, im∣ploring relief, or direction to relief. Like blinde Bartimeus, who sate at the high-wayes side begging, Mar. 10. 46.

In this perplexity Gods holy Spirit whispe∣reth, and revealeth, that Christ the Saviour is at hand to help her. Hereupon (with the same blinde man) she beginneth to cry out, Iesus thou Son of David have mer••y on me. And being charged by the Devil, and de∣spair, to hold her peace: she crieth the more a great deal. Thou Son of David have mercie on me.

To whose sad cries the Saviour attend∣eth, and sendeth faith to call her: Faith saith unto her, be of good comfort, arise, he calleth thee. At this the cheerfull Soul casts off her Garment: The rags of her own righte∣ousnesse; and riseth, and cometh unto Iesus, Iesus saith unto her, what wilt thou that I

should do unto thee? The soul replieth; Lord, that I may receive my sight: So much sight, as that I may cleerly see thee to be my Saviour. Jesus saith unto her, Thy faith hath saved thee. And immediately she re∣ceiveth sight, and denieth her self, and ta∣keth up her crosse, and followeth him; ac∣cording to her Saviours own direction, Mark 8. 34.

By this you may perceive, that faith doth first set us on work to receive Christ for our Saviour or Redeemer.

Yet this is no infallible property of a justifying and a saving faith. For there is scarce any reprobate whatsoever (under the colour of a Christian) but is sometimes wounded by the sting of an evil conscience, and terrified with the sense of Gods heavie wrath and indignation: And in that de∣sperate fit, he will be ready even to rore out upon Christ to become his Saviour. But if our faith be right, if it be effectuall, it will also carry us on to receive and em∣brace Christ for our onely Lord and Master.

Ye call me Master, and Lord, and ye say well: for so I am, saith Christ to his disci∣ples, John 13. 13. So I am to every true be∣leever.

We read that when the rest of the disci∣ples

had told Thomas (called Didimus) that they had seen the Lord, after his resurre∣ction; Thomas said, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails: and thrust my hand into his side, I will not beleeve.

After eight dayes Jesus appeared again unto his disciples, Thomas also being then a∣mongst them. Then said he to Thomas, Reach hither thy finger, and behold my hands, and reach hither thy hand, and thrust it into my side, and be not faithlesse, but beleeving. And no sooner had Thomas, by this means, arri∣ved unto the full assurance of faith; but immediately he answered, and said unto him: My Lord, and my God, John 20. 28. He saith not, Thou art Christ the Son of the li∣ving God, according to Peters former ac∣knowledgement, John 6. 69. But, Thou art my Lord, and my God. Intimating thereby, that all his service, obedience, worship, and reverence, wholly and onely unto him be∣longed.

And so likewise Saul, afterwards Paul, at first a persecutour, and injurious to the name of Jesus. But even in the heat of his haste and fury, the same Son of God inter∣cepts him, and beats him off from his barba∣rous enterprise, who thereupon perceiving

Christ to be far otherwise than what he had formerly conceived: He trembling and asto∣nished said, Lord, what wilt thou have me to do? Acts 9. 6. As if he had said: Lord, the word of thy mouth, being the sword of the Spirit, hath both convinced, and converced me. Now I beleeve thee to be the same, that thy blessed disciples have declared: I am overcome by thy power, and now I de∣sire thine imployment: Lord, what wilt thou have to do? And what he was afterwards commanded, he most happily performed: doing and suffering for the truth of the Gospel, more, and with more willingnesse and cheerfulnesse, than ever any man, ex∣cept his Master. Insomuch, that he trium∣phed in his sufferings, saying, I take plea∣sure in infirmities, in reproaches, in necessi∣ties, in persecutions, in distresses for Christs sake, 2 Cor. 12. 10.

Thus faith, when it is effectual, draweth us unto, and into Christ, enabling us to re∣ceive him, not only for our Saviour, but also for our Sovereigne; our chief and onely Lord. Not onely to save our souls, but also to love, honour, and obey him, as the onely Saviour of our souls: and that willingly and cheerfully. For this is the love of God, that we keep his commandments, and his com∣mandments

are not grievous: 1 John 5. 3. Not grievous unto them that love him.

Thus have I endeavoured, in answer un∣to the first question, to give you (so far forth as the Lord hath vouchsafed to inable me) the true definition of a justifying and a saving faith: And proved it according to six degrees or properties therein consi∣derable.

• As first, that it is the gift of God.
• Secondly, that it inableth us to beleeve the promises of God.
• Thirdly, that those promises must be the promises of God in Christ.
• Fourthly, that they must be according to his Gospel: they must be Gospel promises.
• Fifthly, that this Faith inableth us to rest, and repose our selves confidently upon the same promises. And,
• Sixthly, that it inableth us willingly and cheerfully to receive the Lord Jesus Christ, or God in Christ, for our Saviour, and our Sovereigne.

Faith is that gift of God, whereby we are inabled to beleeve the promises of God in Christ, according to his Gospel: to rest, and repose our selves confidently thereupon: and willingly and cheerfully to receive the same God in Christ for our Saviour, and our Sove∣reigne Lord.

The second question to be answered in this discovery of Faith, in order to the exa∣mination of the Beleevers evidence is this.

Where, or in what part hath this saving Faith its residence, or being?

I answer; In the heart. For so the A∣postle: With the heart man beleeveth unto righteousnesse, Rom. 10. 10. Not in the out∣ward profession: For the same Apostle saith concerning the defiled, and unbeleeving. They professe that they know God: but in works they deny him, being abominable, and disobe∣dient, and to every good work reprobate, Tit. 1. 16.

We have two notable examples of out∣ward profession, and inward hypocrisie in the new Testament. The one of Judas Isca∣riot; we find that he was one of Christs A∣postles, one of twelve: That his Lord sent him forth with the rest, to preach, and to work miracles, Matth. 10. to 9. Neither do we find any thing to the contrary, but that he performed his duty according to his Commission.

And in matter of charity to the poor, he seemed to exceed all the rest. For when Mary anointed the feet of her Saviour with that costly ointment, Iohn 12. 3. Why was not this ointment sold for three hundred pence

(saith this Iudas) and given to the poor? verse 5. Can any Iudas now breathing counterfeit a fairer colour?

But neverthelesse, the Spirit of God dis∣covereth him for a covetous hypocrite. For this he said, not that he cared for the poor: but because he was a thief, and had the bag, and bare what was put therein, verse 6. Of whom the Apostle Peter further testifieth. saying, He was numbered with us, and had obtained part of this ministery: yet this man purchased a field with the reward of iniquity, and falling headlong, he burst asunder in the midst, and all his bowels gushed out. And it was known to all the dwellers at Ierusalem, &c. Acts 1. 17, 18, 19.

Thus was his treacherous heart disco∣vered, and rewarded; who, notwithstand∣ing that the doctrine, miracles, and conti∣nuall conversation of the Son of God affor∣ded him the same outward means of faith and fidelity with the rest of the Apostles: yet in his heart he was so far from belee∣ving, loving, and obeying his blessed Lord and Master, that he sold him for a contem∣ptible price, Matth. 26. 15. Betrayed him with a villanous kisse, Matth. 26. 49. And afterwards hanged himself in a devillish despair, Matth. 27. 5.

The other example is that of Simon the sorcerer, whom we commonly call Simon Magus, who at first bewitched the people of Samaria with his sorceries.

But when they beleeved Philip, preaching the things concerning the kingdom of God, and the name of Iesus Christ, they were baptized both men and women. Then Simon himself be∣leeved also, and when he was baptized, he con∣tinued with Philip. and wondered, beholding the miracles and signes which were done, Acts 8. 9, to 14.

And when Simon saw, that through laying on of the Apostles hands, the holy Ghost was gi∣ven: he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the holy Ghost, Acts 8. 18, 19.

Now let us lay all these together. He beleeved, and was baptized, and continued with his teacher; and was so desirous of the gift of the holy Ghost, that he would have bought it with his money (a commo∣dity that few will part with, upon such terms) and what can any man desire more? Yet Peter said unto him, Thy money perish with thee: because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter.

For thy heart is not right in the sight of God, Acts 8. 20, 21.

Truely, according to the outward ap∣pearance, this Simon the sorcerer performed as much as might be expected; and yet we see, that all was to no purpose: because his heart was not right in the sight of God. It is like that his evil heart propounded un∣to him this outward profession, for the only means to compasse his carnal designes. And this will the rather appear by Peters insu∣ing exhortation.

Repent therefore, saith he, of this thy wic∣kednesse, and pray to God, if perhaps the thought of thine heart may be forgiven thee: for I perceive that thou art in the gall of bit∣ternesse, and in the bond of iniquity, Acts 8. 22, 23.

Truely, these examples may serve for seasonable admonitions to such as make use of religion onely, as a fig-leafe to cover their shame: or to countenance their cove∣tousnesse, cruelties, or confederacies.

Keep thine heart with all diligence (saith Salomon) for out of it are the issues of life: Prov. 4. 23. Out of the heart are the issues of life, or the wayes of life: yea, and of death too. A good man, out of the good trea∣sure of the heart, bringeth forth good things:

and an evil man out of the evil treasure bring∣eth for evil things, saith the Son of God, Mat. 12. 30.

And as he knew all mens hearts, so we finde that he distinguished between the Hypocrite, and the true believer, by the heart.

Ye Hypocrites (saith he) well did Esaias prophesie of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips, but their heart is far from me, Mat. 15. 7, 8.

To confirm and conclude this truth, that the heart is the onely receptacle, or place of residence for an effectual faith: I pray ob∣serve, That when the Eunuch made the mo∣tion to Philip of being baptized: Philip said, if thou believest with all thine heart, thou may∣est, Acts 8. 36, 37.

Haply he remembred the Sorcerers evil heart, whom he had then but lately bap∣tized: and fearing, least this Eunuch might be poysoned with the like Hypocrisie, and so become lyable to the like reproof: he telleth him that he may be baptized; pro∣vided, that he believeth with all his heart.

And truely, this is not without great rea∣son, that the heart should be principally re∣garded in matter of faith. For first, God

sendeth faith into the heart to purge, and purifie it, as Acts 15. 9. And faith bring∣eth Christ into the same heart along with it. According to that prayer of Paul for the E∣phesians, Eph. 3. 17. which seemeth likewise to be most sweetly insinuated, by the belie∣ving love-sick spouse. I found him, whom my Soul loveth (saith she) I held him, and would not let him go, untill I had brought him into my mothers house, and into the Chamber of her that conceived me, Cant. 3. 4.

And when the gracious Soul hath thus brought Christ to dwell in her heart by faith; then she beginneth to rejoyce with joy unspeakable, and full of glory, accord∣ing to that of St. Peter, 1 Pet. 1. 8.

But whereupon must this faith be built? For that is the third Question.

I answer that, it must be built upon the Rock, which is Christ, 1 Cor. 10. 4.

Not upon Thoughts, or Opinions,

Not upon Traditions,

Not upon Humane Inventions,

Not upon Dreams, or Fancies,

Not upon Prophesies,

Not upon Prognostications,

Not upon Wrested Expositions,

Not upon Works of Righteousnesse.

But upon The Lord our Righteousnesse, Jer. 23. 6.

First, a justifying faith must not be built upon Thoughts, or Opinions.

For the Lord knoweth the thoughts of the wise, that they are but vain, 1 Cor. 3. 20.

I verily thought with my self (or I was di∣rectly of opinion) that I ought to do many things contrary to the name of Jesus, saith St. Paul, Acts 26. 9. But that opinion of his made him a persecuter, and not a be∣liever.

Secondly, not upon Traditions: Beware, least any man spoil you through philosophy, and vain deceit, after the Traditions of men, and not after Christ, saith the same Apostle, Col. 2. 8.

And our Saviour told the Scribes & Pha∣risees, that they transgressed the command∣ment of God by their Traditions, Mat. 15. 3.

Thirdly, not upon humane inventions: They are whores (deceitfull whores) as the Pro∣phet David insinuateth, Psal. 106. 39.

For therefore was the wrath of God kindled against his people, insomuch that he abhorred his own inheritance, verse 40.

Cursed are they that father their own adulterous conceptions upon the Spirit of God, or that dare forge a Gospel according to their own inventions. If we, or an Angel from heaven preach any other Gospel unto you,

then that, which we have preached, let him be accursed, saith that faithfull Apostle, Gal. 1. 9.

For we preach not our selves, but Christ Je∣sus the Lord, and our selves your servants for Jesus sake, saith the same Apostle, 2 Cor. 4. 5.

Fourthly, this faith must not be built up∣on Dreams, or Fancies. For in the multitude of Dreams, and many w••rds, there are also divers vanities, saith the Preacher, Eccl. 5. 7. I have (saith the Lord) heard, what the Pro∣phets said, that prophesie lies in my name, say∣ing, I have dreamed, I have dreamed, Jer. 23. 25.

Fifthly, not upon prophesies: The Prophets prophesie falsly, saith the Lord, Jer. 5. 31. we finde that for one Elijah, there were four hundred and fifty Prophets of Baal, 1 Kings 18. 22. And for one Micaiah, about four hundred lying Prophets, 1 Kings 22. 23. Truely, in comparison of the multitudes of lying Prophets: there were but very few, that were approved to be true & faith∣full, even then under the shadows of the Law: when prophesying was very necessa∣ry, to declare the will of God, and to con∣firm the mindes of men in the promised Messias.

But God, who at sundry times, and in divers manners, spake in time past unto the fathers by the Prophets: hath in these last dayes spoken unto us by his Son, Heb. 1. 1, 2. And it may seem that Peter desired to have conference with those great Prophets Moses, and Elias: But behold, a voice out of the Cloud, which said, This is my beloved Son, in whom I am well pleased: hear ye him, Mat. 17. 4, 5.

Verily, they that groape after prophesies in the bright sun-shine of the Gospel: They walk after the light of their own fire, and in the sparks, that they themselves have kindled: This shall they have of mine hand (saith the Lord) they shall lie down in sorrow, Isa. 50. 11.

Sixthly, we are not to build our faith up∣on Prognostications. A Diviner, an ol server of times, a Charmer, a Wizard, or a Consul∣ter with familiar Spirits, all that do these things are an abomination unto the Lord, saith Moses, from the mouth of the Lord, Deut. 18. 22.

It is a wonder, how they come to be of such reputation with us, that dare professe a zeal to Gods glory? Is it not just with our God to say unto England, as sometime he said unto Babilon? Let now the Astrologers, the Star-gazers, the monethly Prognosticatours

stand up, and save thee from those things, that shall come upon thee: Behold, they shall be as stubble, the fire shall burn them, they shall not deliver themselves from the power of the flame, Isa. 47. 13, 14.

Seventhly, not upon wrested Expositions: There are somethings in the Scriptures hard to be understood, which they that are unlearned, and unstable, do wrest to their own destruction, saith the Apostle Peter, 2 Pet. 3. 16.

And eightly, a justifying and saving faith cannot be built upon the works of righteous∣nesse: For not by the works of righteousnesse that we have done; but according to his mercy he saved us, Tit. 3. 5.

These works of righteousnesse are com∣monly called the works of the Law: But by the works of the law shall no flesh be justified, Gal. 2. 16.

For if righteousnesse come by the law, then Christ is dead in vain, Gal. 2. 21.

This is the stone which was set at nought of you builders, which is become the head of the corner, saith Peter to the rulers of the peo∣ple, and the Elders of Israel, Acts 4. 11.

Neither is there salvation in any other, verse 12.

How often doth the Son of God cry out upon us in his holy Gospel; to believe on

him, to believe in him. To believe on his name, to believe in his Merits and Media∣tion.

And St. Paul to the regenerate Jaylor. Believe on the Lord Jesus Christ, and thou shalt be saved, Acts 16. 31. And in his Epistle to the Colossians: Though I be absent in the flesh (saith he) yet am I with you in the spirit, joying, and beholding your order, and the sted∣fastnesse of your faith in Christ, Col. 2. 5.

As ye have therefore received Christ Jesus the Lord (saith he) so walk ye in him, rooted, and built up in him, and established in the faith, abounding therein with thanks-giving, verse 6. 7.

I pray observe, as ye have received Jesus Christ the Lord by the hand of faith: so walk in him according to the righteousnesse of faith, rooted in him by the word of faith, and built up in him by the work of faith, and established in the faith, by him the Au∣thour, and finisher of your faith, abounding in the fruit of faith, with thanks-giving the evidence of faith. See here how sweetly this Apostle insinuateth unto us, how we are to proceed in the degrees of faith, and that according to the rule of faith, even the Go∣spel of Christ: For it is the power of God unto salvation, unto every one that believeth. For

therein is the righteousnesse of God revealed from faith to faith, saith the same Apostle, Rom. 1. 16, 17.

Not from one kinde of faith to another, but from one degree of faith to another.

And to conclude this point, I am more then confident, that there did never any precept nor principle proceed, either from the Son of God himself, or from any of his Apostles, that may direct us to any other foundation for our faith: but onely Christ, or the Gospel of Christ, or the promises of the Gospel: all which are the very same in substance, and do clearly hold forth unto us this God in Christ, reconciling the world unto himself. And to him give all the Pro∣phets witnesse, that through his name, whoso∣ever believeth in him, shall receive remission of sins, Acts 10. 43. And therefore most ac∣cursed is he, that shall wilfully endeavour to subvert this ground-work, or to make it a stumbling stone, or a Rock of offence, to any Soul, by any means, or upon any occa∣sion whatsoever. For other foundation can no man lay, then that is laid, which is Iesus Christ, 1 Cor. 3. 11.

We come now to the fourth general Question.

How, or by what means, is this faith ob∣tained?

It is answered, that faith is obtain∣ed by the hearing of the word of God: For so St. Paul. Faith cometh by hearing, and hearing by the word of God, Rom. 10. 17.

The dead shall hear the voice of the Son of God, and they that hear shall live, saith that Son of God himself, Iohn 5. 25.

The dead, such as are dead in trespasses, and sins, Ephes. 2. 1. They shall hear the voice of the Son of God: the voice of his Gospel from the mouths of his Ministers, his Ambassadours, 2 Cor. 5. 20.

And they that hear shall live; live by faith: The life that I now live in the flesh, I live by the faith of the Son of God, saith the Apostle, Gal. 2. 20.

And by faith they shall live: The just shall live by faith, saith the same Apostle, Gal. 3. 11.

But you may say, that I have already proved in my definition of faith, that faith is the gift of God: how then is it obtained by hearing? It is most true, that faith is the gift of God. Neverthelesse, he holdeth it forth unto us in the means; and that is the word.

Shall God give us his word, and shall not we give him the hearing of it?

We read, that such as gladly received the

word from the mouth of Peter, were bap∣tized: and there were added the same day unto the believers about three thousand Souls, Acts 2. 41.

And not long after, many of them which heard the word, believed: and the number of the men were five thousand, Acts 4. 4.

But such as believed without hearing: I do not remember; that ever I did read of any. I will not seem to restrain the power of God: For with God all things are possible, Mar. 10. 27. But according to mans appre∣hension, St. Paul seems to make it a thing impossible for a man to believe without hearing. How shall they beleeve in him of whom they have not heard? saith he, Rom. 10. 14.

But as we believe not without hearing, so neither do we believe by hearing onely without the blessing of God thereupon.

And in reference hereunto faith is most properly called the gift of God. It was the Lord that opened the heart of Lidia: that she attended unto the things, which were spoken by Paul, Acts 16. 14. It is man that preacheth, but it is God that teacheth. It is written in the Prophets (saith our Saviour) And they shall be all taught of God: Every man therefore that hath heard, and hath

learned of the father, cometh unto me, John 6. 45.

Now to come unto Christ, and to believe in Christ: do signifie the same thing, as may easily be observed out of the 64. and 65. verses of the same 6^th. of John, and likewise out of the 37. and 38. verses of the Chapter next following.

I pray observe also from hence, that if you will have faith, you must so hear from man, that you may learn of God. And for our better direction herein, the Son of God hath left us these two Cautions. Take heed what ye hear, Mar. 4. 24.

And, Take heed how ye hear, Luke 8. 18.

First, take heed what ye hear: Be not car∣ried away with divers and strange Doctrines, saith the Apostle He••r. 13. 9.

For the time will come, when they will not endure sound Doctrine, but after their own lusts shall they heap to themselves Teachers, having itching ears: and they shall turn away their ears from the truth, and shall be turned unto fables, 2 Tim. 4. 3, 4.

Also of your own selves shall men arise, speaking perverse things to draw Disciples af∣ter them, saith the same Apostle, Ac. 20. 30.

But haply you will say: If there be such danger in what we hear, it were better for

us wholy to absent our selves, and not to hear any man at all.

O no: Do not so neither, do not utterly rob and spoyl your selves of the Truth, upon sus∣pition of being led into errour.

This would be as if a man should put out his own eyes, least another man should stand between him and the light.

Or, as if a man should kill himself, for fear another man should hurt him.

He that hath eares to hear, let him hear. This was our Lord and Saviours cry, Luke 8. 8.

But that you may know, how to take heed what you hear: So, as that you may hear with the lesse prejudice, and the greater comfort, and assurance: we will descend through this general rule, into some few particulars.

First, take heed what you hear, that may hasard your modesty, or good manners in the search of Gods hidden secrets. For the secret things belong unto the Lord our God: but those things that are revealed belong unto us, and to our Children for ever, Deut. 29. 29.

Secondly, take heed what you hear, that may withdraw, or discourage you from do∣ing the revealed will of God.

For if any man will do his will, he shall

know of the Doctrine, whither it be of God, John 7. 17.

Thirdly, take heed what you hear to the dishonour of God, either in the Ʋnity, or Trinity, especially against the holy Ghost. For whosoever speaketh against the holy Ghost: It shall n••t be forgiven him, neither in this world, nor in the world to come, Mat. 12. 32.

Fourthly, take heed what you hear, that may make against your Election by the Fa∣ther, Eph. 1. 3, 4, 5. or against your Redemp∣tion by the Son, Col. 1. 14. Or against your Sanctification by the holy Ghost, Rom. 15. 16.

Fifthly, take heed what you hear, that may contradict the lawfull use of the Law.

For the Law is good, if a man use it law∣fully, 1 Tim. 1. 8.

Sixthly, take heed what you hear, that may obstruct the liberty of the Gospel. It is called: The perfect law of liberty, Ja. 1. 15. Provided, that it be not used for an occasion to the flesh: According to that Caveat, Gal. 5. 13.

Seventhly, take heed what ye hear in the defence, or toleration of sin, either Origi∣nal, actual, or intentional.

For the wages of sin is death, Rom. 6. 23.

Eightly, take heed what you hear, that may ascribe that unto the flesh, which is

properly the work of the spirit: As free∣will, universal grace, or the like Divine o∣perations, or indowments.

For it is God that worketh in you, both to will and to do, of his good pleasure, Phil. 2. 13.

Ninthly, take heed what you hear, to the reproach or prejudice of any particular person whatsoever, whether he be saint, or sinner, or present or absent: or of any par∣cular calling ordained of God, or approved by good authority: This savoureth of en∣vie. And where envying and strife is, there is confusion, and every evil work: James 3. 16. Or at least, it argueth uncharitablenesse: And though a man speaketh with the tongues of men and angels, and hath not charity: he is but as sounding brasse, or a tinckling cymbal: 1 Cor. 13. 1. sin must be reproved, but the person may not be reproached.

Tenthly, take heed what you hear to the rejection, or the corruption, or the re∣proach, or the disparagement of the word of God, otherwise called the holy Scriptures.

• First, because this is it, by which the soul is inlightened, Psal. 119. 130. Isa. 8. 20.
• Secondly, it is the word of reconciliation, 2 Cor. 5. 19.
• Thirdly, it is the word of salvation, Acts 13. 26. Able to make a man wise unto salva∣tion, 2 Tim. 3. 15.

• And fourthly, it is the good word of God, Heb. 6. 5. And he that beleeveth not God, hath done him such infinite dishonour, as to make him a liar, 1 Iohn 5. 10.

But I conceive there may be many in our dayes, that will be ready to say; What needs all this warning? So long as we fol∣low the Spirit of truth, he will guide us into all truth. True: so long as we follow the Spirit of truth. But we must know, that be∣sides, or contrary to the Spirit of truth, there are seducing spirits, 1 Tim. 4. 1. and a spirit of errour, 1 Ioh. 4. 6.

Now for a man to say, or boast, that he hath the spirit of truth, or the spirit of God, is no sufficient argument to prove that he hath the spirit of God.

Thou hast tried them, which say they are Apostles, and are not, and hast found them li∣ars: saith the Spirit to the Angel of the Church of Ephesus, Rev. 2. 2.

And I know the blasphemy of them that say they are Jews, and are not, but are the syna∣gogue of Satan: saith the same Spirit, Rev. 2. 9 An outward verball ostentation, is no infallible signe of an inward reall Christian. And therefore that of St. John is very sea∣sonable for these times of uncertainty: Be∣loved (saith he) beleeve not every spirit; but

try the spirits whether they be of God: 1 Joh. 4. 1. But you will say, How shall we be able to do that?

Why, the same Apostle proceedeth in the next verse to give us one singular good di∣rection: Hereby know we the spirit of God (saith he) every spirit that confesseth that Je∣sus Christ is come in the flesh, is of God.

But it may be objected further, that e∣very one who pretendeth to the name of a Christian, will easily confesse that Iesus Christ is come in the flesh: and so by conse∣quence, every one that pretendeth to the name of a Christian, is of God, and hath the spirit of God.

But this generall assertion will not serve the turn: without doubt the holy Ghost hath these further intentions.

First, that this confession must proceed from an effectual faith.

For unlesse the heart beleeveth unto righte∣ousnesse, the mouth cannot confesse unto salva∣tion. And therefore St. Paul hath put them both together, Rom. 10. 10.

And secondly, this confession must com∣prehend the whole mystery of Christs incar∣nation. As the Divinity of his generation, the purity of his conception, and the per∣fection both of his divine and humane na∣ture,

together with his doctrine and mira∣cles, his sufferings and satisfaction, his re∣surrection and ascension.

And every spirit that confesseth not, that Jesus Christ is come in the flesh (according to all these truths) is not of God, 1 Joh. 4. 3.

If you will proceed to a further triall of the spirits, observe their fruit.

The fruit of the spirit of God is love, joy, peace, long-suffering, gentlenesse, goodnesse, faith, meeknesse, temperance: Gal. 5. 22. And they that live in the spirit, do also walk in the spirit, not desirous of vain-glory, provoking one another, envying one another, Galat. 5. 25, 26.

And whomsoever we do really find walk∣ing contrary to these, or any of these, we may say with St. Jude: Though they sepa∣rate themselves, they are sensuall, having not the spirit: Jude 19.

But how shall a man behave himself, if he shall happen to be beset, or tempted by these, or the like evil seducing spirits?

Why, I beseech you brethren, mark them which cause divisions and offences, contrary to the doctrine which ye have learned, and avoid them: saith St. Paul, Rom. 16. 17.

If any man consent not to wholesome words: even the words of our Lord Jesus Christ, and

to the doctrine which is according to godlinesse: he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envie, strife, railings, evil surmisings, per∣verse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godlinesse; from such withdraw thy self. 1 Tim. 6. 3, 4, 5.

They that have the form of godlinesse (in profession) and deny the power thereof (in practice) from such turn away: 2 Tim. 3. 5.

Their mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucres sake: saith the same A∣postle, Tit. 1. 11.

And thus that beloved disciple.

Whosoever transgress••••h, and abideth not in the doctrine of Christ, hath not God; he that abideth in the doctrine of Christ, he hath both the Father & the Son: If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him, God speed. 2 John 9. 10.

And therefore take heed what ye hear. Beware of the leaven of the Pharisees, which is hypocrisie, saith our Lord and Master, Luke 12. 1.

And so we proceed to his second Cau∣tion.

Take heed how ye hear.

Not negligently, not deceitfully: not de∣spitefully; but attentively, reverently, and obediently.

First, take heed how ye hear the word of God negligently. As new born babes desire the sincere milk of the word, that ye may grow thereby, saith the Apostle, 1 Pet. 2. 2.

We must not look upon the word of God, as a thing indifferent; but we must desire it, as babes desire milk, their best-pleasing, and most proper food and nourishment. I esteemed thy word more then my necessary food, saith holy Job, Job 23. 12. And thy word was unto me the joy, and the rejoycing of my heart; saith the Prophet Ieremy to the Lord God of hosts: Jer. 15. 16.

If these be things to be neglected, then may we also neglect the good word of God.

Neverthelesse, we are sensible that the hearing of the word of God is very much damnified by the means of negligence.

And this negligence may be said to be three-fold.

First, there is a negligence in coming to hear the word of God. There are many men and women that think, if they come to hear, onely when their lazinesse, or leisure will give them leave; once, or twice in a

moneth, or haply in a quarter, is very fair. But to day if ye will hear his voice, harden not your hearts, saith the Apostle, Hebr. 3. 7, 8. He that will not hear the voice of God from the mouth of his Ministers, to day, this day, every day, when it may be heard with any convenience: It is a sore signe that his heart is either hardned, or upon hardning. A fear∣full judgement. And therefore the same Apostle in the same Chapter.

Take heed, brethren, least there be in any of you an evil heart of unbelief in departing from the living God: But exhort one another daily while it is called to day, least any of you be hardned through the deceitfulnesse of sin, Hebr. 3. 12, 13.

Secondly, there is a negligence in hearing. If the Devil cannot hinder a man from com∣ing in at the Church door, then common∣ly he endeavoureth to block up the door of his heart, that the word may finde no profi∣table entrance. And to further him in this his design, either he disordereth the senses, and disposeth them to slumbring, prating; gazing, or the like ungodly ingagements, or else he breedeth such a mutiny in the affections, that they will by no means agree to give the word of God the least cordial en∣tertainment: As if the Lord had sent the

same desperate curse among these negligent hearers, which he sometime sent by his Pro∣phet unto the Rebellions Israelites. Go, and tell this people: hear ye indeed, but understand not, and see ye indeed, but perceive not: make the heart of this people fat, and make their ears heavy, and shut their eyes: least they see with their eyes, and hear with their ears, and understand with their heart: and convert, and be healed, Isa. 6. 9, 10.

Thirdly, there is a negligence after hear∣ing, and that appeareth in not practising the word, when, and after it is heard.

And I conceive that the parable of our Saviour, concerning the Sower may (not impertinently) be applied to this purpose. I pray observe his own exposition, Luke 8. beginning verse 11.

The seed (saith he) is the word of God. Those by the wayes side, are they that hear, then cometh the Devil, and taketh away the word out of their hearts, least they should be∣lieve, and be saved. Here is the malice of the Devil.

They on the Rock, are they, which when they hear, receive the word with joy, and these have no root; which for a while believe, and in time of temptation fall away. There is the infirmity of the flesh. And that which fell

among Thorns, are they, which when they have heard, go forth, and are choaked with cares and riches, and pleasures of this life, and bring no fruit to perfection. Here are the cares and snares of the world.

These were all hearers, but never a pra∣ctiser. The malice of the Devil, and the in∣firmity of the flesh: together with the cares and snares of the world, will not leave them so much as one word (as we say) to blesse themselves withall.

And truely much of this through negli∣gence: When was it that the enemy came, and sowed Tares among the Wheat? but while men slept, Mat. 13. 25. While they were negligent, and carelesse. Be sober therefore, be vigilant (saith St. Peter) because your ad∣versary the Devil, as a roaring Lion walketh about, seeking whom he may devoure, 1 Peter 5. 8.

And be ye doers of the Word, and not hear∣ers onely, deceiving your own selves, James 1. 22.

Secondly, take heed how ye hear deceit∣fully. Thou son of man (saith the Lord to his Prophet Ezekiel) the Children of thy peo∣ple still are talking against thee by the walls, and in the doors of the houses, and speak one to another, every one to his brother: saying, come,

I pray you, and hear what is the Word, that cometh forth from the Lord. And they come unto thee, as the people cometh, and they sit be∣fore thee as my people; and they hear thy words: but they will not do them, for with their mouth they shew much love, but their heart goeth after their covetousnesse, Ezek. 33. 30, 31.

See how these Hypocrites do vilifie the Prophet of the Lord in private. Neverthe∣lesse, they seem to be very zealous for the word of the Lord in publick: and thereup∣on they come unto the Prophet, and they sit before him as Gods own people, and they do hear his words. But here is the deceit, they will not do them: for they are Hypo∣critical and self-ended: with their mouth they shew much love, but their heart goeth after their covetousnesse. And may there not be deceit∣full hearers in these our dayes? that follow the word meerly, that they may be account∣ed good Christians? or because they think this to be the onely prevailing way, both to make them capable of all manner of imploy∣ment, though they be never so unfit, and undeserving: And likewise to countenance all their proceedings, though never so cor∣rupt and unconscionable?

And therefore (if you observe it) they will seldom, or never hear the word: though

never so sincerely, plainly, and powerfully delivered: but when they think it may conduce to their carnal profit, or prefer∣ment. The cry of their heart is: who will shew us any good, not Lord lift thou up the light of thy countenance upon us, as Psalm 4. 6. Is not this to hear the word of God deceit∣fully?

Is it not a work of the Lord, to hear the word of the Lord? Truely it is such a work, as doth very well manifest, who is our Master. He that is of God, heareth Gods words: Ye therefore hear them not, ••ecause ye are not of God, saith the Son of God, to the unbe∣lieving Jews, John 8. 47.

And cursed is he, that doth the work of the Lord deceitfully, saith the Prophet, Jer. 48. 10.

Thirdly, take heed how you hear de∣spightfully: Whoso despiseth the word, shall be destroyed, saith Salomon, Prov. 13. 13.

He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me: despiseth him that sent me, saith Christ to his seventy Disciples, Luke 10. 16.

He therefore that despiseth, despiseth not Man, but God, saith that Apostle, 1 Thessa. 4. 8.

But you will say, that there is no man so ungracious, as to despise the word of God in the mouth of his Ministers. No? What think you then of those factions, frantick spirits, that wry the mouth at every Do∣ctrine, which agreeth not with their own erronious, or peradventure blasphemous opinions? Or what do you think of those foul stomacks, that will by no means disgest the sincere milk of the word, but will rather spet it out in reproches, unlesse it be sweet∣ned with faithlesse revelations, flattering Prophesies, fair promises, false invectives, fresh intelligence, or the like frivolous ex∣travagancies, which taste like Sugar to their corrupted appetites? Or what do you think of those preposterous hearers, that come to Gods Ordinances? Not with Davids reso∣lution: To hear what God the Lord will speak, as Psal. 85. 8.

But with an Athenian prejudice: What will this babler say, as Acts 17. 18.

Neither shall the Son of God escape bet∣ter then his servants. For some said he is a good man: others said, Nay, but he deceiveth the people, John 7. 11.

Whereas in truth they deceived them∣selves. Is not this to despise both Christ and his Gospel? He that despised Moses law

died without mercy, under two, or three wit∣nesses. Of how much sorer punishment, suppose ye shall he be thought worthy, who hath trod∣den under foot the Son of God, and hath coun∣ted the bloud of the Covenant, wherewith he was sanctified, an unholy thing, and hath done despight unto the spirit of grace, saith the A∣postle to the Hebrews, Hebr. 10. 28, 29.

Wherefore let the Preacher perswade you to keep your feet, when you go into the house of God: and be more ready to hear, then to give the sacrifice of fools, Eccl. 5. 1.

That is, keep, or see to your affections, which carry about the Soul, as the feet do carry about the body: and be more ready to hear, then to give the sacrifice of fools: what sacrifice is that? why you know that under the Law, they did use to offer beasts in sacrifice.

And these, as natural brute beasts made to be taken and destroyed (do offer themselves) to speak evil of the things, that they under∣stand not, and shall utterly perish in their own corruption, according to that of Peter, 2 Pet. 2. 12.

But take heed, that ye do hear the word of God attentively, reverently, and obedi∣ently.

First, take heed, that ye hear attentively.

We finde that the Lord commended Mary, for attending to his Sermon: when her sister Martha accused her for neglecting his ser∣vice, Luke 10. 39. &c.

Attention is the Lords own work: for it was the Lord that opened the heart of Li∣dia, that she attended unto the things, which were spoken of Paul, Acts 16. 14.

And the Lord himself will reward it. We are all here present before God, to hear all things, that are commanded thee of God, saith that good Centurion to St. Peter, Acts 10. 33.

Here was a Testimony of their attention. And the holy Ghost fell on all them that heard the word, verse 44.

There was the reward of their attention. They received the gift of the holy Ghost. A gift so precious, that it is impossible for any to value it, but onely such as have true∣ly received it.

Secondly, take heed that ye do hear re∣verently. Receive with meeknesse the ingraft∣ed word, which is able to save your souls, Ja. 1. 21.

And for this cause thank we God without ceasing (saith Paul) because when ye received the word of God, which ye heard of us, ye re∣ceived it, not as the word of men, but (as it is in truth) the word of God, 1 Thes. 2. 13.

Contrary to these are they (who proud of their own parts) do creep into the sheep∣fold of Christ, to put the whole flock into a confusion: endeavouring (not to obtain grace from Christ) but to disgrace the faith∣full Ministers of Christ. And to that pur∣pose, where they cannot take occasions of offence, they will be sure to make occasions of offence: Neither can the most weighty, and well-grounded arguments suffice to si∣lence their illiterate impudence.

They have said, with our tongue will we pre∣vail, our lips are our own, who is Lord over us, according to that of the Prophet, Psalm 12. 4.

But contrary to that of the Apostle: My brethren, be not many Masters, Ja. 1. 3.

These trouble-truths (in spight of hu∣mane learning) are gifted men: Yet it is probable, that they take unto themselves, more then what is given them. I have not sent these Prophets: yet they ran, I have not spoken unto them, yet they prophesied, saith the Lord, Jer. 23. 21. They say not with our Saviour: who hath ears to hear, let him hear, Mat. 13. 9. But like themselves, who hath a tongue to speak, let him speak. Yet nei∣ther will they allow any thing to be well spoken: but what they speak by them∣selves,

or by their Disciples, who do onely speak themselves.

These are they, that say, they have got∣ten the pattent of the spirit wholy to them∣selves, and their assigns: and that they have the onely true light in their own dark Lan∣thorns.

But we may choose to believe them: For we must believe God, rather then men.

And our God sendeth us: To the Law, and to the Testimony, and telleth us: that, if they speak not according to this word, it is, because there is no light in them, Isa. 8. 20.

And therefore, so long as they reject this word, their pretended light is like to doe them but little good. But judge of them, say they, we may not: For they are all spi∣tual.

And he that is spiritual, judgeth all things, yet he himself is judged of none. According to that of the Apostle, 1 Cor. 2. 15.

Truely, we need not: The Spirit of God hath long since judged them, and pointed them out, as men before of old ordained unto this condemnation: And that both by the Son of God himself, Mat. 24. 24.

And likewise by divers of his Apostles: By Paul 2. to Tim. 3. to the 10th. By Peter, 2. Pet. 2. By Jude, Jude 4. to the 20th.

In many other places they are lively de∣scribed, but in these so exactly discovered, both for time and manners, that they can∣not hide themselves from any: save onely from those silly Souls, whom they themselves have most miserably blinded and bewitch'd: whose lamentable condition is much to be pitied.

Now as Jannes and Jambres withstood Moses, so do these also resist the truth: Men of corrupt mindes, reprobate concerning the Faith: But they shall proceed no further. For their folly shall be manifest unto all men, as theirs also was. This is our Lords promise under the hand of one of his principal Se∣cretaries, 2 Tim. 8, 9.

And thirdly, take heed that ye do hear obediently. Behold, to obey, is better then sa∣crifice, and to hearken, then the fat of Rams, saith Samuel, 1 Sam. 15. 22.

But unto the wicked God saith, what hast thou to do to declare my statutes, and that thou shouldest take my Covenant in thy mouth? see∣ing thou hatest instruction: and castest my words behinde thee: This the Lord by his anointed, Psal. 50. 16, 17.

And thus the wisdom of God by King Sa∣lomon. Because I have called, and ye refused: I have stretched out my hand, and no man re∣garded.

But ye have set at naught all my councel, and would none of my reproof: I also will laugh at your calamity, I will mo••k when your fear cometh, &c. Pro. 1. 24. &c. But who∣soever cometh to me, & heareth my sayings, and doth them: I will shew you to whom he is like, he is like a man which built an house, and digged deep, and laid the foundation on a Rock: and when the flood arose the stream beat vehemently upon that house, & could not shake it: for it was founded upon a Rock, saith Christ, that Rock and foundation of our faith, Luke 6. 47, 48.

Truely, whosoever shall take heed what he heareth: And how he heareth, according to the preceding particulars. I am confi∣dent that he shall neither be barren, nor un∣fruitfull in the knowledge of our Lord Jesus Christ. Thus have I indeavoured to shew you: both, that faith is obtained by hear∣ing: And likewise what, and how you shall hear: so, as that you may obtain faith.

But there is yet a question, which may be demanded in this case: And it will be this. May not faith be obtained by reading? I answer, that I doubt not, but it may.

For as in hearing we receive the word of God by the ear: so in reading we receive the word of God by the eye. Now the word of God is that incorruptible seed whereby

we are regenerate & born again, 1 Pet. 1. 23. And it is not material how we do receive this seed; provided, that we do receive it into honest hearts, and keep it, and bring forth fruit with patience, as Luke 8. 15.

For by this means faith is both produced and improved. Neverthelesse, it is a very rare thing to get faith by reading: And therefore reading is not to be compared to hearing in this particular.

For first, the word of God is full of deep mysteries, very hard to be understood with∣out much industry, even by the strongest apprehension. Without controversie, great is the mystery of godlinesse: saith our Apostle, 1 Tim. 3. 16.

Is it an easie matter to conceive rightly of the Godhead, essentially and personally?

Or of the two Covenants, the one of Works, and the other of Grace. And that the last should be first, according to Gods contract and ordination; though last, ac∣cording to mans use and expectation?

Is it an easie thing for a man to see Christ in the promise to Adam, and the fathers be∣fore the floud? Or in the Covenant of Grace revealed unto Abraham, and confir∣med by the seal of Circumcision to himself and his beleeving posterity, till their deli∣verance

out of the Aegyptian bondage? Or afterwards in the ceremoniall Law, wherein he was exhibited, or holden forth more co∣piously, though yet obscurely in types and shadows, until his coming in the flesh? Is it an easie thing for a man rightly to un∣derstand Gods Evangelical purposes, in gi∣ving the moral Law (that exact copy of the covenant of works?) And his several ex∣tents & limitations intended in his Gospel?

Truly, if these and the like difficulties do not require an exact industry, & a super∣ordinary judgement: I have no judge∣ment at all. And therefore, Lean not to thine own understanding: saith the wise man, Prov. 3. 5.

Doubtlesse, it is this kind of self-confi∣dence, that hath thus obscured the light of the Gospel with so many anti-christian er∣rours. A wise man will hear, and will en∣crease learning: saith Salomon, Prov. 1. 5.

As the Aethiopian Eunuch was riding in his charet, and reading the Prophet Esaias: Philip ran thither unto him, and said, Ʋn∣derstandest thou what thou readest? And he said, How can I, except some man should guide me? Acts 8. 28.

Verily, he hath need of a good guide, that shall dive for faith in this deep my∣stery.

Even the mystery which hath been hid from ages, and from generations; but now is made manifest unto the Saints of God: Col. 1. 26.

But you may say, Do we not see, that in these dayes many ignorant and unlearned persons: even they that cannot, or can but very hardly read: do neverthelesse take upon them to teach the word of God pub∣lickly, and with much confidence, whilest men of great learning, and such as have im∣proved their knowledge, and judgement by a long continued exercise, and industry, are slighed, and neglected.

This indeed we find to be true by la∣mentable experience, neither hath the di∣vell a more destructive engine to batter and beat down the truth: or to bring the Gospel into contempt, and unto confusion. For doth not the Apostle Peter say?

That in his brother Pauls Epistles there are some things hard to he understood, which they that are unlearned and unstable, wrest, as they do also the other Scriptures, unto their own destruction; with this caveat: Ye therefore, he loved, seeing ye know these things before, beware least ye also being led away with the errour of the wicked, fall from your own stedfastness, 2 Pet. 3, 16, 17.

But they Object, that Christ did advertise his Apostles, saying: Take no thought how or what ye shall speak, for it shall be given you in that same hour, what ye shall speak, Mat. 10. 19.

True: But this was in case of their own defence: where the Saviour charged his A∣postles not to be carefull to provide them∣selves of any cunning or artificiall excuse: but to commit themselves confidently to the Lord, for their protection and assistance: who will undoubtedly stand with them, and strengthen them in all such trialls. As Saint Paul did afterwards finde by experience, 2 Tim. 4. 17.

But in other cases, and places, especially in the house of God. Be not rash with thy mouth, and let not thine heart be hastie to utter any thing before God. Saith that king∣ly Preacher. Eccles. 5. 1, 2.

And amongst Pauls admonitions to Ti∣mothie: Study (saith he) to shew thy self ap∣proved unto God, a workman that needeth not be ashamed: rightly dividing the word of truth, 2 Tim. 2. 15.

But were not the Apostles ignorant and unlearned men?

They were so: And it was very much agreeable to Gods wisdom, to choose such,

as were neither cunning Statesmen: nor elo∣quent Oratours: least his Gospel should be suspected, to have been invented by po∣licy, or maintained by sophistry.

My speech and my preaching was not with enticing words of mans wisdom, but in ade∣monstration of the spirit, and of power. That your Faith should not stand in the wisdom of men, but in the power of God: Saith that learned Apostle, 1 Cor. 2. 4, 5.

But those ignorant men had an incom∣parable master: who could as well inable, as command them to speak or do, whatsoever was expedient or necessary to the publica∣tion, and confirmation of his Truth and Gospel, which appeared most manifestly in that he personally impowered them to work miracles, Mat. 10. 1. And soon after his ascention inriched them with the gift of the holy Ghost in a visible manner, where∣by They began immediately to speak with other tongues, as the Spirit gave them utterances, Acts 2, 3, 4.

And whosoever can make it appear, that he is truely qualified with these extraordi∣nary indowments: I shall easily allow him that title of an Apostle: which many novices do now usurpe merely by vertue of their ig∣norance. Or otherwise, I need not fear to

say unto them as our Saviour some time said unto the Sadduces.

Ye erre because ye know not the Scriptures nor the power of God, Mat. 22. 29.

Secondly in obtaining faith reading is not comparable to hearing: for though a man hath never such an excellent appre∣hension: yet the nature of man is gene∣rally proud, and partiall to his own incli∣nations. Insomuch, that when he meeteth with any exhortation, or reproof, that crosseth, or contradicteth his beloved cor∣ruptions, he is easily inclined to pass it by: as a thing little materiall to his purpose, he will not readily fasten it upon himself And by this means he seldom or never ac∣quainteth himself with the doctrine of self-deniall, whereas our Saviour saith whosoever will come after me, let him deny himself. Mar. 8. 34. And truely till a man feeleth himself sinking under the weight of his corrup∣tions: and utterly lost in all his other ex∣pectations: he will hardly lay hold upon the Son of God to save him.

And whosoevet doth not lay hold upon him by the hand of a saving faith, he must perish eternally. He that beleeveth on the Son hath everlasting life: and he that belee∣veth not the Son, shall not see life: but the

wrath of God abideth on him, John 3. 36.

But shall a man come to the knowledge of his own corruptions rather by hearing then by reading?

I answer that it is the more promising way by much: for whereas a man may fa∣vour himself in reading: yet the word of God in the mouth of his minister, is, or ought to be powerfull and impartiall.

For if I yet pleased men, I should not be the servant of Christ saith Paul. Gal. 1. 10.

And to this purpose it was, that the same Apostle did give that forcible charge to his beloved Timothie. I charge thee therefore be∣fore God (saith he) and the L••rd Jesus Christ, who shall judge the quick and the dead at his appearing, and his kingdom: Preach the word, be instant in season, out of season, reprove, rebuke, exhort with all long-suffering, and do∣ctrine, 2 Tim. 4. 1, 2.

And I doubt not but I may say, of re∣proof, as the Apostle said of Chastening. No reproof, for the present, seemeth to be joy∣ous, but grievous: nevertheless, afterward it yeeldeth the peaceable fruit of righteousnesse unto them, that are exercised thereby, Heb. 12. 11.

But he that being often reproved, hardeneth his neck, shall suddainly be destroyed, and that

without remedie, saith Solomon, Pro. 29. 1.

Thirdly reading is not so necessary as hearing: Because we find no such precept, or command for the one, as for the other.

The priests lips should keep knowledge: and they should seek the Law at his mouth: for he is the messenger of the Lord of Hosts. Malac. 2. 7. And if the church of the Jews, were to seek the Law, at the mouth of the sacrificing Priest: How much rather are we to seek the Gospel at the mouth of the minister of Christ? For if the ministration of condemnation be glo∣ry: much more doth the ministration of righte∣ousnesse exceed in glory. Saith the Apostle, 2 Cor. 3. 9.

Wherefore my beloved brethren, let every man be quick to hear, slow to speak. Saith James. Ja. 1. 19.

And the Spirit of God crieth out seaven times in the second and third Chapters of the Revelation. He that hath an ear let him hear, what the Spirit saith unto the Churches.

Fourthly, we find no such promise made to reading, as is made to hearing.

Incline your ear, and come unto me: hear, and your soul shall live: And I will make an everlasting covenant with you even the sure mercies of David: saith the Lord by his Prophet, Isa. 55. 3. And thus his onely Son:

verily, verily, I say unto you: he that heareth my word, and beleeveth on him that sent me, hath everlasting life: and shall not come into condemnation, but is passed from death to life, John 5. 24.

And fiftly, we have no president, or ex∣ample of any that beleeved by reading: But we find that many thousands beleeved by hearing, Acts 2. 41. and 4, 4. and 13. 48. and 17. 12.

For it pleased God by the foolishnesse of preaching to save them that beleeve, 1 Cor. 1. 21.

And you know, that preaching hath its relation to hearing, and not to reading.

But you will say: to what purpose then do we bring up our children to reading? or what do we with our Bibles, and other godly books? if reading in them be so un∣necessary, as you say it is?

Good Christians: I pray mistake me not, I do not say it is unnecessary: But I say, it is not so necessary or commodious for the getting of faith, as hearing is.

The word which we read in the book, is not so powerfull; so full of spirit and life, as that which we hear from God, by the mouth of his ministers. The words that I speak unto you, they are spirit, and they are life, saith our Lord Christ, Joh. 6. 63.

Nevertheless I am so farr from condemn∣ing reading (although it may be much a∣bused, as the best things too often are) That I commend it for a beneficiall, and a blessed excercise to all sorts of people, both unbeleevers, and beleevers. For in re∣lation to unbeleevers. First it prepareth them for hearing; by acquainting them with the history, and making them familiar with the body of the Scriptures. And you know that a man will more freely and willingly receive and entertain that, which is familiar unto him, then that, which is strang, or un∣known: unless he be of such an Athenian, or Atheisticall spirit, as to spend his time in nothing else: but either to tell, or to hear some new thing as Acts 17. 21.

Secondly, it inableth them to hear with the greater discretion: and the more rea∣dily, to find out the severall places of Scrip∣ture cited by the Minister, either at the present, or at their better leisure.

The Jews to whom Paul preached at Be∣rea were commended for the more noble: In that they received the word with readi∣ness of mind, and searched the Scriptures daily whether those things were so. Acts 17. 11. Therefore many of them beleeved. vers. 12. And as for the true beleevers (who are

neither wedded to their own understand∣ings, nor captivated by their own corrupti∣ons: For the Spirit of God is with them. And where the Spirit of God is, there is liberty. 2 Cor. 3. 17.

To them, I say, reading is yet more pro∣fitable and proper: For it serveth to assist their memories, to improve their medita∣tions: and likewise to strengthen, and con∣firm their Faith.

And questionless it was principally for these ends, and purposes: that the Apostles did write their Epistles to be read in divers churches or congregations, which they de∣dicated to the Saints of God.

Such are, were in Christ Jesus by faith: whereunto they had been formerly convert∣ed by hearing the Gospell preached unto them, either by the Authours of the same Epistles, or by some other of the Apostles or Evangelists.

And therefore I say unto all men, women, and children concerning reading, and hear∣ing: as Paul some time said to the Corin∣thians concerning spirituall gifts, and pro∣phesying, 1 Cor. 14. 1.

Desire reading, but rather that ye may hear. For faith cometh by hearing: and hear∣ing (cometh) by the word of God (preach∣ed)

How can they hear without a preacher, saith the same Apostle, Rom. 10. 14.

Now the reason why I have thus taken upon me to answer this question concern∣ing reading is this.

Because many think to excuse themselves very well from attending upon God in his publick Ordinances: by pretending that they do benefit themselves as much by read∣ing good books at home.

But truely they do very mightily deceive themselves.

He that knoweth God, heareth us: he that is not of God, heareth not us: hereby know we the Spirit of truth, and the Spirit of errour. Saith that loving and beloved Disciple, John 4. 6.

WE are now come to answer the fift and last Question, compleatly perti∣nent to the examination of this Beleevers evidence: which is this. How shall a man know whether he hath this saving faith, or not? That we may possess our selves of a right understanding, in a matter of such conse∣quence: let us exactly consider that place of the Prophet Jeremy. Where he compa∣reth or likeneth a faithfull person to a

goodly Tree, that is richly planted, well rooted, full of sap, flourishing, fair, and fruit∣full.

You shall finde in the seventeenth of the Prophesie of Jeremy, at the seventh and eighth verses. In these words: Blessed is the man that trusteth in the Lord, and whose hope the Lord is.

For he shall be as a Tree planted by the wa∣ters, and that spreadeth out her roots by the River, and shall not see when heat cometh: but her leaf shall be green, and shall not be care∣full in the year of drought: neither shall cease from yielding fruit.

First, this Tree is richly planted: For she is planted by the waters. And Job telleth us: That though a Tree be cut down, and that the root thereof wax old in the earth: yet through the sent of water, it will bud, and bring forth boughs like a plant, Job 14. 7, 8, 9.

Secondly, she is well rooted: for she spreadeth out her roots by the River, she spreadeth out her roots, and that by the River.

Not by filthy, myery, or muddy waters: but by the pure and pleasant streams.

When the Lord had planted a Garden in Eden, with every Tree, that was pleasant to the sight, and good for food. He provided

a River to water the Garden, Genes. 2. 10.

And it was the first commendation of the land of Promise: That it was a good land, a land of brooks of water, of fountains, and depths, that spring out of vallies and hills, Deut. 8. 7.

Thirdly, she is full of sap: The Trees of the Lord are full of sap, saith the Psalmist, Psal. 104. 16.

And how can she be otherwise, seeing she is so richly planted, and so well rooted: And therefore she shall not see, or be sensible when the parching heat passeth over her.

Fourthly, this Tree is flourishing, for her leaf shall be green. Her leaf shall not wither, saith the Prophet David upon the like oc∣casion, Psal. 1. 3.

Fifthly, she is fresh and fair, and so she shall continue: For she shall not be carefull in the year of drougth, she shall put forth beautifull buds, and blossomes never the lesse.

Sixthly, and lastly, she is fruitfull, very fruitfull. For she shall not cease from yielding fruits.

But you will say, what resemblance, or likenesse is there between this flourishing Tree, and a true believer?

I answer, let this be alwayes considered,

that those things, which are spoken of this fruitfull Tree are natural: and those things that are to be spoken of the faithfull man are spiritual, and then we shall finde, that they agree in all these particulars.

For, as this natural Tree is richly plant∣ed, well rooted, full of Sap, flourishing, fair, and fruitfull. So the spiritual man is like∣wise richly planted, well rooted, full of sap, flourishing, fair, and fruitfull. The ground wherein he is planted is Jesus Christ: His root is faith, his sap is love, his green leaves are gracious professions, his fair and beautifull blossoms are blessed and holy desires, and his good fruits are godly performances, or good works.

And whosoever shall thus resemble this flourishing Tree, according to these six pro∣perties: I dare avouch him for a true be∣liever.

And therefore we will now begin to ex∣amine, whether we be in the faith, according unto these particulars.

First, we must be richly planted: That is, we must be planted into Christ.

We finde that they, which are made par∣takers of the benefits, and blessings of Jesus Christ, are called Trees of righteousnesse, the planting of the Lord, Isa. 61. 3.

Verily, we are all originally wilde slips, every man and woman must say with David: Behold, I was shapen in iniquity, and in sin did my mother conceive me, Psal. 51. 5.

This is a very bad ground to thrive upon. This is all the comfort, that we have re∣ceived, or may expect to receive from our earthly old man: For in Adam all die.

And therefore it is necessary that we be removed, and planted into the heavenly new man. For as in Adam all die: even so in Christ shall all be made alive, as in 1 Cor. 15. 22.

Hereby we shall injoy a double benefit. Namely, the benefit of Christs death: and the benefit of his resurrection.

For if we have been planted together in the likenesse of his death: we shall be also in the likenesse of his resurrection, saith the Apostle, Rom. 6. 5.

Where he teacheth us: that whosoever is planted into Christ, according to the like∣nesse of his death: he shall be also planted into Christ, according to the likenesse of his resurrection.

For in that he died, he died unto sin: but in that he liveth he liveth unto God. Likewise rec∣kon ye also your selves to be dead indeed unto sin: but alive unto God, through Jesus Christ

our Lord, saith the same Apostle in the same Chapt. at the 10. and 11. verses.

But it may be demanded, how a man may be said to be dead indeed unto sin? seeing that so long as a man liveth in the flesh, he shall never be altogether free, from the lusts of the flesh: the snares of the world, and the assaults of Satan, which will continually pro∣voke unto sin, and sometimes prevail, even in the most sanctified Soul: the best dispo∣sed, and the most retired Christian under heaven?

Insomuch that Paul cries out.

The good that I would, I do not: but the evil which I would not, that I do, Rom. 7. 19.

And in the 23. verse of the same Chapter.

I see another Law in my Members, warring against the Law of my minde, and bringing me into captivity to the Law of sin, which is in my Members. And the Apostle James.

In many things we offend all, James 3. 2. And likewise John the beloved. If we say that we have no sin, we deceive our selves, and the truth is not in us, 1 John 1. 8.

I answer, that I understand these words: dead indeed, for very near dead, or even as good as dead: And not for totally, or abso∣lutely dead. For so, I conceive, a man shall never be dead, indeed, unto sin: untill this

corruptible shall have put on incorrupti••n, and this mortal shall have put on immortality: then (and not till then) shall be brought to passe the saying that is written. Death is swallowed up in victory, 1 Cor. 15. 54. And therefore how the Perfectionaries dare to give God the lie, and their own consciences the blinde baffle, is a thing beyond mine apprehen∣sion.

Neverthelesse, as there are certain symp∣tomes, or signes, or accidents, by which we may be able to judge, when a man is natu∣rally a dead man (as we say) or at least so far spent, that there is no hope of his reco∣very: and that before his Soul hath utterly forsaken his body. So if we shall consider the same symptomes, or signes, after a spiri∣tual manner: we shall be able thereby to conjecture, when a man may be said to be dead indeed unto sin, before he is wholy freed from the corruption of nature.

There are many signs, that may confirm our judgements in this particular. I shall instance onely four: Namely, losse of appe∣tite, losse of speech, losse of memory, and losse of motion.

The first is losse of appetite, and that is when sin begins to be odious, or loathsome. The Soul of the wicked desireth evil, saith the wise man, Prov. 21. 10.

But when a man beginneth to die unto sin: that which before was his desire, is now become his disease: he loaths that most, which formerly he most longed after.

We read that David being in a hold: and a garrison of the Philistines in Bethlehem: Da∣vid longed, and said: Oh, that one would give me to drink of the water of the Well of Bethlehem, which is by the Gate. And three mighty men brake through the Host of the Phi∣listines, and drew water out of the Well of Bethlehem, that was by the Gate, and took it and brought it to David: Neverthelesse, he would not drink thereof, but poured it out un∣to the Lord, or before the Lord: And he said: be it far from me, O Lord, that I should doe this: Is not this the bloud of the men, that went in Jeopardy of their lives? Therefore he would not drink it, 2 Sam. 23. 14, 15, 16, 17.

This was much in a King to deny himself in that, which even now he so vehemently desired. But little, or nothing in compari∣son of that repugnancy, or opposition, that is usually found to be in the Saints of God. For whereas, before their effectual calling and conversion, their carnal desires may peradventure be so pressing, and importu∣nate upon them: that they can devour wid∣dows houses, drink iniquity like water, and

work all uncleannesse with greedinesse. Yet when (through the grace of God) they be∣gin to be sensibly sick of sin: their appe∣tites are so strangely altered, that they do not onely dislike and distaste every thing that is unlawfull: but likewise they do ut∣terly abhorre it, as it is odious, or displea∣sing in the sight of God.

They abstain from all appearance of evil, according to that precept of the Apostle, 1 Thes. 5. 22.

This is one sign, whereby we may disco∣ver, when a man may be said to be dead un∣to sin. Another is losse of speech.

The tongue (saith the Apostle) is an unruly evil, full of deadly poison, James 3. 8.

And David describing a wicked person; saith, That he oasteth of his hearts desire and blesseth the covetous, whom the Lord abhorreth, Psal. 10. 3.

Yet his mouth is full of cursing and deceit, and fraud: under his tongue is mischief and vanity, verse 7. Indeed it is a rare thing to hear a wicked man speak well. For out of the abundance of the heart, the mouth speak∣eth, saith our Saviour, Mat. 12. 34.

But when the recollected Christian beco∣meth so speechlesse: That no corrupt com∣munication will proceed out of his mouth:

but that he putteth away all bitterness, and wrath, and anger, and clamour, and evll speaking, with all malice: And that he cannot suffer fornication, and uncleanness, and covetousness to be once named, nei∣ther filthiness, nor foolish talking, nor jest∣ing, which are not convenient. According to the severall exhortations of the Apostle. Ephe. 4. 29. 31. and 3, 4.

I say the loss of this, and the like ungod∣ly language, is another evident symptom, whereby we may pronounce such a one to be dead unto sin. A third sign is loss of me∣mory.

It is a sad thing to consider what an e∣verlasting memory a carnall man hath con∣cerning those things that are evill. He can sooner forget a thousand great benefits, then one small offence. And so in all other particulars, his memory may be called, the ready Register, by whom all his flesh-plea∣sing vices are entered upon record.

And when his opportunity will not li∣cense him to commit them, it is no little recreation for him to remember them.

The children of Israel wept, and said: we remember the fish which we did eat in E∣gypt freely; the Cucumbers and the Melons, and the Leekes, and the Onyons, and the Gar∣lick,

Numb. 11. 4, 5. But the children of Belial laugh and say, we remember since we could have satiated our lusts with variety of strong flesh: commanded the tongues, and hands of so many tall fellows: purcha∣sed so many acres by meer policy, sate so many dayes and nights together at game∣ing: caroused so many cups to a health, and spent so many crowns at a sitting. Thus they delight their memories in the contem∣plation of their own mischiefs: As enemies to the crosse of Christ, whose end is destru∣ction: whose God is their belly, whose glory is their shame, who mind earthly things. Ac∣cording to that of the Apostle, Phil. 3. 18, 19.

But when any one of these unhappy heads shall so lose his memory, as that he shall forget those delights, which he conceived in the time of his former lewdness: when the remembrance of all his fore-passed sins is become so grievous and offensive unto his soul: that he can cordially and constantly cry out with the Apostle: What fruit had I then in those things, whereof I am now asham∣ed: for the end of those things is death, Rom. 6. 21.

Truely we may be confident to say con∣cerning such a man; that he is dead unto sin.

The fourth and last is a most infallible sign, And that is loss of motion.

When a man hath so utterly forsaken the love of sin, that he can by no means be re∣duced, or restored thereunto.

The divell can no longer seduce him: The world cannot win him, neither can the lusts of the flesh allure him: so far forth as to afford them any hope of his future obe∣dience: I will not say, but they may inforce their charming drugs upon him, as if one should force drink into the mouth of a dead man. But his soul doth so extreamly abhor all means of recovery, that nothing will stay with him, nothing can work upon him.

Haply the loss of Appetite may be resto∣red by a skilfull Physitian: so may the loss of speech, and the loss of memory too: Pro∣vided that the patient be willing to receive the medicine, and that his body is able to assist it. But when the patient will not o∣bey, or if his body cannot cooperate: we say that such a man is absolutely a dead man. Doubtless in every spirituall conflict the divell is very industrious to preserve his declining patient.

And to that purpose he presenteth him with his guilded pills, and his perfumed

potious, his cordials, and his restoratives: in expectation of a speedy cure. But when the soul, perceiving his pretence, so sets it self against his blind Receipts: that nothing can move it, nothing work upon it, so as to return it to its former vomit.

Then that happy body, that is the cabi∣net, or companion to such a blessed soul: may chearfully give thanks unto the Father, which hath made him meet to be partaker of the inheritance of the Saints in light: having delivered him from the power of darknesse, and translated him into the kingdom of his dear Son: In whom he hath redemption through his blood, even the forgivennesse of sins. As in Collo. 1. 12, 13, 14.

This man is undoubtedly dead indeed unto sin: And so consequently he is planted into Christ, according to the likeness of his death.

And whosoever is planted into Christ ac∣cording to the likeness of his death: he is likewise planted into Christ according to the likeness of his resurrection, as we have formerly observed out of those words of the Apostle, Rom. 6. 5. But it may be de∣manded: when a man may be said, to be planted into Christ, according to the like∣ness of his resurrection?

I answer: when he is alive unto God, through Jesus Christ our Lord. For as by the vertue of Christs death, we are dead unto sin: so by the vertue of his resurrection, we are alive unto God. Therefore we are buried with him by baptisme into death: that like as Christ was raised up from the dead by the glory of the Father even so we also sh••uld walk in newnesse of life, Rom. 6. 4. And whosoe∣ver walketh in newness of life upon the true account of a new creature: he onely is alive unto God, in, or through Jesus Christ our Lord.

Again, it may be demanded: How a man may know, and assure himself, that he is planted into Christ, according to the likes ness of his resurrection. To which I answer.

That this he shall finde by his resem∣blance, or likeness to this Tree of righte∣ousness, by which the Lord sets forth a true Beleever.

And therefore let him first consider if he be well rooted. You know that when a tree is removed, it may be said, to be dead, as in relation to that ground out of which it is taken; And therefore, that it may live again, it is necessary that it be replant∣ed. And for that purpose, the husbandman doth commonly make choice of a better,

and a more fertile soyl, then that from which it did Naturally or Originally pro∣ceed. That so it may be the more inrich∣ed, and the better inabled to spread forth its root, and to bring forth fruit accord∣ingly.

And that it may appear to thrive, and prosper: the principall care to be taken is this. That it be well rooted, For the life of the plant consisteth in the root.

We are all by nature unprofitable shoots, sprung from old Adam: that degenerate shrub: and have neither roote, nor fatness, nor fruit in our selves: And therefore it is needfull that we be plucked from our corrupted stock; and that we be planted or graffed into the good olive tree: the ground and foundation of all our hopes, and happiness: which is Jesus Christ: as that Apostle most excellently insinuateth, Rom. 11. 17. to 25.

And the roote whereby we stand is Faith: saith the same Apostle in the same place, vers. 20.

And to this purpose, he likewise exhort∣eth the Colossians: That they be rooted and built up in Christ, and established in the faith, Col. 2. 7. We may therefore conclude from the premisses, that whosoever is desirous

to assure himself, that he is effectually plant∣ed into Christ, according to the likeness of his resurrection: And so consequently that he is an undoubted heir to that eternall Inheritance, as it appeareth, Revel. 20. 6.

• He is First to examine himself: whether he be well rooted in Christ by Faith.
• Secondly whether he aboundeth with the Sap of Love.
• Thirdly, whether he flourisheth with the green leaves of a gracious Profession.
• Fourthly, whether he be full of the beau∣tifull blossoms of blessed and holy desires.
• And fiftly, whether he be fruitfull in the good works of Godliness.

In the first place (I say) he must examine whether he be well rooted in Christ by Faith.

But you will say: how shall we do that? Truely the Apostle Paul hath left us a very good rule for this purpose, Col. 2. 23.

Where, having certified the Colossians of some speciall benefits which they were to receive by Christ: he propoundeth unto them this condition. If ye continue in the faith (saith he) grounded, and setled, and be not moved away from the hope of the Gospell.

This is an excellent rule: and it is an elegant expression, called by the Rhetori∣tians

Climax seu gradatio: a mounting to these four degrees. First, we must continue in the faith. Secondly, we must be grounded in the faith. Thirdly, we must be setled in the faith, and Fourthly, not we must be moved away from the hope of the Gospell: which in another place he calleth the word of faith: as, Rom. 10. 8.

First, it is a good evidence that we are well rooted in Christ by faith, if we conti∣nue in the faith. Our Saviour speaketh in his parable of the sower; of some That receive the word with joy: but they have no roote: and therefore, though for a while they beleeve, yet in time of temptation they fall away, Luke 8. 13.

You see that these are said to beleeve for a while but they continue not in the faith: because they have no roote. But if we be rooted in Christ by faith: we shall cortinue in the faith, we shall not be like the waves of the sea, driven, and tossed with everystorm of temptation: with St. James his double minded men, that are unstable in all their wayes, James 1. 8.

Nor like Weather-cocks, to turn our No∣ses into every puff of opinion: with S. Pauls silly women laden with sins, led away with di∣vers lusts, ever learning, and never able to come

to the knowledge of the truth, 2 Tim. 3. 6, 7. Neither shall we be any more like Children tossed to and fro, and carried about with every winde of Doctrine, by the fleight of men, and cunning craftinesse whereby they lie in wait to deceive, Eph. 4. 14.

But building up our selves on our most holy faith, and praying in the holy Ghost: we shall keep our selves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life, Jude 20. 21.

They that will believe according to the times, or according to the men of the times, may sometimes happen upon the right faith: but they will hardly continue any long time in the faith. Simon the Sorcerer believed, and was baptized also, Acts 8. 13. Yet when he failed in his ends, his faith also failed. Indeed, who would not be believers, or at least, who would not pretend to be belie∣vers, being invited thereunto by such plau∣sible fair promises: As that they shall dip their feet in the bloud of their enemies, and tread them down like the mire in the streets.

That they shall ride on the high-places of the earth, and be the onely men of com∣mand, and authority: That they shall pur∣chase Lands and Lord-ships: And that they

shall build great and fair houses, and injoy them peaceably, powerfully, and plenti∣fully.

Would not the sweet expectations of these, and the like glorious priviledges, and prerogatives transport the Souls of sinners into the bodies of Saints: And make them believe, whensoever, and whatsoever their Prophet pleaseth? But how shall we conti∣nue in the faith, when these hopes fail us? Verily, these inducements unto faith are so proper to the flesh, that I cannot imagine how they should proceed from the Spirit: Or how they should perswade to any other then a temporary faith, being in themselves so temporary, and uncertain. But especi∣ally, seeing they are so extreamly contrary to the lives, and Doctrine of Christ, and his Apostles.

For first, our Lord Jesus Christ in the time of his temporal life, was so far from the de∣sire of revenge: that he prayed for his great∣est enemies, Luke 23. 34.

So far from ambition, that he made him∣self of no reputation: and took upon him the form of a servant, Phil. 2. 7.

So farre from covetousnesse, that rather then he would once yield unto the Devil: he refused all the Kingdoms of the world, Mat. 4. 8, 9, 10.

So far from the pleasures of a Pallace: that he had not where to lay his head, Luke 9. 58.

And so far from outward Pompe: That he was despised, and rejected of men, a man of sorrows, and acquainted with grief: and we hid, as it were, our faces from him; he was de∣spised, &c. Isa. 53. 3.

Neither were the lives of his Apostles much lesse inglorious, or uncomfortable then that of their Master.

For I think that God hath set forth us the Apostles last, as it were men appointed to death, for we are made a spectacle to the world, and to Angels, and to men, saith St. Paul, 1 Cor. 4. 9.

And in the same Chapt. Being defamed, we intreat: we are made the filth of the world, and are the off-scouring of all things unto this day, verse 13. And secondly, concerning their Doctrine: we finde that they directed the way by faith unto salvation, through difficulties, dangers, and distresses, and not through flattering, and flesh-pleasing feli∣cities.

Whosoever will come after me, let him deny himself, and take up his Crosse and follow me, saith Christ our Lord, Mar. 8. 34.

Whosoever will come after Christ into his

Kingdom of glory: he must deny himself of all his conceited deserts, and in all his car∣nal desires: and he must take up his Crosse, he must willingly submit to all manner of afflictions: And he must follow Jesus his Lord general in his Kingdom of grace: he must not fail, or faint by the way, but, hold on his course with a constant and continual confidence.

And in the 24. of Mat. at the 9. verse, and so forwards, he acquainteth his Disciples with more particular ingagements.

They shall deliver you up to be afflicted, (saith he) and shall kill you, and ye shall be hated of all Nations, for my name sake. And then shall many be offended, and shall betray one another, and shall hate one another. And many false Prophets shall arise, and deceive many. And because iniquity shall abound, the love of many shall wax cold. But he that shall endure to the end, the same shall be saved, verse 13.

And unto the Angel of the Church in Smyr∣na: Fear none of those things which thou shalt suffer: behold, the Devil shall cast some of you into prison, that ye may be tried, and ye shall have tribulation ten dayes: be thou faithfull unto death, and I will give thee a Crown of life, Rev. 2. 10.

In like manner the Apostle Paul confir∣ming the Souls of the Disciples, tells them: That we must through much tribulation enter into the Kingdom of God, Acts 14. 22.

And thus the Apostle Peter: Beloved, (saith he) Think it not strange concerning the fiery trial, which is to try you: as though some strange thing hapned unto you. But rejoyce, in as much as ye are partakers of Christs suffer∣ings: that when his glory shall be revealed, ye may be glad also with exceeding joy, 1 Pet. 4. 12. 13.

But you will say: These are sad invita∣tions, either to perswade unto faith, or to continue in the faith. I answer, that I won∣der not if they seem so to a common appre∣hension: to such a one as is led meerly by sense, and the light of nature: unto which these things are so extreamly irksome and offensive.

But if we shall take the Spirit of God for our guide, and shall thereby be inabled to judge, not according to the appearance, but to judge righteous judgement: as our Lord advi∣seth, Joh. 7. 24.

We shall then finde that these sad-seem∣ing preparations do proceed from very ne∣cessary principles. For afflictions and cros∣ses of all kindes do first direct us towards faith.

Secondly, they do bring us unto faith.

And thirdly, they doe continue us in faith.

First (I say) they do direct us towards faith: and that through these three pas∣sages: As first, through making us sensible of our sins. When the Sons of Jacob were distressed in the Land of Egypt, they then considered the sin, that they had many years before committed against their bro∣ther Joseph in the Land of Canaan. And they said one to another: we are verily guilty concerning our brother, in that we saw the anguish of his Soul, when he besought us, and we would not hear: therefore is this di∣stresse come upon us, Gen. 42. 21.

And thus the Church in the Lamentati∣ons: Woe unto us that we have sinned, for this our heart is faint, for these things our eyes are dim, Lam. 5. 16. 17. Secondly, through humbling us for our sinnes. This we see in the example of Manasseh, who (being for∣merly of an abominable conversation) yet when he was in affliction: he besought the Lord his God, and humbled himself greatly be∣fore the God of his fathers, 2 Chron. 33. 12.

And in that confession of his Church: We lie down in our shame, and our confusion cover∣eth us, for we have sinned against the Lord our

God, Jer. 3. 25. And thirdly, through break∣ing us off from the course of our former er∣rours and iniquities. Bofore I was afflicted I went astray: but now have I kept thy word, saith David, Psal. 119. 62.

And the same Prophet speaking concer∣ning the wicked, The Lord (saith he) shall hear, and afflict them: for, because they have no changes, therefore they fear not God, Psal. 55. 19.

Secondly, distresses, and afflictions do lead us unto faith, and that by shewing us the unhappinesse of the world, and of all worldly expectations, either inward, or out∣ward, in our selves, or from others: And so by sending us to the Lord for sure con∣solation. My flesh, and my heart faileth me: but God is the strength of my heart, and my portion for ever, saith good David, Ps. 73. 26.

The Son dishonoureth the Father, the Daugh∣ther riseth up against her Mother: the Daugh∣ter in Law, against her Mother in Law, a mans enemies are the men of his own house: Therefore I will look unto the Lord, I will wait for the God of my salvation, my God will hear me, saith his afflicted Church, Mic. 7. 6, 7. When the ship is covered with Waves: then the Disciples run unto Christ, saying: Lord save us, we perish, Mat. 8. 25.

And he, whom we call the Prodigal, being pinched by the extremity of want, and ne∣cessity, resolved to return unto his father, Luke 15. 18. And thirdly, corrections, or afflictions do continue us in the faith: by assuring us of Gods love, and fatherly affe∣ction:

In disposing of our afflictions,

In comforting us in our afflictions. And,

In delivering us out of our afflictions.

First, in disposing our afflictions, or in vi∣siting us with afflictions, as fatherly chastise∣ments: For whom the Lord loveth he chasten∣eth, and scourgeth every Son whom he receiveth: If ye endure chastening, God dealeth with you as with Sons, for what Son is he whom the Father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye Bastards, and not Sons, Hebr. 12. 6, 7, 8. And, as many as I love, I rebuke; and chasten, saith the Son of God, Rev. 3. 19.

Secondly, afflictions do continue us in the faith, by assuring us of Gods love in comforting us in our afflictions. In all their affliction he was afflicted, and the Angel of his presence saved them: in his love, and in his pity he redeemed them, and he bare them, and carried them all the dayes of old, saith the Prophet, Isa. 63. 9.

And thus the Apostle: Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort: who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort, wherewith we are comforted of God, 2 Cor. 1. 3, 4. And third∣ly, by assuring us of Gods love, in delivering us out of our afflictions.

Many are the afflictions of the righte us, but the Lord delivereth him out of them all, Psal. 34. 19.

And the same Prophet having recorded many great deliverances, which the Lord usually worketh for his people in their se∣veral distresses, and extremities in his 107. Psalm: he concludeth with this Rule of di∣rection: whoso is wise (saith he) and will ob∣serve those things, even they shall understand the loving kindnesse of the Lord, verse 43.

And he that rightly understandeth the loving kindnesse of the Lord: will certainly rely upon him, by faith, as an everlasting, and infallible refuge.

But you will say: Is this all the happinesse that a Believer must expect in this life? Doth not the Apostle tell us: That godlinesse is profitable unto all things, having promise of the life that now is, and of that which is to come?

1 Tim. 4. 8. To the first part of this questi∣on, I answer. That there is such solid hap∣pinesse in affliction well qualified: as none, but a true Believer can rightly apprehend, and therefore I will referre the censure to such a one, as the onely competent Judge in this case. And to the second part, I answer. That without doubt the Apostle did speak no other, then what was dictated unto him by the Spirit of God: that holy Spirit, that never deluded nor deceived any man. But let us take heed, that we deceive not our selves by expecting other kindes, or degrees of profit, then the Lord in his wisdom sees to be beneficial for us. Serve the Lord with all your heart, and turn ye not aside, for then should ye go after vaine things, which cannot profit, nor deliver, saith Samuel, 1 Sam. 12. 20.

And for the promise of the life that now is, (or of the things belonging to the life that now is) we must know, that we may not be altogether our own carvers: But must willingly submit our selves unto the Lord: both for the time, the quality, and the quan∣tity. Jacob, Joseph, David, and the Church of the Jews in general; were servants, and greatly distressed, before they came to be Masters and men of Authority. Job, Mor∣decay,

and Manasseh were more prosperous in their beginning, and end: then in their middle age. Lot, Asa, and Josiah seemed most unhappy in, and towards the end of their dayes. Yet these were all approved of God: and such upon whom he bestowed very remarkable favours.

Neither do I remember any of Gods most successefull servants, that suffered not their several interruptions, or alterations in their outward happinesse, either at one time, or another: who will appoint me the time? saith the Lord, Jer. 5. 44.

And therefore every good Christian will say unto the Lord with the Prophet David: My times are in thy hand, as Psal. 31. 15.

Secondly, for the quality: Peradventure the dearest Childe of God may sometimes desire such things, as are very inconvenient. Hezekiah, that good King desired to be re∣nowned for his precious things: his Silver, and his Gold, &c. 2 Kings 20. 13. But it threatned the ruine of his posterity, ver. 18. And that godly King Josiah desired a victo∣ry over Necho, King of Egypt: But he sought his own destruction: For thereupon he re∣ceived his deaths wound in the valley of Megiddo, 2 Chron. 35. 22. James and John, the Sons of Zebedee, and the Disciples of

Christ desired that they might sit, the one on his right hand, and the other on his left, in his glory, Mar. 10. 37. But he answered, ye know not what ye ask, verse 38.

And Peter the Apostle desired to know more of his Lords minde, then his Lord was minded to reveal, and was reproved with: what is that to thee? John 21. 22.

We see here, that there are mistakes a∣mong the godly: But what may be expected from such, as suppose that gain is godliness? Truely, it is to be suspected, that riches, honour, and preferment, with the like out∣ward additions have made many seekers. For all seek their own, not the things which are Jesus Christs, Phil. 2. 21.

I will not say, but a man may desire a competency, or a sufficiency, agreeable to his calling, or condition: but not primarily, or principally. Seek ye first the kingdom of God, and his righteousnesse: and all these things shall be added unto you, saith Christ our Lord, Mat. 6. 33.

Lay hold on the substance, and then doubt not of the circumstance. For it is the Lord that maketh poor, and maketh rich, 1 Sam. 2. 7.

But they that will be rich, fall into tempta∣tion, and a snare, and into many foolish, and

hurtfull lusts, which drown men in destruction and perdition, 1 Tim. 6. 9.

And lastly, concerning the quantity: It is a rare thing for a man to see, when he hath enough: we say, much would have more. Yet commonly the more we have, the less good we do with it, and the more loath we are to part from it. We consume our dayes in hunting after increase: and (though we live never so long) yet we die unsatisfied. He that loveth silver, shall not be satisfied mith silver: nor he that loveth a∣bundance with increase. Saith the preacher, Ecles. 5. 10.

Whereas if we could truely consider that of our Saviour where he saith: A mans life (or the happiness of a mans life) consisteth not in the abundance of the things: which he possesseth, Luke 12. 15. Certainly our con∣versation would be more without cove∣tousness: and we should be better content with such things as we have, seeing the Lord hath said, I will never leave thee, nor forsake thee. According to that of the A∣postle, Heb. 13. 5. This is a sore evil under the sun: yea even among the saints of God.

Baruch the Scribe was faithfull unto the Lord: yet he desired more then the Lord was pleased to allow him: And therefore

the Lord sent Jeremiah to say unto him. Seekest thou great things for thy self? seek them not: for behold I will bring evil upon all flesh, saith the Lord, but thy life will I give unto thee for a prey in all places whither thou goest, Jer. 45. 5.

I will not say but a rich man may be a true beleever. But charge them, that are rich in this world, that they be not high minded, nor trust in uncertain riches: but in the living God, who giveth us richly all things to enjoy: That they do good, that they be rich in good works: ready to distribute, willing to communicate: laying up in store for them∣selves a good foundation against the time to come, that they lay hold on eternall life. Saith Paul to Timothy: 1 Tim. 6. 17, &c.

Thus you see, that though it is very true, that godliness is profitable unto all things, having promise of the life that now is: yet the best of Gods people may deceive them∣selves either in the time, the quality, or the quantity. And therefore it is necessary, that we moderate our desires: or rather that we refer them wholy to Gods all-seeing and all-searching wisdom.

And whosoever shall thus continue in the faith, by patient waiting upon the Lord in time of Adversity: and by moderating his

affections in time of prosperity, with this confidence, that whatsoever he doth or suffereth, it is all through Christ which strengtheneth him. It is a very good sign, that he is well rooted in Christ by faith.

Another sign is, to be grounded in the faith: If ye continue in the faith, grounded, &c.

And to be grounded in the faith (I con∣ceive) is to beleeve upon good ground. It is to be feared that in these last dayes (these perillous times) we have too many that do build their faith upon very slight and slippery grounds.

As upon temporary promises, good suc∣cess, revelation, traditions, or self-worthi∣ness. By which they decei••e both them∣selves; and generally all the simpler self-ended sort of people. In whom the God of this world hath blinded the minds of them that beleeve not: least the light of the glo∣rious Gospel of Christ, who is the image of God should shine unto them. As in the 2 Cor. 4, 4.

And well may the Apostle call it the glorious Gospel: not onely in regard that it bringeth us unto glory, or for that God is so much glorified thereby. But principally be∣cause that whatsoever God purposed, or per∣formed, In, by, or cencerning his said Gospel:

he did it altogether in relation to the ad∣vance of his immortall glory.

And in testimony of this truth: I beseech you, let us First consider this glorious Gos∣pel in the Originall thereof: even in this eternall covenant of grace: concluded and agreed upon between God the Father, and his onely begotten Son, for and on the behalf of mankinde, before the foundation of the world.

By vertue whereof we were elected, and predestinated before the world began.

And we shall finde, that in this great de∣sign: the Lord did wholy aym at his own glory.

Bl••ssed be the God and Father of our Lord Jesus Christ (saith St. Paul) who hath blessed us with all spirituall blessings in heavenly pla∣ces in Christ. According as he hath chosen us in him before the foundation of the world; that me should be holy and without blame before him in love: Having predestinated us unto the a∣doption of children by Jesus Christ to him∣self, according to the good pleasure of his wil: To the praise of the glory of his grace. Ephes. 1. 3, 4, 5, 6.

Secondly, let us consider our redempti∣on: and see how that relateth to Gods glo∣ry: The Son of God being about to suffer,

and so compleat the work of our Redem∣ption. Father save me from this hour (saith he) but for this cause came I unto this hour, Father glorifie thy name (glorifie thy name in the redemption of sinfull man even by the death of thine own sinless Son)

Then came there a voice from heaven saying: I have both glorified it, and will glo∣rifie it again, Jo. 12. 27, 28. I have both glo∣rified it from everlasting, and I will glorifie it again to everlasting.

And excellent to this purpose is that of the Apostle. Ye are bought with a price (saith he) therefore glorifie God in your body, and in your Spirit, which are Gods, 1 Cor. 6. 20.

Thirdly, he created us for his glory. Bring my Sons from farr (saith the Lord) and my Daughters from the ends of the earth: even every one that is called by my name, for I have created him for my glory, Isa. 43. 6, 7.

Fourthly, it is for his glory, that he pre∣serveth us.

For my name sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off: behold, I have refined thee, but not with silver: I have chosen thee in the furnace of affliction: for mine own sake, even for mine own sake will I do it: for how should

my name be polluted, and I will not give my glory to another, Isa. 48. 9, 10, 11.

Fifthly, it is for his own glory that he calleth us. Ye are a chosen generation, a royal priestho••d, an holy nation, a peculiar people, that ye should set forth the praises of him, who hath called you out of darknesse into this mar∣vellous light, 1 Pet. 2. 9. And whose offereth praise, glorifieth me, saith the Lord, Psalm 50. 23.

Sixthly, he justifieth us for his own glory. Thy people shall be all righteous: they shall in∣herit the land for ever, the branch of my plant∣ing, the work of my hands, that I may be glori∣fied, saith the same God, Isa. 50. 21.

Seventhly, he sanctifieth us for his own glory. I am the true Vine (saith the Son of God) and my Father is the husband-man, eve∣ry branch in me that beareth not fruit, he ta∣keth away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit, John 15. 1, 2. And in the 8. verse.

Herein is my Father glorified, that ye bear much fruit. And this I pray (saith St. Paul) that your love may abound yet more and more in knowledge, and in all judgement. That ye may approve things that are excellent, that ye may be sincere, and without offence, till the day of Christ: being filled with the fruits of righte∣ousnesse,

which are by Jesus Christ, unto the praise, and glory of God, Phil. 1. 9, 10, 11.

And lastly, it is for his glory, that he sa∣veth us. Father (saith our Lord Jesus Christ) I will that they also, whom thou hast given me, be with me where I am, that they may behold my glory, which thou hast given me, Joh. 17. 24. And this shall he accomplish most compleat∣ly: when he shall come to be glorified in his Saints, and to be admired in all them that be∣lieve, 2 Thes. 1. 10.

See here how infinitely the glory of God is interessed in all his Evangelical actions, and concessions: As namely, in his Election, Redemption, Creation, Preservation, Voca∣tion, Justification, Sanctification, and Salva∣tion of the Sons of men.

And doest thou want a sure ground for thy faith? Cast away all execrable opini∣ons of humane perfections, and performan∣ces. As truely as I live, all the earth shall be filled with the glory of the Lord, saith Almigh∣ty God, Numb. 14. 21.

Ingage thy Soul therefore boldly upon this eternal design of Gods glory: with this assurance, that it can never perish: so long as the God of all power, and glory is able to preserve it.

This (I am confident) is the soundest,

and the most substantial foundation, that any Christian can build upon: having its Warrant from the manifold wisdom of God. Ground thy self therefore firmly thereupon: and then doubt not, but thou art well root∣ed in Christ by faith.

Thirdly, to be setled in the faith: is a very good argument, that we are well root∣ed in Christ by faith. To be setled: that is, to be confirmed, or established in the faith: according to that of this Apostle, Col. 2. 7.

And this is done chiefly by observation, and experience. Doest thou desire to be setled in the faith? Observe Gods mercy, and loving kindnesse towards thee: Prospe∣ring thine honest endeavours in the works of thy lawfull calling: blessing thee in thy person, and in thy posterity, providing for thy necessities, preserving thee from thine enemies, comforting thee in all thine affli∣ctions, delivering thee out of thy distresses, and graciously answering thee in thy fer∣vent prayers, and supplications. But espe∣cially, consider what great things God hath done to thy Soul. In weaning it from the world, redeeming it from the bondage of sin, and Satan: Translating it from dark∣nesse unto light, supplying it with good mo∣tions, and godly desires, fixing it firmly

upon thy Lord and Saviour: And working it to the willing obedience of faith and love. If thou shalt thus apply thy self to see the good hand of God upon thee, and to feel the sweet influence of his holy Spirit within thee. Thou shalt come to know God expe∣rimentally. Thou shall know, that thou know∣est him. According to that of the Apostle, 1 John 2. 3.

With Job, Thou shalt know that thy Re∣deemer liveth, Job 19. 25.

With David, thou shalt know that God fav••ureth thee, Psal. 41. 11.

With Paul, Thou shalt know the Lord Je∣sus Christ, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death, Phil. 3. 10.

And thou shalt know, that if thine earth∣ly house of this Tabernacle were dissolved, thou hast a building of God, an house not made with hands, eternal in the heavens: with the same Apostle, 2 Cor. 5. 1.

And when these, and the like observati∣ons have brought thee to this, and the like experience. And experience hath setled thee in the faith: Then thou shalt know likewise, that thou art well rooted in Christ by faith.

Fourthly, we must not be moved away

from the hope of the Gospel: This is the last sign expressed in this gradation.

The Devil hath fear, but no hope: The Reprobate hath hope, but no fear: I mean no filial fear. He may sometimes in spight of his heart, fear to appear in Gods presence, as he is a just Judge. But he cannot at any time, or by any means fear to offend God, as he is a loving Father: for he cannot con∣ceive him so to be, he cannot rightly ap∣prehend him under that notion upon any present condition whatsoever.

And as his fear is commonly desperate, so his hope, is alwayes doubtfull and dange∣rous. He is soon moved away from his hope; for his hope is not the Hope of the Gospel.

But the true Believer cannot be moved away from the Hope of the Gospel: It is the sure and steadfash Anchor of his Soul, Hebr. 6. 19.

I cannot say, but a ship, when she rideth at Anchor, may be tumbled, and tossed by a violent Tempest: yet so long as her An∣chor continueth firm and stedy, she rideth securely, be the storm never so outragious: But if her Anchor faileth her, her danger is dreadfull, especially if the Channel where she rideth be Rocky, narrow, or otherwise unsafe.

Even so the Soul, that is sustained by Hope, may peradventure be moved, or sha∣ken by some strong distemper. Neverthe∣lesse, so long as her hope remaineth sound, setled, and stedfast: she is able to bear up in the greatest extremity. But if she be quite moved away from the hope of the Gospel; 'tis dangerous that she is lost for ever.

And the rather, for that the whole Ocean is not so full of Rocks, and showls, & quick∣sands, wherewith to bulge, and break a cra∣sie vessel, as the wild world is full of snares, offences, and temptations to ruine, and de∣stroy a silly Soul.

But you will say: what is the difference between an ordinary Hope, and this Hope of the Gospel? I answer, that an ordinary hope is commonly carnall: but this hope of the Gospel is altogether spiritual.

And they differ in these particulars.

First, in their Authour: The carnal hope proceedeth of the Devil, or Satan. It was he, that gave hope to the woman, that she should not die in her transgression, Genes. 3. 4.

It was he, that gave Ahab hope of good successe, 1 Kings. 22. 21.

And it was Satan that filled the heart of

Ananias, with hope that his Hypocrisie should not be discovered, Acts 5. 3.

And he feeds, and fills us with these false hopes, in his malice, and emnity to man∣kinde: For he is our adversary, who as a roar∣ing Lion walketh about, seeking whom he may devour, 1 Peter 5. 8.

But it is God that giveth us this Gospel-hope, and that of his love, and grace. It is our Lord Iesus Christ himself, and God even our Father, which hath loved us, and hath gi∣ven us everlasting cons••lation, and good hope through grace, 2 Thes. 2. 16.

Secondly, they differ in their foundation: The carnal hope is commonly built upon casualties, upon perhaps, o•• peradventures: When Balak besought B••lam to curse the people of God. Come, I pray thee (saith he) I will bring thee to another place: peradven∣ture it will please God, that thou mayest curse me them from thence, Num. 23. 27.

But this Gospel hope is built upon Christ, that never-failing foundation.

The riches of the glorie of this mystery a∣mong the Gentiles, is Christ in us the hope of glorie, Col. 1. 27.

Thirdly, they differ in their objects: The carnal hope aimes altogether at riches, ho∣nours, pleasures, long life, or the like world∣ly

injoyments, vanity of vanities (saith the preacher) vanity of vanities; all is vanitie, Eccles. 1, 2. But the Gospel hope looks upon the Lord Jesus Christ, which is our hope, saith the Apostle, 1 Tim. 1. 1. And eternal life which God, that cannot lye, promised be∣fore the world began, Tit. 1, 2.

Or if she meets with any worldly good, as necessary to this present life: she lookes upon it, not as a reward, but as a blessing from her God in Christ.

Fourthly, they differ in their evidence For what hath a carnall man to shew for all his hopes, but onely his own blinde con∣ceptions and imaginations: whereas the Gospel hope is evidenced by Gods holy word.

For whatsoever things were written afore∣time, were written for our learning: that we through patience and comfort of the Scri∣ptures might have hope, Rom. 15. 4.

Fifthly, they differ in their effects: for the carnall hope doth onely serve to har∣den us in sin, and so to run us up to ruine, and destruction.

But every man that hath this hope in him (this Gospel hope) he purifieth himself, even as God is pure, 1 John 3. 3.

And lastly, they differ in their alliance

or society: The carnall hope confederates it self with doubts, distrusts, and a distract∣ed conscience. And therefore Zophar tel∣leth Job: That the hope of the wicked shall be as the giving up of the Ghost, Job. 11. 20. But this Gospel hope is the companion of faith and love, and that unto the benefit of both. For as this hope supporteth and sustaineth her mother faith in her tedious travail towards eternal happiness. So like∣wise she comforteth and confirmeth her sister love, by assuring her that her labour is not in vain in the Lord.

And therefore the Apostle hath most fit∣ly placed her between them both, 1 Cor. 13, 13.

Having thus considered this Rule of the Apostle according to the four degrees thereof: we finde. That whosoever conti∣nueth in the faith, even in the furnace of affliction.

That groundeth his faith upon that e∣ternall design of Gods glory. That is setled in the faith by the constant observation, and experience of the favour and loving kindness of God in Christ: And is not moved away from the hope of the Gospel. He may without any doubt assure himself: That he is well rooted in Christ by Faith.

NOw, in the second place, if we desire to know whether we beplanted into Christ, as trees of Righteousnesse: we must consider whether we be full of Sap: And this Sap is Love.

For as the Root draws fatness from the soyl, and sends it through the body or the stem, in the Sap to every Member, Bough, and Branch: supplying every part with life and nourishment, according to its place and property.

Insomuch that in the Root it may be called life: In the Body nourishment, In the Leaf greenness, In the blossom sweetness, and in the Fruit juice.

So faith draws vertue from the Lord Christ Jesus, and send it through the bles∣sed soul in love, to all the powers and fa∣culties thereof, thereby inriching every spirituall grace, according to its proper use and action. It maketh and preserveth faith unfained: Hope unwearied, charity open-hearted, Humility undisguised, Pa∣tience undistracted, Prayer delightfull, Thanksgiving cheerfull, and obedience fruitfull,

To every grace it giveth life, luster, and

sincerity, which without Love, are dull, deceitfull, and hypocriticall.

I cannot well tell, where I should begin, or how to end in the just commendations of this incomparable blessing. There are many affections, or strong, and powerfull motions of the minde, as joy: grief, Hope, Fear, Hatred, and the like. But when affe∣ction is simply, and singularly, nominated, without any other addition: you know we take it usually for Love. By which we may conceive and understand that Love is the absolute affection. It is also said, that a good thing the more common it is, the better it is: And love is common unto e∣very creature, that onely hath the benefit of sense: They do all generally love them∣selves, their seed, their food, their fellows, and their friends: or whatsoever is most precious to their instinct or inclination. Yet Love in man is of a nobler strain, in regard that it proceedeth, or should proceed from reason, and discretion: But when this Love, extracted by true faith from God the onely substance of pure Love, is placed upon God in Christ, and the image of God in man: The onely sound and unsuspected Objects, Mat. 22. 37, 38.

Then verily it is of wondrous use.

First, it becomes the nourse of pregnant faith, to cherish; and improve her precious fruit, strengthening, decking, and beautify∣ing every infant grace, which would other∣wise grow crooked, deformed, and contem∣ptible.

'Tis faith that seales our interest in Christ: But such a faith as works by Love, saith Paul Gala. 5, 6. Faith if it hath not works is dead, saith James Ja. 2. 17. Yet Faith with works is nothing without Love; as saith believing, working, loving Paul 1 Cor. 13. 2, 3.

True faith and Love have such a strict re∣lation, they cannot live the one without the other. And therefore if our Love be not sincere we have great reason to suspect our faith.

And in the second place we finde that Love is Christ his cognisance or livery, whereby he will have his Disciples known.

By this shall all men know ye are my Dis∣ciples, (saith he) if ye have love one to ano∣ther, Jo. 13. 15.

And it is a most compleat robe, it hideth all our infirmities, and deformities: yea all our sins, and transgressions.

Love covereth all sins saith Solomon, Pro. 10. 12.

And therefore blessed is the man, that weares it. Blessed is he, whose transgression is forgiven, and whose sin is covered. Psa. 32. 1.

This, in all likeness, is that wedding gar∣ment, for want of which, the Intruder was cast out of the bride chamber, into utter darkness, Mat. 22. 12, 13. And it is an ever∣lasting Ornament: It never faileth, 1 Cor. 13. 8.

Our faith and Hope, will help us into heaven, and there they leave us: but our endless Love will enter with us, where it shall surpass in strength, in sweetness, and perfection: as much as having exceedeth hopeing, or injoying excelleth believing.

But every one, that loves himself, will say: though Love be such a precious livery, yet it is not so costly as 'tis common.

I hope we are not so ungracious, or so ungratefull, but we love the Lord.

Neverthelesse wise Solomon informs us That he that trusteth in his own heart, is a fool, Pro. 28. 26. And therefore let not us delude our selves in matters of such infi∣nite concernment: by trusting to our own deceitfull hearts, without a serious exami∣nation.

We shall not finde it so easie a matter to lovc God really, as most men unadvisedly imagine.

For first our Love is as narrow as G••ds e∣lection: Gods election is the first wheel, that moveth in this great work. It is he, That hath chosen us in Christ before the foundation of the world; that we should be holy, and with∣out blame before him in love, Ephes. 1. 4.

And therefore, untill we have given di∣ligence to make our election sure, by inqui∣ring into the soundness of our faith: we have great reason to suspect our Love.

Secondly, if we have not the Spirit of God: we have not the love of God: For Love is a prime fruit of the Spirit, Gal. 5. 22.

Thirdly, if we do not love the children of God: we do not love God, For every one that loveth him that begat: loveth him also, that is begotten of him, 1 John 5. 1.

Fourthly, if we do not keep Gods words, we do not love God. For if any man love me he will keep my words, saith the Son of God, John 14. 23.

Fifthly, if we be not carefull to keep Gods commandments, we do not love God: For this is the love of God that we keep his commandments, 1 John 5. 3.

Sixthly, if our hearts be not circumcised, if our hearts be not broken, and humbled for sin, so that our carnall corruptions are mortified, and our sinfull lusts, and affecti∣ons

subdued, in some good measure, we cannot love God. For the Lord thy God will circumcise thine heart, to love the Lord thy God with all thine heart, and with all thy soul, saith Moses, that man of God Deut, 30. 6.

And Seaventhly, if we do love the world; we do not love God.

If any man love the world, the love of the Father is not in him, 1 John 2. 15.

Now it will be necessary for us to exa∣mine our selves in order to these seaven particulars: And if we shall then presume that we love God: we are in the next place to consider, what manner of Love it is, wherewith we do love him.

For we must know, that there is a false Love, as well as there is a true Love: the love of an harlot, as well as the love of a virgin. The love of an harlot, is First mer∣cenary: secondly hypocriticall, thirdly in∣constant, and fourthly contemptible.

First, I say, the love of an harlot is mer∣cenery, when Tamar deceived Judah by playing the harlot she said unto him what wilt thou give me? Gen. 38. 16.

And probably there may be many, that do seem even unto themselves to love God very dearly: when as yet the secret inquisition of their heart, is: what shall we get by it?

what pleasure, what profit, what prefer∣ment: They say with the wicked, what can the almighty do for them, Job. 22. 17. Naa∣man the Syrian will go to the Prophet in Samaria, 2 Kings 5. 9. But it shall be to be cleansed of his outward leprosie: And be∣ing cleansed: he will thenceforth offer nei∣ther burnt-offering nor sacrifice unto other gods, but to the Lord, vers. 17. But in this thing the Lord pardon thy servant (saith he) that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand: and I bow my self in the house of Rimmon, when I bow down my self in the house of Rimmon: The Lord pardon thy servant in this thing, verse 18. He will be still an ido∣later, rather then he will lose the counte∣nance of the king his master. This is the mercenary love of an harlot, for which the Divell accused Job: though very injurious∣ly, Job. 1. 9, 10.

Secondly, the love of an harlot is hypo∣criticall: doubtless Sampsons harlot Dalila did profess very much affection towards him, before she could win him to tell her, wherewith he might certainly be bound: But if her love had been reall and sincere, she would not have delivered him into the hands of the Philistines, As Jud. 16. 18, &c.

This was Judas his charity to the poor, Jo. 12. 4. &c.

And his love to his Lord, Mat. 26. 49.

And this is the love of all such as will serve both God and Mammon.

Thirdly, the love of an harlot is uncon∣stant, when God complained of Judah for her inconstancy, and apostacy: Thou hast played the harlot (saith he) with many lo∣vers, Jer. 3. 1.

And truly that love, which is mercenary, must needs be unconstant: that which was bought, will be sold: The love of a poor passive Christ will never continue long in a mercenary bosom. And whosoever loveth God, for giving: will cease to love, if God shall cease to give, or at least, if he shall take away that, which he formerly did give.

This is one of the Divells surest weapons, and it is to be feared, that there are but few Jobs to beat him at it.

And lastly the love of an harlot becom∣eth contemptible. Thus saith the Lord: because thy filthiness was poured out, and thy wicked∣ness discovered through thy whordoms with thy lovers, &c. Behold therefore I will gather all thy lovers, with wbom thou hast taken pleasure: and all them which thou hast loved, with all them that thou hast hated: I will even gather

them round about against thee: and will dis∣cover thy nakedness unto them, and they shall see all thy nakedness, Ezek. 16. 36, 37. And I will also give thee into their hand, &c. verse 39.

And, to conclude with this particular, observe the shamefull end of Jezebel, 2 Kings 9. 30. &c.

But the virgins love is of another nature, Because of the favour of thy good oyntments, thy name is as ointment poured forth: therefore do the virgins love thee, saith the chaste spouse unto her loving Lord Chap. 1. 3.

You know that a pleasant sent or savour hath nothing that is outwardly beneficiall: but being drawn in with the breath, it re∣fresheth, and comforteth the inward parts.

And oyntment, or unction, or anoynting, do signifie unto us the Spirit of God, 1 Joh. 2. 20.

Wherewith their blessed Bridegroom was anointed to be their Priest, their Prophet, and their King: And by the influence of the same Spirit, the very name of Jesus Christ infuseth both life, and sweetnesse into all his Saints, and therefore do their Virgin chaste Souls love him. Thus it appeareth that the Virgins Love unto her Lord is nei∣her mercenary, nor carnal: but most pure,

and spiritual. And it is most excellently compleated through these four passages.

• First, it is improved by Contemplation.
• Secondly, it is manifested by Profession.
• Thirdly, it is confirmed by Preparation.
• And fourthly, it is perfected by Practice.

When a chast Virgin first begins to love, her heart delighteth much in Contemplation: Her thoughts are very much upon the ob∣ject of her affections, alwayes meditating upon his amiable person, his outward great∣nesse, and his inward graces. In his per∣son, she considereth the beauties, or come∣linesse of his countenance, and composition.

In his outward greatnesse, she reflecteth upon his birth, his wealth, his power, deserts, and dignities. Concerning his inward gra∣ces, she recordeth his love, his goodnesse, his mercy, truth, Justice, and wisdom.

With these, and with the like sweet con∣templations she feeds her fancies, and aug∣ments her fires: For the coals of love are coals of fire, which hath a most vehement flame, Cant. 8. 6.

By this poor scantling you may partly aim at things that are incomprehensible.

Thus the sweet Soul, that is in love with Christ, with God in Christ, revolves her amo∣rous thoughts, first on the person of her

Lord and Lover. Thou art fairer then the children of men (saith she) Psal. 45. 2.

Of this you shall finde a most elegant, and excellent description, Cant. 5. 10. &c.

Where she setteth forth his beauty, sweet∣nesse, strength, and lovelinesse by way of allusion, or similitude. My beloved (saith she) is white, and ruddy, the chiefest among ten thousand: his head is as the most fine Gold, his locks are bushy, and black as a Raven, his eyes are as the eyes of Doves by the Rivers of water, washed with Milk, and fitly set: His cheeks are as a bed of spices, as sweet flowers, his lips like lilies, dropping sweet smelling myr∣rhe, his hands are as Gold rings set with the beril, his belly is as bright Ivory overlaid with Saphires, his legs are as pillars of Marble, set upon sockets of fine Gold, his countenance is as Lebanon, excellent as the Cedars, his mouth is most sweet; yea, he is altogether lovely. This is my beloved, and this is my friend, O daugh∣ters of Jerusalem.

In the second place she surveyeth his greatnesse: his outward greatnesse, accord∣ing to our apprehension, and expression.

As first the greatnesse of his birth: where she findeth that he is the Son of God, Lu. 1. 35. Not an adopted Son, or younger brother: But the onely begotten Son of God, 1 John 4. 9.

Secondly, the greatnesse of his wealth, or estate. He is the Heir of all things, Heb. 1. 2. The earth is his, and the fulnesse thereof, the world, and they that dwell therein, Psal. 24. 1.

Thirdly, the greatnesse of his power. Even the windes, and the Sea obey him, Mat. 8. 27. Yea, all power is given to him in Heaven, and in Earth, Mat. 28. 18.

Fourthly, the greatnesse of his deserts, or worthinesse. Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glorie, and bles∣sing, Rev. 5. 12.

And fifthly, the greatnesse of his Digni∣ties: He is the blessed, and onely Potentate, the King of Kings, and Lord of Lords, 1 Tim. 6. 15.

In the third place, she admireth his in∣ward essential Graces. And first his Love, that he should love her so: as to purchase her with his own bloud, Acts 20. 28.

As to die for her, Rom. 5. 6. Even a cursed death, Gal. 3. 13.

Next this, she wondreth at his matchlesse goodnesse: the goodnesse of his Love, or his goodnesse in loving her, when she deserved no such thing, as love: when no eye pitied her, to have compassion upon her, but she was cast out into the open field, to the loathing of her person, Ezek. 16. 5.

Then, even then, he passed by her, and looked upon her: and behold, her time was a time of Love, and he spread his shirt over her, and co∣vered her nakednesse, and sware unto her, and entred into a Covenant with her, and made her his own. Then he washed her, and anointed her, he decked her with the richest Ornaments, both of Jewels, and Rayment: he fed her with the chief est nourishment: And her beauty was made perfect through his comelinesse, that he had put upon her, Ezek. 16. 8. to the 15. verse.

And in consideration of these so great, so undeserved favours, she crieth out with that good Prophet David. O give thanks unto the Lord, for he is good; for his mercy endu∣reth for ever, Psal. 107. 1.

And so thirdly, she falleth upon his mer∣cy, which she cannot but mightily commend, for that so soon as she became sensible of her own lamentable condition, he then ap∣peard to her most mercifull. For no sooner did she finde her self to be by nature the child of wrath, Eph. 2. 3. And by sin the child of the Devil, 1 Joh. 3. 8.

But suddenly she perceived, that he had redeemed her to God by his bloud, Rev. 5. 9.

That when she was yet his enemy, he had re∣conciled her to God by his death, and most as∣suredly saved her by his life, Rom. 5. 10.

And all this without the least satisfaction, by, or from her self: For not by works of righ∣teousnesse that she had done, but according to his mercie he saved her, Tit. 3. 5.

And she is most confident that he will continue her, in her now happy estate: For he hath said, I will never leave thee, nor for∣fake thee, Hebr. 13. 5.

Neither can she doubt, but what he hath said, he will most certainly perform.

For she findeth Fourthly, That he is full of Grace, and Truth, John 1. 14.

Yea he is the very Truth it self, John 14. 6.

And therefore she sings with David. Her Lord is good, his mercie is everlasting and his truth endureth to all generations, Psal. 100. 5.

Nor Fifthly, is she afrighted at his Ju∣stice. But rather she rejoyceth therein.

For albeit, The wages of sin is death. Rom. 6. 23.

And every transgression, and every disobedi∣ence must receive a just recompence of reward, As Hebr. 2. 2.

Yet the law of the Spirit of life in her Lord Christ Jesus, hath freed her from the law of sin and of death, Rom. 8. 2.

And in such a case, it is not the office of Justice to condemn; but to acquit, protect, and justifie.

And sixthly she can never forget his wis∣dom, who is the wisdom of God, 1 Cor. 1. 24.

She apprehendeth, by faith, that it was he, which made the earth by his power, which established the world by his wisdom, and stretch∣ed out the heaven by his understanding, As Isa. 51. 15.

He knoweth them that are his, 2 Tim. 1. 19.

And he knoweth, how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgement to be punished, 2 Pet. 2. 9.

And she doubteth not, but she may most safely, and savingly resign her self to his direction, and disposition: For in him are hid all the treasures of wisdom, and knowledge, Colos. 2, 3.

The soul that adds a thousand fold to these, shall yet fall short a thousand thou∣sand fold of his essentiall super-excellen∣cies, and lose her self at last in admiration.

Yet by these dear indearing contempla∣tions, she acts, and strengthens, and improves her Love; and works it to a prosperous con∣diton.

For as the roote, by vertue of the Sap, causeth the tree to put forth fair green leaves.

So worketh Faith by Love, and fits the

soul (the chast soul) for a flourishing pro∣fession.

ANd now (though somewhat bashfull) yet she dares discover her affections to her friends, the sweet companions of her virgin Love.

I charge you, O daughters of Jerusalem, if you finde my beloved, that ye tell him, that I am sick of love. Saith she, Cant. 5. 8.

And therefore as the virgin lover first delighteth much to meditate upon the rare perfections of her Paramore: So in the se∣cond place, she will be talking of him very often, extolling and comending his person, parts, and properties: that so he may the better come to the knowledge, and assurance of her intire affection to∣wards him. In like manner, the love∣sick soul, that panteth after Christ, will not omit the least occasion, or opportunity of conference concerning her dear Lord: but will evermore be magnifying his goodness, loving-kindness, and the like, and setting forth the promises due thereto.

Because thy loving-kindness is better then life, therefore my lips shall praise thee, saith David, Psal. 63. 3.

And to that purpose, she consorts her self, with his true servants, & his trustie friends: whom she inviteth kindly to a sweet har∣moneous concord, and conversation. O come (saith she) let us sing unto the Lord, let us make a joyfull noise to the rock of ovr salva∣tion. Let us come before his presence with thanksgiving, and make a joyfull noise unto him with Psalms, For the Lord is a great God, &c. Psal. 94 to the 8.

And from hence she proceedeth to a more eminent, and evident Profession of her true zeal, and pure integrity: which will appear the more infallibly, by loving that, which he is known to love, and hating that, which he abhors, and hates.

Resolved thus: She findes he loveth righte∣ousnesse, and hateth wickednesse, Psal. 45. 7.

And therefore she directeth her affecti∣ons of love, and hatred towards the same Objects.

In the first place she loveth righteousness: whether it be the righteousness of faith, which justifieth the person: or the righteous∣ness of the law, which justifieth the faith of the person. For she knoweth that as the one is the cause of her justification: so the other is the evidence of her sanctification.

And this her Love appeareth very pre∣cious

upon the account of these four pro∣perties.

First, it is Cordiall, secondly, it is Con∣stant, thirdly, it is Confident, and fourthly, it is Comprehensive. First, (I say) it is cor∣diall, It is no brain-sick fancy begotten by imagination, brought forth by opinion, nursed by ignorance, and maintained by impudence.

Neither is it an outward formall profes∣sion, modalled by self-seeking, and magni∣fied by self-conceit.

These are degenerate monsters, bastard brats: abominable to her virgin brest.

She owns no other love, but what pro∣ceeds from the assurance of a saving faith, infused by the Spirit of her Lord into the hidden corners of her heart.

I sleep (saith she) but my heart waketh Cant. 5. 2. her loving heart is evermore in labour. Neither can any thing prevent, or hinder her amourous desires from running out to∣wards the righteousness of her dear Lord Because, He is the Lord her righteousnesse. Jer. 23. 6.

Secondly, her love is constant: She re∣gardeth not the face of the times, nor the course of the tide: the praise of a parasite, nor the partling of a Parrat. Neither will

she take the spirit of giddiness for her guide, least by any means she should wax wanton against Christ, and wed her self to some un∣worthy creature: like the younger widows, Tim. 3. 11.

Profits, Pleasures, and preferments may haply wooe her, but cannot win her, to leave her first Love: For she findes that he re∣proved that lightnesse in the angel of the Church of Ephesus, Reve. 2. 4.

She cannot do such desperate wicked∣ness, and sin against her blessed Saviour: who hath betrothed her unto himself in righteousness, and ratified his contract by the sweet, and precious ingagements of his Gospel.

And therfore her Love is so deeply rooted in the center of her soul, that she cannot be tossed to and fro, and carried away with every wind of Doctrine, &c. Ephes. 4. 14.

But being sincere in love, she groweth up in∣to him in all things, which is her head, vers. 15.

My righteousnesse I hold fast, and will not let it go: my heart shall not reproach me so long as I live, saith Job, Job. 27. 6.

This was a notable sign, that he loved righteousness with much constancy.

Thirdly, her love to righteousness is con∣fident: It will not be daunted nor dis∣couraged.

Though proud Haman despiseth poor Mordecay, and projecteth the destruction of himself, and all his people. As Esther 3. 6.

Yet Mordecay will not give divine reve∣rence to that ambitious upstart, Ester 5. 9.

Though Nebuchad-nezzar the mighty king of Babylon maketh an idolatrous de∣cree: and threatneth a burning fiery fur∣nace, to such as shall be disobedient there∣unto, Dan. 3. 10, 11.

Yet Shadrach, Meshach, and Abednego, the servants of the most high God; will not serve his gods, nor worship the golden image, that he hath set up, Dan. 3. 18.

Though Darius, by the policy of his pre∣sidents, and councellers establisheth a roy∣all statute: That whosoever shall ask a petition of any God or man for thirty daies, save of the King himself, he shall be cast into the den of lions, Dan. 6, 7. Yet Daniel (though he knows, that the writing is sealed) will kneel upon his knees three times a day, and pray, and give thanks before his God, as he did aforetime, Dan. 6. 10. See here how confi∣dent these godly men appeared in their love to righteousness: And read yet further, how the Lord succeeded their confidence with strange deliverances.

Cast not away therefore your confidence,

which hath great recompence of reward: for ye have need of patience, that after ye have done the will of God, ye might receive the promise: for yet a little while, and he that shall come, will come, and will not tarry, Heb. 10. 35. 36. 27.

Fourthly, her Love is very comprehen∣sive: It comprehendeth, owneth, and im∣braceth all righteousness where ever it re∣sideth.

She is not hypocritically proud: so as to say: Stand by thy self come not neer me, for I am holier then thou: like rebellions Israel, Isa. 65. 5.

But in lowliness of minde, she esteemeth each other better then her self. As, Phili. 2, 3.

Nor gainfully superstitious, to cry out Great is Diana of the Ephesians: with Deme∣trius, and his fellow craftsmen. As, Acts 19. 34.

But she acknowledgeth, That godlinesse is profitable unto all things. As, 1 Tim. 4. 8.

Nor is she insolently factious, To despise dominion, and speak evil of dignities: with the Apostle Judes filthy dreamers. As, Jude 8.

But she endeavoureth, To keep the unity of the Spirit in the bond of peace, According to Saint Pauls preswasion, Ephes. 4. 3.

I am a companion to all them, that fear

thee. Saith good David unto his God, Psal. 119. 63.

To all them that fear thee, without any exception, or limination. And the Apostle Paul commends the Ephesians: for their love to all the Saints, Ephes. 1. 15.

But you will say: 'tis very difficult, for us to know a sinner from a saint, in times of tolleration: wherein profession usurps the forme, and undermines the power of god∣liness. Thererore we shall do wisely to consider, what David saith concerning this particular. My Lord (saith he) my good∣nesse extendeth not to thee: but to the excel∣lent, in whom is all my delight, Psal. 16. 2, 3.

Or thus according to the vulgar reading. All my delight is upon the Saints: and upon such as excell in virtue. A morall vertue shall not misse of a suteable reward, if it be cordiall; though it be constrained.

This we may see in the example of Ahab, 1 Kings 21. 29.

But wo be unto you ye hypocrites, saith Christ eight times in one, and the same chapter, Mat. 23.

Neverthelesse they that are truely godly, lest they should be or partial or prejuditious, in their love to righteousnesse: do not for∣get to pray with our Apostle, that The Lord

would make them to increase and abound in love one towards another, and towards all men. As in 1 Thessa. 3. 12.

And as the virgin soul doth thus professe her fervent love unto her dearest Lord: by loving righteousnesse, which he doth love: So on the other side she doth expresse the like unfained Love by hating sin, and wickednesse, because he hateth it.

But haply you will say, the very name of wickednesse is harsh and odious: Is there a man that hates not wickednesse?

'Tis true indeed, 'tis hard to finde a man, so vile or gracelesse, but that he would seem to be an enemy to wickednesse.

But yet in practice there are very few, but do allow, commit, defend, or love it.

And therefore, first let me demand this question: when thou art set upon by any sin, dost thou resist it by the power of faith? and fight against it under Gods com∣mand? Canst thou sincerely say with god∣ly Joseph. How can I do this great wicked∣nesse, and sin against God, as Gen. 39. 9.

This is a signe thou hatest sin indeed: Or doest thou otherwise refrain from sin, for fear of shame, reproach, or punishment? Ve∣rily thou hast thy reward. But this is fear proceeding from self-love: No love to God, no hatred against sin.

Ye that love the Lord hate evil, saith the Prophet, Psal. 97. 10. And therefore second∣ly, let us consider the nature, and the pro∣perties of hatred. This hatred is no giddy frantick passion; but a mature deliberate af∣fection. Such a notorious opposite to Love, that they can never be so reconciled, as to imbrace, or favour the same object: They are agreed ever to disagree. Yet they are Twins, both strugling in one wombe, not to be parted, not to be atoned, consent begets, and emnity preserves them: For hatred lives by love, love thrives by hatred: Love first gives hatred an occasion, and hatred prosecutes loves adversaries. And there∣fore whosoever loveth God, must hate all sin as grievous unto God. Thou hast made me to serve with thy sins: thou hast wearied me with thine iniquities, saith the Lord to Israel, Isa. 43. 24.

Now we must know, that many men do much mistake themselves in this particular. A man may be inraged against sin: and yet not hate it: Yea, he may protest, and vow against it very seriously, and yet not hate it really and rightly. And therefore we may do well to consider, that hatred, which is perfect and compleat, hath these three pro∣perties.

First, it is impartial: Secondly, it is im∣petuous: And thirdly, it is implacable.

First, if it deserveth the right name of hatred, it is impartial. And therefore he that truely hateth sin: he doth hate all man∣ner of sin, and in all manner of persons.

He must hate all manner of sin: He may not hate riotousnesse, and love covetous∣nesse: hate swearing, and love lying; hate publick prophanesse, and love private per∣fidiousnesse, or the contrary. I hate every false way, saith good David, Psal. 119. 128.

And to that purpose he prayeth unto his God: saying, Incline not my heart to any evil thing, Psal. 41. 4. Doubtlesse, 'tis hard to finde a man, whose heart is not inclin'd to many evil things: But wher's that Soul a∣mongst us, that is not so wedded unto some bewitching lust, some Dalila; one bosom sin or other, of which we are inclineable to say, as Lot did sometime say concerning Zoar: Is it not a little one? Gen. 19. 20.

Yet every sin is a transgression of the Law, 1 Joh. 3. 4.

And cursed is every one, that continueth not in all things, which are written in the book of the Law to do them, Gal. 3. 10. And there∣fore the Prophet David. Search me (O God saith he) and know my heart: try me, and

know my thoughts. And see if there be any wic∣ked way in me, and lead me in the way ever∣lasting, Psal. 139. 23, 24.

And the Apostle Paul: Let us cleanse our selves from all filthinesse of the flesh and spirit, perfecting holinesse in the fear of God, 2 Cor. 7. 1.

And likewise St. Jude exhorteth: To hate even the Garment spotted by the flesh, Jude 23.

Alluding haply to those forbidden things of the Law: whereby their very Garments were defiled: And intimating to us under the Gospel: That we ought to abstain, even from all appearance of evil, according to that of Paul, 1 Thes. 5. 22.

And as we must hate sin in general, so we must hate all sinne in every person. A man would think, there had been no great cause of offence for Jehosaphat to assist Ahab in the recovery of Ramoth Gilead. They were both of the stock of Abraham, joyned in affinity, professed the same Religion, the cause was just, and the enemy an idolatrous Hea∣then.

Neverthelesse, Jehu the Seer said unto Jehosaphat the King: Shouldest thou help the ungodly, and love them, that hate the Lord? Therefore is wrath upon thee from before the Lord, 2 Chron. 19. 2. And are there not too

many amongst us, that do professe much de∣testation against the miscarriages of such, as are either averse, or unprofitable to our de∣signs: whereas a little affinity, or friendship, or faction, or the like carnal complyance will easily over-rule us to approve, and pa∣tronize, the most abomi••able actions?

Like wicked Ahab, who hated the saving truth in the mouth of Micaiah, because it was contrary to his intention, and imbraced a pernitious lye from the mouths of his false Prophets; because it was agreeable to his present resolution: as in the 2 Chron. 18.

Yea, such is the damnable deceitfulnesse of self-love, that many of us are thereby be∣witched to censure those sins most severely in others, which we our selves are ten times more notoriously guilty of.

And thinkest thou this, O man, that judgest them, which do such things, and dost the same, that thou shalt escape the judgement of God? saith Paul, Rom. 2. 3.

Verily this carnal self-love must of neces∣sity be turned into spiritual self-hatred, ei∣ther temporal, or eternal. For we are sure that the judgement of God is according to truth against them, which commit such things, as saith the same Apostle, Rom. 2. 2.

Nothing is so offensive unto God, or so de∣structive to our selves as sin: The pestilence in our bloud, the poyson in our bowels, and the sword in our sides, all these together can but kill the body, according to a temporary death: But sin is of so desperate a strain, that it destroyes both soul and body too, and hurries them into eternal torments.

And therefore he that hateth not all sin, and in all persons, chiefly in himself, his seem∣ing hatred is Hypocrisie, and his love to God, and his own Soul is nothing bettter. Therefore be not deceived, God is not mocked, Gal. 6. 7.

Secondly, hatred, if 'tis true: and perfect: it is impetuous, or violent, nothing will sa∣tisfie it but the death, or the destruction of every thing, whereon it resteth. We finde that Esau hated his brother Jacob, because of the blessing, wherewith his father had blessed him. And Esau said in his heart, the dayes of mourning for my father are at hand, then will I slay my brother Jacob, Genes. 27. 41.

And doubtlesse he had done, as he in∣tended: had not the Lord his God preserved Jacob, according to his power, Gen. 32. 11.

We likewise finde, how that the sons of Jacob did hate their brother Joseph, Gen. 37. 4.

And they consulted together to slay him, verse 20.

And if we deal more kindly by our sins, it is a sign, we are but angry with them, we do not hate them with a perfect hatred, like that of David, wherewith he did hate, the haters of his God. Do not I hate them, O Lord, (saith he) that hate thee? And am I not grieved with those that rise up against thee? I hate them with a perfect hatred, Psal. 139. 21, 22.

There are two great evils, in, and belong∣ing unto every sin: to wit, the evil of ini∣quity, Psal. 32. 5. And the evil of punish∣ment, Lam. 3. 39. Whereof the first is es∣sential, and offensive to the spirit: the se∣cond is accidental, and offensive to the flesh. And from hence it proceedeth, that the spi∣ritual man hateth sin, for the iniquity there∣of: In reference to God. But the carnal man is angry with sin, onely because of the punishment thereof, in relation to himself. God is not in all his thoughts, saith David, Psal. 10. 4.

And therefore, because he hateth not the iniquity, which he ought to hate: the punishment which he hateth, shall fall upon him, unto his confusion, Gen. 4. 13. Whilest he, which hateth that, which God doth

hate: shall surely be approved of by God, Rev. 2. 6.

And therefore it will be of special use unto us, to consider, with what vehemency, the Prophet David endeavoureth to aggra∣vate the violence, or the severity of his ha∣tred against sin, and sinners, in his 101. Psalm. Wherein he maketh divers protestations, or promises unto this very purpose: say∣ing,

I will see no wicked thing before mine eyes: I hate the work of them that turn aside, it shall not cleave to me, verse 3. A froward heart shall depart from me: I will not know a wicked person, verse 4. Who so privily slan∣dereth his neighbour, him will I cut off: him that hath an high look, and a proud heart will not I suffer, verse 5. He that worketh deceit, shall not dwell within my h••use: he that telleth lies, shall not tarry in my sight, verse 7. I will early destroy all the wicked of the land: that I may cut off all wicked doers from the citie of the Lord, verse 8.

Thus David as a King, and thus do thou, according to thy power, or do not say; that thou hast any hatred against sin.

And as that hatred which is warrantable, is both impartial, and impetuous: So in the third place 'tis implacable, never to be ap∣peased, or reconciled.

This is not hatred, to fall out with sin, or quarrel with it, at some special time, or for some extraordinary cause. For thus the most ungracious Reprobate may sometimes hate his best-beloved sin: And yet return with the Dogge to his vomit, and the Sow, that was washed, to her wallowing in the mire.

If thus the unclean spirit goeth out of a man, it is but onely to recruit his forces: he will return, and take unto himself seven o∣ther spirits, more wicked then himself, and they will enter in, and dwell there: and the last state of that man is worse then the first. According to that saying of our Saviour, Luke 11. 26. But when a man in expectation of Gods eternal Love by Jesus Christ, doth de∣dicate his love to God in Christ: the violence and perpetuity of his impartial hatred will be such against all sin, and every transgres∣sion: That he will chuse to suffer the affli∣ctions of Joseph, Psal. 105. 17, 18. Much ra∣ther then he will be reconciled to any sin, or become serviceable unto the Prince of darknesse: though with Ioseph, he be solici∣ted thereto day by day, as Gen. 39. 10.

And thus the Soul that is in love with Christ, declares it by her Christian professi∣on: especially. In loving righteousnesse, be∣cause he loves it, and hating wickednesse,

because he hates it. And having thus throughly endeer'd herself, by manifesting her affections: and fixing them upon their proper objects.

In the next place she doth prepare her∣self, to seek and entertain her princely lover.

For as the Tree that is planted in a fruit∣full soyl, doth not onely increase her sap in her self, and send it forth in flourishing green leaves: but likewise by the vertue of that sap she putteth forth her beautifull fair blossoms, whereby we are induced to con∣ceive, that she will bring forth fruit accord∣ingly.

Even so the Soul, that by a lively faith, is planted into Christ, doth not onely im∣prove her love by Contemplation, and ma∣nifest it by Profession: But likewise she most earnestly endeavoureth to fit, and confirm it by Preparation.

ANd this her hopefull preparation sets forth it self, in seeking her beloved.

It is a principal part of Iehoshaphats com∣mendations: That he prepared his heart to seek God, 2 Chron. 19. 3.

And Hezekiah, one of his successours,

both in his Kingdom, and his piety, having proclaimed a solemne Passeover: He be∣sought the Lord, saying: The good Lord par∣don every one, that prepareth his heart to seek God, the Lord God of his fathers; though he be not cleansed according to the purification of the sanctuary, 2 Chr. 30. 19.

And the Lord hearkened to Hezekiah, and healed the people, verse 20.

And in this search the loving Soul consi∣dereth, when, where, and how she may so seek her Lord: that she may soon, safely, and sure∣ly finde him: And to that purpose she doth call to minde, that the holy Ghost sets forth a threefold prescription in order to the time, when she's to seek him. First, early, Prov. 8. 17.

Secondly, continually, Chron. 16. 11.

And thirdly, evermore, Psal. 105. 4. Early in regard of opportunity: Continually in refe∣rence to constancie: And evermore in relati∣on to perpetuity.

First, early without delaying. In the morning of her youth: Remember thy Crea∣tour in the dayes of thy youth, saith that king∣ly Preacher, Eccles. 12. 1.

And thus good Obadiah to Elijah: I thy servant fear the Lord from my youth, 1 Tim. 18. 12.

Secondly, continually without wavering: For he that wavereth is like a wave of the Sea, driven with the winde, and tossed: Let not that man think, that he shall receive any thing of the Lord, James 1. 6, 7.

And thirdly, evermore without revolt∣ing, or apostatizing: He that endureth to the end shall be saved, saith the Son of God, Mat. 10. 22.

It is registred of Asa, That he did that, which was good and right in the eyes of the Lord his God, 2 Chron. 14. 2.

Neverthelesse, it is a notable blemish to his integrity, that towards his latter end: In his disease he sought not to the Lord, but to the Physicians, 2 Chr. 16. 12.

And thus the love-sick Soul will seek her Lord early, least having withdrawn himself: she seek him but cannot finde him, and call him, but he gives her no answer, as Cant. 5. 6.

She will seek him continually, least he cometh in a day, when she looketh not for him, and in an hour that she is not ware of, Mat. 24. 50.

And she will seek him evermore, least she be unprovided at his last coming, and the door be shut against her, as it fared with the foolish Virgins, Mat. 25. 10.

And in the second place she doth consi∣der,

where she may safely seek for her be∣loved. And is resolved that this must be in his Ordinances; and especially in his word: which is sometimes called the Scriptures, ac∣cording as he himself hath taught her: say∣ing, Search the Scriptures, for they are they, which testifie of me, John 5. 39.

And therefore the Prophet David profes∣seth unto the Lord: That he rejoyceth at his word, as one that findeth great spoiles, Psal. 119. 162.

And the faithfull spouse in the Canticles desireth to hear the voice of her dear Lord saying, Thou that dwellest in the gardens, the companions hearken unto thy voice: cause me to hear it Cant. 8. 13.

But I conceive it may be Objected, That we may hear severall voices speaking in the holy Scriptures: and therefore how shall we know the voice of Christ, from other voices? I answer, it is true indeed, the Scri∣pture do discover unto us severall voices: especially the voice of God in his law, and the voice Christ, or of God in Christ, in his Gospel. And they are so frequently, and so diversly mixed or intermingled the one with the other, according to the wonderfull wisdom of the Spirit, and that both in the old and new Testaments: that it requireth

a good and a willing understanding, to di∣stinguish rightly between them.

For all that is contained in the new Te∣stament, although we do generally call that the Gospell, is not to be understood as the voice of the Gospel, or the voice of Christ according to his Gospel, Every idle word that men shall speak, they shall give account there∣of in the day of judgement. There is the voice of the law in the midst of the Gospel, Mat. 12. 36. Neither may we think, that whatsoever is found in the old Testament, which is commonly called the law, is to be referred to the voice of the law.

For the Scripture foreseeing that God would justifie the Heathen by faith, preached the Gospell before unto Abraham, Gal. 3. 8.

Saying, In thee shall all nations be blessed, Gen. 12. 3.

And the like we finde many: very many times both in the old and new Testament.

Neither are these severall voices divided severally into certain Books, or Pages, or Chapters, seeing we do somtimes meet with them both in one and the same verse. The wages of sin is death: there is the voice of the law, Rom. 6. 25.

But the gift of God is eternall life through Jesus Christ our Lord. There is the voice

of the Gospel in the same verse. The like may be observed, 1 Cor. 15. 22. And in ma∣ny other places, wherefore that we may arive at a right understanding in these so necessary differences or distinctions: we will first lay down two generall rules, and afterwards proceed to more particular ob∣servations.

First, when we finde any work injoyned to be done, or the contrary commanded not to be done, under any penalty, either temporall or eternall: whether it be curse, or captivity, famine, or pestilence: destru∣ction, death, or damnation: or any promise made upon doing, or not doing. This we must understand to be the voice of God in his Law.

Secondly, wheresoever the subject mat∣ter is of Christ or his kingdom: or the promise of grace, or the condition faith: and the reward either spirituall in its own nature, or spirituallized by grace. This we may be sure, is the voice of Christ in his Gospell. These we shall finde to be the two generall Rules, From whence we will de∣duct these following particulars.

First, the voice of God in his Law, is a voice of command. These words, which I command thee this day shall be in thine heart, Deut. 6, 6.

This thing commanded I them saying, o∣bey my voice, and I will be your God, and ye shall be my people, Jer. 7. 23.

But the voice of the Gospel is a voice of intreaty. As though God did beseech you by us, we pray you in Christ stead; be ye recon∣ciled to God, 2 Cor. 5. 20.

Secondly, the voice of the law is a voice of compulsion. If his Children forsake my law and walk not in my judgements, If they break my statutes, and keep not my commandments: Then will I visit their transgression with the rod: and their iniquitie with stripes, Psal. 89. 30, 31, 32.

But the voice of the Gospel, is a voice of attraction, or invitation. I have loved thee with an everlasting love: therefore with loving∣kindenesse have I drawn thee, Jer. 31. 3.

Come unto me all ye that labour, and are beavie laden, and I will give you rest, &c. Mat. 11. 28, &c.

And him that cometh unto me, I will in no wise cast out, saith the Son of God, Jo. 6. 37.

Thirdly, the voice of the law, is a voice of bondage, cursed is every one that continu∣eth not in all thing, which are written in the book of the law to do them, Gal. 3. 10.

But the voice of the Gospel, is a voice of liberty. The Spirit of the Lord God is upon

me, because the Lord hath anointed me to preach good tidings unto the meek: he hath sent me to binde up the broken hearted: to proclaim libertie to the captives, and the opening of the prison to them that are bound, &c. Isa. 61. 1. &c. Stand fast therefore in the liberty, wherewith Christ hath made us free, Gala. 5. 1. for if the Son shall make you free: ye shall be free in∣deed, John 8. 36.

Fourthly, the voice of the law, is a voice of enmity. Ye adulterers and adulteresses, know ye not, that the friendship of the world is enmity with God? whosoever therefore will be a friend to the world, is the enemy of God, James 4. 4. And God shall wound the head of his enemies, Psal. 68. 21.

But the voice of the Gospel is a voice of reconciliation, when we were enemies, we were reconciled to God, by the death of his Sons Rom. 5. 10.

And God was in Christ reconciling the world unto himself, not imputing their trespas∣ses, 2 Cor. 5. 19.

Fifthly, the voice of the law, is a voice of wrath. The law worketh wrath, Rom. 4. 15.

For by it, the wrath of God is revealed from heaven against all ungodlinesse, and unrighte∣ousnesse of men. As, Rom. 1. 18.

But the voice of the Gospel, is a voice of

love. God commendeth his love towards us, in that while we were yet sinners, Christ died for us, Rum. 5. 8. And therefore, the love∣sick soul in the Canticles. It is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, My dove, my undefiled, Cant. 5. 2.

Sixthly, the voice of the law is a voice of terrour, I heard thy voice in the garden, and was afraid, So Adam to God, Gen. 3. 10. And when the Lord gave the law unto the Israelites. There were thunders, and light∣nings, and a thick cloud upon the mount, and the voice of the trumpet, exceeding loud, so that all the people that was in the camp, trem∣bled, Exod. 19. 16.

And this did fore-shew the effects of the law to all such as are under the law, for ever.

But the voice of the Gospel, is a voice of comfort. The Lord shall comfort Zion, he will comfort all her wast places, &c. Isa. 51. 3.

And Blessed are they that mourn: for they shall be comforted. Saith the Son of God, Mat. 5. 4.

Seaventhly the voice of the law is, a voice of conviction. By the law is the know∣ledge of sin, Rom. 3. 20. For I had not known sin, but by the law, saith St. Paul, Rom. 7. 7.

And sin by the commandment is become ex∣ceeding sinfull, saith the same Apostle, Rom. 7. 13.

But the voice of the Gospel, is a voice of Appeal. For the Father judgeth no man, but hath committed all judgement unto the Son, John 5. 22. And he is not an high priest, which cannot be touched with the feeling of our in∣firmities: but was in all points tempted like as we are, yet without sin: let us therefore come boldly unto the throne of grace, that we may obtain mercy, and finde grace to help in time of need, saith the Apost. He. 4. 15, 16.

Eightly, the voice of God in his law, is a voice of condemnation. The soul that sin∣neth, it shall die. Saith the Lord, Ezek. 18. 4.

And cast ye the unprofitable servant into utter darknesse, Mat. 25. 30.

But the voice of Christ in his Gospel, is a voice of pardon, verily, verily (saith he) I say unto you, he that heareth my word, and believeth on him that sent me, hath everlast∣ing life, and shall not come into condemnati∣on: but is passed from death to life, John 5. 14.

And this pardon hath three degrees.

First, a Reprive: Secondly, an Interces∣sion: And Thirdly, a Satisfaction. The first (I say) is a Reprive. And this hath been generall to all mankinde since the fall of

Adam. He was the first that received the benefit thereof. And meerly by vertue of the said Reprive, both he and all of his posterity, have, do, and shall injoy their naturall lives: some shorter, and some longer: according to the blessed will and pleasure of Christ our Lord and onely Me∣diatour. I have the Keyes of hell, and of death (saith he) Reve. 1. 18. Whereby it may ap∣pear, that there is no passage that way, but when, and by whom he pleaseth to ap∣point it. This I conceive to be the first degree, in order to this free, and gracious pardon. The second is our Saviours Inter∣cession: He made intercession for the trans∣gressours, Isa. 53. 12. And he ever liveth to make intercession for them, Heb. 7. 25.

The third, and highest is his satisfaction. He was wounded for our transgressions: he was bruised for our iniquities, the chastisement of our peace was upon him: and with his stripes we are healed, Isa. 53. 5.

His ownself bare our sins in his own body on the tree, saith St. Peter 1 Pet. 2. 24.

Now if we shall in time of this reprive, lay hold, and rest upon his Intercession, by an effectuall embracing faith: then we are certain that we shall injoy the benefit of his full satisfaction. And so we may be tru∣ly

confident that this our pardon is both signed and sealed. Due satisfaction is ac∣knowledged: Gods justice is compleatly vindicated; his indignation throughly pa∣cified: And what can hinder us from being saved? For it is God that justifieth, who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercessi∣on for us, Rom. 8. 33, 34. But, if through all the time of our reprive, we shall reject, re∣linquish, or neglect so great salvation, as is offered in this intercession and satisfaction: Then, as the voice of God in his law hath passed upon us the sentence of condemna∣tion: So the voice of Christ in his Gospel shall passe upon us the sentence of executi∣on. For he that believeth not shall be damned: This is part of that Gospel which the Lord Christ commanded his Apostles to preach unto every creature, Mark 16. 16.

The Scriptures mention other voices al∣so: As of Prophets that prophesie lies, Jer. 23. 25. Of those that speak perverse things; to draw Disciples after them. Acts 20. 30.

That by good words, and fair speeches de∣ceive the hearts of the simple, Rom. 16. 18.

That speaks lies in hypocrisie, 1 Tim. 4. 1.

That speaks evill of dignities, 2 Pet. 2. 10.

That speake evill of the things they under∣stand not, 2 Peter 2. 12.

That speak great swelling words of vanity, 2 Pet. 2. 18.

That speak great things, and blasphemies, Rev. 13. 5.

These voices are remembered in the Scri∣ptures: but they are all condemned by the Scriptures. And these, with every other of like nature, may be referred to the voice of Strangers, John 10. 5.

Which (though they be extolled and ap∣plauded, by giddy multitudes of brain-sick beasts of old ordained to this condemna∣tion, Jude 4.)

This constant Lamb of Christ will by no means, incline to hear or listen after them: Least they should drive her into mire and dirt. As, Isa. 57. 20. Or draw her from her Shepheards tender bosom. As, Isa. 40. 11.

Such were the watchmen, that did smite and wound the searching soul: The keepers of the walls that rifled her, and took away her vail, Cant. 5. 7.

And therefore she avoids them, day and night: their publick musters, and their private meetings. As swarms of hurtfull locusts, that proceed out of the smoak of hells infernall furnace.

As to the sacred voice of God in his law: she doth believe it, as it is the voice of such an Authour, Exod. 20. 1. She learned it as a Rule to guide her goings, Phil. 3. 16. She loves it, as an argument of Love, John 14, 15.

But looks upon it as a cancelled scroul; a dead caracter, in relation to any Obliga∣tion, or ingagement, Col. 2. 14.

And so she leaves it, with much reve∣rence, And listens to her Lords voice in his Gospel, Jo. 7. 37.

And being thus instructed when and where, she is to seek for her beloved Lord.

In the third place, she sets her self to learn How she may seek him so, as that she may be sure to finde him. And to that intent: She goeth her way forth by the foot-steps of the flock, and feedeth her Kids besides the shep∣herds tents. According to her Lords directi∣on, Cant. 1. 8.

She walketh in the pathes of Christs own sheep, to feed, and fill her ears with his pure doctrine, delivered by his faithfull Mini∣sters.

As for her mortall enemies, the Divell, the World, and Flesh, that labour to betray, and intercept her, in her heavenly search: with these she holdeth a continuall com∣bate.

As for example, when the Divel meets her, in her delightfull way unto the word: And would divert her by his lewd suggestions, as that she shall be rebuked, and reproved for her sins, and threatned with misery, death and destruction for her transgressions against the law of God: with such like ter∣rours not to be indured.

She telleth him, that she hath been already at mount Sinay, that might not be touched, and that burned with fire, and with blackness, and darknesse, and tempests, &c. Heb. 12. 18.

But now the law, like a good Schole-ma∣ster, leading her from thence, unto mount Sion, and unto the city of the living God: the heavenly Jerusalem, and to an innumerable company of angels: to the generall assembly, and Church of the first born, which are written in heaven: and to God the judge of all, and to the Spirits of just men made perfect, and to Jesus the mediatour of the new covenant, &c. Heb. 12. 22, &c. And therefore, with the Pro∣phet David: She will hear what God the Lord will speak, for he will speak peace unto his people, and to his Saints, Psal. 85. 8.

When, by his black mouth'd execrable a∣gents, the shame, and bane of Church, and Common-Wealth, the Devil doth revile the Ministers of Jesus Christ with base re∣proachfull

titles: of purpose to blow up the zealous blaze of his own smoaking fire∣brands: and to darken or quench the pure light of the glorious Gospel. That so she may not be able to see, when the Sun of righteousnesse shall arise with healing in his wings. As, Mala. 4. 2. The good soul onely renders him that answer, wherewith the angels of the Lord reproved him long since upon the very like occasion. The Lord re∣buke thee, O Satan, Zech. 3. 1, 2.

And when that subtile serpent (now per∣ceiving, that all his hellish engines cannot hinder the soul from listening to the word of God) endeavoureth by all means possible, to steal it from her, least it should prove fruitfull: She tells him plainly that she will both hear the word of God and keep it, for so she shall be certain of a blessing, Luke 11. 28.

Next, when the world would win her from the word, by his most specious invita∣tions of pleasures, profits, or preferments.

She answers, That to live in pleasures on the earth, is to nourish her self, as in a day of slaughter, James 5. 5. But the word will di∣rect her to the Lord her God: In whose pre∣sence is fulnesse of joy, and at whose right hand are pleasures for evermore, Psal. 16. 11.

As for profit: although it be a lesson,

that she could gladly learn: yet she will take it onely at Gods teaching. I am the Lord thy God, which teacheth thee to profit, saith her beloved, Isa. 48. 17. For other∣wise: what is a man profited, if he shal gain the whole world, and lose his own soul, Mat. 16. 26.

And for worldly preferments: experi∣ence tells her they are little worth. But the word teacheth her by the mouth of her own Lord. That whosoever shall do the will of his Father, which is in heaven; the same is his bro∣ther, and sister, and mother, Ma. 12. 50.

And these are such perpetuall preferm∣ents as all the world cannot present her with.

And lastly, when the dull flesh would detain her from her attendance on the holy word: perswading her that she may slum∣ber still, and take her rest awile; 'tis yet two early by an hour or two: and that the weather is foul, and wet, and cold, with the like flatteries and indulgencies.

Neverthelesse she starteth up, and saith: my beloved speaks, and says unto me: Rise up, my love, my fair one, and come away: for lo, the winter is past, the rain is over, and gone. As, Cant. 2. 10, 11. Or be it ne'r so rainy, cold, or foul, or full of lets and in∣conveniencies: yet neither shall the flesh, the

World, nor Divel prevent her from the search of her beloved: till with that Pro∣pet, she can safely say: with my whole heart have I sought thee, Psal. 119. 10.

And thus she is resolved when, and where, and How, she is to seek her saving Lord.

But seeing there are now such multitudes that cry up Christ: lo here, lo there is Christ: and yet our Saviour saith: believe it not, Mat 24. 23. How shall the longing soul be sure to know, when she hath found the Christ her Lord indeed.

In answer to this much materiall questi∣on: She must consider, that this Lord of glory, is alwayes guarded by a glorious train of gifts, and graces infinite for number: with which he enters into every soul; that is thus qualified, and prepared: But least my taske should be as infinite: I shall de∣scribe but onely six of them. As namely, Life, Light, Humility, Assurance, Peace: and Joy. These alwayes are at hand, if not in sight, to give attendance to this royall Bridegroom: And to confirm the Soul in this her search.

FIrst, where this Prince of life is, there is life.

He that hath the Son hath life: and he that hath not the Son, hath not life, saith St. John 1 John 5. 12.

And this life is evidenced by these four particulars: namely, Sense, Motion, Resolution, and Action. The first thing that appeareth in this spiritual life is Sense; whilest we want this life of Christ we are altogether senselesse: no better then dead, dead in trespasses and sins. Verily as the body without the Soul is dead: so the soul without Christ is dead also. She is alienated from the life of God, and being alienated from the life of God, she is past feeling saith the Apostle, Ephes. 4. 18, 19.

She perceiveth not the things of the Spirit of God 1 Cor. 2. 14. Ye she is altogether ignorant of her own wretched condition.

She knows not that she is wretched, and miserable, and poor, and blinde and naked. As, Rev. 3. 17. But when Christ, who is her life appeareth unto her, he reviveth, and quickeneth her. For as the father raiseth up the dead, and quickeneth them: even so the Son doth quicken whom he will, John 5. 21.

And you hath he quickened, who were dead in trespasses and sins, saith St. Paul Ephes. 2. 1.

He gives the soul the feeling of her sins, the sight of Gods fierce wrath and indig∣nation: and fearfull judgements thereupon depending. And being thus made truely sensibe of her own miseries; immediately she doth begin to stir, and move her self towards the consideration of her present dangerous condition, and the most proba∣ble means for her recocery.

Thus the Jews when they were pricked in their hearts, at the relation of their for∣mer impieties: they said unto Peter, And to the rest of the Apostles. Men and brethren what shall we do? Acts 2. 37.

And thus the regenerate Jaylour, being awaked by the power of God in that great earth-quake: feeling the foundations of the prison shaken: seeing all the doors opened, and the prisoners bands loosed: and hear∣ing, notwithstanding all this; that none of them were escaped: immediately he called for a light, and sprang in, and came trem∣bling, and fell down before Paul and Silas, and brought them out and said, Sirs what must I do to be saved? Acts 16. 26, &c.

Nor will this motion admit of rest, until it putteth on a resolution.

No sooner is the soul thus throughly troubled, or moved with the sense of her own miseries, but she will carefully resolve upon some way or other to work her re∣lease.

And in like manner this her resolution, if it be firm and constant, will endeavour to put it self into some suddain action.

All these four signs, degrees, or passages of a spiritual life do well appear, in that story of those four lepers, that sate at the gate of Samaria in the time of the famine, the 2 of Kings the 7. beginning at the 3 verse.

For albeit their parly, and proceedings were meerly rationall, yet they may be ap∣plyed unto this our spiritual purpose.

First, it appeareth that they became sen∣sible of their present distresse, for they said one to another: Why sit we hear untill we die? Secondly their thoughts were moved, and stirred to work their deliverance.

If we say, we will enter into the city (say they) then the famine is in the city, and we shall die there, and if we sit still here, we die also.

Thirdly, they took up a Resolution.

Now therefore come, and let us fall unto the host of the Syrians: if they save us alive,

we shall live: and if they kill as we shall but die.

And what they did so purpose, and re∣solve: they, fourthly forthwith did perform, and finish. They rose up in the twilight to go unto the camp of the Syrians, &c.

And the successe was rich, and admirable: For they not onely relieved, refreshed, and inriched themselves, but their whole city also.

No lesse remarkable to this very purpose, is that Parable of the Prodigall: by which our blessed Saviour himself intended a spi∣ritual incouragement, Luke 15. 17, &c.

First, he came to himself: that is, he be∣came sensible of his own calamity.

Secondly, he was moved, and troubled, that his fathers hired servants, should fare so much better then himself. How many hired servants of my fathers have bred enough, and to spare (saith he) and I perish with hunger.

Thirdly, he resolveth to cast himself up∣on his fathers compassion. I will arise, and go to my father, and say unto him, father: I have sinned against heaven, and before thee, &c.

And Fourthly, he puts his resolution in∣to action. And he arose and came to his fa∣ther.

And then behold his blessed enter∣tainment, when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.

And the like happinesse shall every soul receive. for certain, from her heavenly Fa∣ther: that hath a true sense, and feeling of her transgressions: that is really moved, and troubled for them: that resolveth se∣riously to forsake them: that proceedeth in the right course to be delivered from them. According to that life, which her Beloved brings along with him.

But as the resolutions and actions of the aforesaid lepers, and likewise of the pro∣digal, were undertaken and carried on meerly by necessity, and probably might have been as dangerous, as they proved advantagious.

So in like case the soul that is thus new∣ly revived, and ingaged upon the like compulsive principles, may be exceeding liable, and subject to many perilous mi∣stakes.

O Lord, I know that the way of man is not in himself: it is not in man that walketh to direct his steps, saith the Prophet, Jere. 10. 23.

And therefore whensoever Jesus Christ appeareth savingly: to such a soul he

giveth light to rule and guide that life.

And thereupon the Apostle: Awake thou that sleepest, and arise from the dead: and Christ shall give thee light, Ephes. 5. 14.

And thus the Lord of himself: I am the light of the world, he that followeth me shall not walk in darknesse, but shall have the light of life, John 8. 12.

This is not a new light: But the true light, which lighteth every man, that cometh into the world, John 1. 9. Not an external, but an internal light: For God, who command∣eth the light to shine out of darknesse, hath shined in our hearts, saith the Apostle, 2 Cor. 4. 6.

Not to inlighten the eyes of the body: but to inlighten the eyes of the under∣standing.

That the eyes of your understanding being inlightened, &c. Saith the same Apostle, Ephes. 1. 18.

The light of the body is the eye, saith our Saviour, Math. 6. 22.

And as the light of the body is the eye: so the light of the soul is the understand∣ing; For as the eye is that member of the body, whereby the body receiveth light: so the understanding is that faculty of the soul, whereby the soul receiveth light also.

And this spiritual light, albeit for substance it is alwayes the same. Yet in regard of the several proceedings, or degrees thereof, it may be said to be threefold.

The first degree is in Christ, or God in Christ essentially. The second is in the Go∣spel exhibitively. The third is in the godly derivatively.

First (I say) this light is in God essential∣ly and originally: God is light saith S. John, 1 Joh. 1. 5.

And so it is infinite, perfect, and perpe∣tual.

First it is infinite: It is said that in the Creation, God made two great lights, the greater light to rule the day, Gen. 1. 16.

And that greater light is the Sun, Psalm 136. 8.

But there is no lesse difference between this light of God, or this light which is God, and the light of the Sun, then there is be∣tween light and darknesse. The Sun can∣not shine in all places at one and the same time: for we see by experience, that the night hideth us from the light thereof. But thus the Prophet David unto the Lord: If I say, surely the darknesse shall cover me, even the night shall be light about me: yea, the dark∣nesse hideth not from thee, but the night shineth

as the day; the darknesse and the light are both alike unto thee, Psal. 139. 11, 12.

And upon whom doth not his light arise? saith Job, Job 25. 3.

Verily this infinite light may not be limi∣ted: It shineth upon all persons, in all pla∣ces, and at all times: And if any man be not inlightened thereby, it is for that, he loveth darknesse rather then light, because his deeds are evil, as John 3. 19.

Secondly, this infinite light is perfect. God is light, and in him is no darknesse, 1 Joh. 1. 5.

Neither is he capable of any the least al∣teration. The Sun may be stayed in his course, as in the dayes of Joshua, Josh. 10. 13. Or turned back, as in the dayes of Heze∣kiah, Isa. 38. 8.

But in this Father of lights there is no va∣riablenesse, neither shadow of turning, Ja. 1. 17. I am the Lord, I change not, saith he, Mala. 3. 6.

Thirdly, this perfect light is perpetual, or everlasting. The Sun shall be turned into darknesse, and the Moon into bloud, before the great, and the terrible day of the L••rd come, Joel. 2. 31. But the Lord shall be unto thee an everlasting light, saith that Evangelical Pro∣phet, Isa. 60. 19. He shall not onely inligh∣ten

thee all thy days in this his Kingdom of grace, but he shall be also thine onely light in his Kingdom of glorie, Rev. 21. 23.

The second degree of this everlasting light, is in the everlasting Gospel: as S. John calleth it, Rev. 14. 6. And here it is commu∣nicable, conformable, and comfortable.

First it is communicable: As the Sun dis∣perseth his light by his beams, so the Lord communicateth his light by his Gospel. That grace, which was given us in Christ Jesus, before the world began: is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the Gospel, saith St. Paul, 2 Tim. 1. 9, 10.

And thereupon St. John: The darknesse is past (saith he) and the true light now shineth. 1 Joh. 2. 8.

The darknesse of the Law, which was vailed under types, & figures is done away, and the true light now shineth in the Go∣spel.

And St. Peter thus: We have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Je∣sus Christ, but were eye-witnesses of his Maje∣sty: for he received from God the Father ho∣nour and glorie, when there came such a voice

to him from the excellent glorie: This is my be∣loved Son, in whom I am well pleased. And this voice, which came from Heaven, we heard, when we were with him in the holy Mount. We have also a more sure word of prophesie, whereunto ye do well that ye take heed: as unto a light that shineth in a dark place, untill the day dawn, and the day-star arise in your hearts, 2 Peter 1. 16, 17, 18, 19.

Briefly thus: The Gospel of Jesus Christ, saith he, is no fable: for we were eye-wit∣nesses of his Majesty, and ear-witnesses of his Fathers Testimony, altogether agreeable to the Records of the Prophets, which might serve to convince the Soul of ignorance, and unbelief, untill the Lord Jesus Christ is plea∣sed to reveal himself more abundantly by the light of his Gospel.

But it may be demanded, how God is said to communicate, or discover his light by his Gospel? seeing the Apostle telleth us: That the Gospel is a mysterie, which hath been hid from ages, and from generations, and is now made manifest unto the Saints onely, Col. 1. 26. I answer, that the same Apostle doth very well resolve this doubt in another place. If our Gospel be hid (saith he) it is hid to them that are lost. In whom the God of this world, hath blinded the mindes of them, that

believe not, least the light of the glorious Gospel of Christ: who is the image of God should shine unto them, 2 Cor. 4. 3, 4.

It is no wonder that the most glorious light be obscured, and hidden from those that are blinded: where the defect is not in the light, but in those that cannot, or that will not see the light.

Secondly, this light of the Gospel is con∣formable, or agreeable in every particular to whatsoever was covenanted, and conclu∣ded by, and between God the Father, and his onely begotten Son, in, and by that eternal Covenant of Grace, for, and on the behalf of mankinde. And to this purpose the A∣postle Paul intimateth to the Ephesians: That into him this grace was given, that he should preach among the Gentiles the unsearchable riches of Christ: And to make all men see what is the fellowship of the mysterie, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: To the intent that now unto the principalities, and powers in heavenly places might be known by the Church, the manifold wisdom of God. According to the eternal purpose, which he pur∣posed in Christ Jesus our Lord, Ephes. 3. 7. to 12.

Verily, this blessed light of the Gospel is

every way so conformable to the whole will of God: and so illustrated with the bright beams of his wisdom, grace, and goodnesse, That we all with open face beholding as in a glasse the glorie of the Lord, are changed in∣to the same image, from glorie to glorie, even as by the Spirit of the Lord, as in 2 Cor. 3. 18.

And thirdly, the light of the Gospel is comfortable: Blessed are they that mourn, for they shall be comforted, saith the Gospel, Mat. 5. 4.

This is the day-spring from on high, that hath visited us: to give light to them that sit in darknesse, and in the shadow of death, and to guide our feet into the way of peace, Luke 1. 78. 79. It sheweth us the way to finde rest unto our Souls, Math. 11. 29. &c. And it assureth us that Jesus Christ is made unto us, wisdom, and righteousnesse, and sanctification, and redemption, 1 Cor. 1. 30.

And let every true Christian be judge, if these be not such comforts, as he chiefly re∣joyceth, or delighteth in.

The third degree of light is in the Godly: And here it is regular, singular, and exem∣plar.

First it is regular: It is guided by rule. By the rule of righteousnesse, the word of

God. He that is truely godly will not pre∣sume to see more then God sheweth him.

Thy word have I hid in my heart: that I might not sin against thee, saith David, Psalm 119. 10. Thy word is a Lamp unto my feet, and a light unto my paths, saith the same Pro∣phet, verse 105.

And therefore the Lord by his Prophet Isaiah: To the law and to the testomonie (saith he) If they speak not according to this word: it is, because there is no light in them, Isa. 8. 20.

And therefore: Woe be unto them, that put darknesse for light, and light for darknesse, Isa. 5. 20.

Secondly, this light in the godly is singu∣lar, it looketh but one way, and that di∣rectly.

If thine eye be single, thine whole body shall be full of light: but if thine eye be evil, thy whole bodie shall be full of darknesse, saith the Lord, Mat. 6. 22. Where he intimateth that, that which is not a single eye, is an evil eye. You know that a crosse eye, that seem∣eth to look one way, when in truth, it look∣eth another: is a great blemish in nature, but the eye of the Soul that is thus deceit∣fully affected, is a greater enemy to grace. Let thine eyes look right on, and let thine eye∣lids

look straight before thee, saith the wise man, Prov. 4. 25.

The eye of the godly looketh alwayes right forward upon Gods glory without any self-seeing, or self-seeking: But the blear-eyed hypocrite, when he most seemingly aymeth at Gods glory, he most deceitfully intendeth his own. And this is generally the common course of the world, For all seek their own: not the things that are Jesus Christs, saith St. Paul, Phil. 2. 21.

Thirdly, this light in the godly is exem∣plar. It setteth forth it self to be obser∣ved, intimated, and improved. The path of the just is as the shining light: that shineth more and more unto the perfect day, Prov. 4. 18.

And therefore Paul to the Philipians.

Brethren be f••llowers together of me, and mark them, which walk so, as ye have us for an ensample, Phil. 3. 17. And to his beloved Timothy, Be thou an example of the believers in word, in conversation, in charity, in spirit, in faith, in purity, 1 Tim. 4. 12. And thus our Lord Jesus Christ to his Disciples, Ye are the light of the world (saith he) A city that is set on an hill, cannot be hid, nei∣ther do men light a candle, and put it under a bushell, but on a candlestick, and it giveth light to all that are in the house. Let your

light so shine before men, that they may see your good work, and glorifie your father which is in heaven, Math. 5. 14, 15, 16.

But you will say: what benefit shall the soul receive by all this light?

Truely she shall hereby receive the great∣est, and compleatest of all benefits. She shall be hereby inabled to see God.

Not according to his incomprehensible es∣sence, and excellencies: these are things too high for the highest apprehensions. He is high above all nations & his glory above the heavens, Psal. 113. 4. Higher then the high∣est, Eccles. 5. 8. For according to his secret councell, and inconceivable wisdom: these are too deep for the deepest understand∣ings.

O the depth of the riches, both of the wisdom, and knowledge of God! how unsearchable are his judgements, and his wayes past finding out. For who hath known the minde of the Lord, or who hath been his counceller? saith St. Paul, Rom. 11. 33, 34.

But according to the good pleasure of his own will: and the small measure of our hu∣man capacity. For as the sun it self, as touching its matter, or substance, cannot be discerned by the eye of the body: and yet by the luster, and bright beams there∣of,

we are inabled to see, whatsoever is necessary, or convenient to be seen.

So our immortall, and invisible God, as he is of himself, in himself, and to himself: cannot be perceived by the eye of the soul: yet by the evidence of his works, and of his word he is pleased to reveal himself un∣to us, so far forth as is abundantly suffici∣ent for our temporall satisfaction, and our eternall salvation.

These two large lectures of his works and words: are they wherein the Lord is seen, and read.

The one is a lecture of Philosophy.

The other is a lecture of Divinity.

And both of these are left upon Record, by that sweet singer in his nineteen Psalm.

The first, in the first six verses. The hea∣vens declare the glory of God, and the firma∣ment sheweth his handiwork, &c. to the 7 verse.

This is the lesson of Philosophy.

That of Divinity is examplified from the sixt to the twelfth verse. The law of the Lord is perfect, converting the soul, &c.

The mighty volume of the works of God may be perused by the light of nature: and it is so fairly, and so plainly written, that e∣very soul, even as they run, may read it. What is he that sees the heavens, and

earth, and those innumerable creatures con∣tained in them: And shall consider their Originall: together with their Order, Ʋse, and End, by which, in which, for which, and unto which, they were made, placed, fitted, and intended: but must confesse the wisdom, power and Godhead of that great arm by which they were created. This is in brief, the lecture of Philosophy: whereby the Lord doth manifest himself to every creature that is indued with Reason.

The second means, whereby we are in∣abled to see, and know God, is by the light of his word. This is the safest, and most christian way: This is Gods lecture of Divini∣ty: where he presents himself unto the eye of every knowing soul. But none can read it comfortably and effectually, but such as are Partakers of the divine nature, as 2 Pet. 1. 4.

I know there are they, that esteem them∣selves great politicians, and are indeed very worldly-wise men, who will be apt to say: do not we understand the holy Scriptures, and see God in them? what should hinder us? Truly, I will not say, but such as these, may read, and understand the word of God rationally, and morally: but not spiritu∣ally, and savingly. These things are written

that ye might believe that Jesus is the Christ, the Son of God, and that Believing, ye might have life through his name, saith St. John, John 20. 31.

And thus to know Christ, or God in Christ, Is not from the flesh, but from the Father which is in heaven, Mat. 16, 17.

Again our onely Saviour telleth us: That the words, that he speaketh, they are spirit, Jo. 6. 36.

And the Apostle Paul: That the law is spirituall, Rom. 7. 14. Now the naturall man receiveth, or perceiveth, not the things of the Spirit of God, for they are foolishnesse unto him: neither can he know them, because they are spiritually discerned. But he that is spi∣rituall judgeth, or discerneth, all things, 1 Cor. 2. 14, 15. But peradventure it will be de∣manded: How much may a judicious morall man see of God in his word, by the light of naturall reason, industry, and experience?

Truely, I conceive that he may see, even as much, as the spirituall man seeth: one thing onely excepted; But without that one thing, he had as good or better see nothing.

He is able to see God, as he is the creator of all things, Gen. 1. 1. &c. As he is the al∣mighty God, as, Gen. 17. 1. As he is a consu∣ming fire, as, Deut. 4. 24. A God of gods, and

Lord of lords, a great God, a mighty and a terrible, which regardeth not persons, nor taketh rewards, as, Deut. 10. 17. The King eternall immortall, invisible, and the onely wise God, as, 1 Tim. 1. 17. Yea he may see him in a nearer relation: so near as to say, The Lord our God, as, Deut. 6. 4. Thou art our Father: our Redeemer, as, Isa. 63. 16. Our Saviour, as, Jude 25. But haply you will say that this is much for a naturall man to see and know, by the light of Reason: what would you have him know more? Truely let me tell you, all this is nothing worth: unlesse he can see so far, as to say with good David: O Lord of hosts, My King, and My God, Psal. 84. 3.

And with the penitent Prodigall. I will arise, and go unto my Father, Luke 15. 18.

And with righteous Job: I know that My Redeemer liveth, Job 19. 25. And with the blessed mother of our Lord: My soul rejoy∣ceth in God, My Saviour, Luke 1. 47.

And with believing Paul, I live by the faith of the Son of God: who loved Me, and gave himself for Me, Gala. 2. 20.

These are such proper and peculiar inter∣ests, as are discovered by the light of God: and none can see or know them savingly, but such a one as is the childe of God.

And as this saving light directeth us unto the knowledge our Sovereign Lord: So it instructeth us to know our selves, in refe∣rence to God: and by this means, it teach∣eth us to entertain Humility.

This the third obedient courtier, which still attends upon that King of kings: And whom Christ seems to send before his face, as to prepare, & usher in his way into the new illuminated soul: Nor did there ever any soul injoy the saving presence of her loving Lord, but by the conduct of this favorite. For God resisteth the proud, but giveth grace unto the humble, James 4. 6.

And therefore Peter doth advise us, say∣ing: Be ye clothed with humility, 1 Pet. 5. 5.

But forasmuch as he is much abused, by some that do usurpe his name, and office al∣though in nature, they are nothing like him: I therefore shall endeavour to set forth four sorts that do, and do pretend, to march under his colours, and assume his titles.

And of these, the first is a treacherous Humility. The second is a cowardly humi∣lity: The third is a constrained-humility: And the fourth is the true, and the sound hu∣mility.

The first, I say is a treacherous humility,

And under this fair-seeming Cloak doth lurk many a foul perfidious design. The Prophet David in his description of a wic∣ked person, Psal. 10. saith: That he crouch∣eth, and humbleth himself, that the poor may fall by his strong ones, verse 10.

'Tis strange to any honest heart to see, how some will counterfeit humility: and cast themselves beneath their prouder thoughts, to gain the reputation of good men, good lowly men: but though they gull the world, the blear-eyed world: yet he that knows their hearts doth see for truth, that they are nothing so. And whosoever shall be∣lieve their forgeries, shall finde at length that they are inside Wolves, though outside Sheep: Wolves in Sheeps cloathing: Ye shall know them by their fruits, saith our Saviour, Mat. 7. 16.

Proud Absolon conspiring to depose his tender father David from his Kingdom, that he might wickedly usurp the same: When any man came nigh to him, to do him obeysance, he put forth his hand, and took him, and kissed him. And on this manner did Ab∣salon to all Israel, that came to the King for judgement, so Absalon stole the hearts of the men of Israel, 2 Sam. 15. 5, 6.

See here how this ambitious rebel hum∣bleth

himself, even to the lowest, and worst of the people; thereby promoting his con∣spiracie, that so he might advance himself above the greatest, and the best of Kings.

And is it not a common thing with ma∣ny, to complement us with: your humble servant, when really and truely they esteem it too little honour to be but our Masters, unlesse they may command us as their slaves.

This is a treacherous humility.

The second is a cowardly humility.

And that is, when a man through fear of death, or bonds, or damage, or some such like danger, humbles himself so far, as to submit to the unworthy, or unjust commands of men in opposition to God, and a good conscience: I do not say contrary to his own unhappy conscience; for he that is a coward in Gods cause: is commonly as great a Tyrant over his own conscience, he will not suffer it so much as to minde him of any of his vile abominations. He hath seared it (or burnt it as a slave) with a hot Iron. As the Apostle speaketh, 1 Tim. 4. 2. We read that the Persian Monarch Ahasuerus promoted Haman, &c. And all the Kings servants that were in the Kings Gate, bowed, and reverenced Haman, for the King had so commanded, Esth. 3. 1, 2.

But Mordecay (Gods true and faithfull servant) he bowed not, nor did him reve∣rence.

He onely humbled himself to God: and God preserved, and rewarded him.

Humble your selves therefore under the mighty hand of God: that he may exalt you in due time, saith St. Peter, 1 Peter 5. 6. But who art thou, that thou shouldest be afraid of a man that shall die, and of the Sonne of Man, which shall be made as grasse: and forgettest the Lord thy maker, &c. saith the Lord by his Prophet, Isa. 51. 12, 13.

The third is a constrained humility.

Not constrained by the power, or compul∣sion of Man, or by any other outward vio∣lence. But by the terrours of an accusing conscience. As when a Man is humbled, or dejected through the sense, or apprehensi∣on, or expectation of Divine Justice dis∣charging it self of some grievous plague, or punishment, either temporal, or eternal; present, or impendent: And this, of it self is neither absolutely hurtfull nor helpfull: but according to the fellowship, or society that it lighteth upon. If it meeteth with self-ends, then it becometh unfruitfull: If it meeteth with Hypocrisie, it proveth con∣temptible: If with despair it is damnable:

But if it meeteth with faith, then it beco∣meth sound and effectual.

First I say, if it lighteth upon self-ends, it proveth unfruitfull. This we see in the ex∣ample of Ahab: For Elijah having denoun∣ced most fearfull judgements against Ahab, his wife, and family: It came to passe, when Ahab heard those words, that he rent his Cloaths, and put sack-cloath upon his flesh, and fasted, and lay in sack-cloath, and went softly, 1 Kings 21. 27.

Insomuch that the Lord himself took great notice thereof, verse 29. Neverthelesse not long after Ahab set his heart upon the re∣covery of Ramoth Gilead, 1 Kings 22. 3. And in pursuance thereof, he expressed his hatred to Micaiah the true Prophet verse 8. He despised the word of the Lord, verse 18. He putteth Gods Prophet into prison. ver. 27. And proceedeth in his designe, to his own destruction. Thus through his own self-ends, his constrained humility became un∣fruitfull.

Secondly, if this constrained humility be carried on by Hypocrisie, then it proveth contemptible. This appeareth in the words of the Lord by his Prophet Isaiah, to the dissembling Jews: Wherefore have we fasted (say they) and thou seest not? Wherefore have

we afflicted our Soul, and thou takest no know∣ledge? Behold, in the day of your fast you find pleasure, and exact all your labours. Behold, ye fast for strife, and debate, &c. Isa. 58. 3, 4, 5.

Here are all the signs of a solemne humi∣liation: but because it was performed in Hypocrisie, the Lord poureth contempt up∣on it.

And therefore the Lord Christ in his Ser∣mon on the Mount, exhorteth his Disciples: saying: when ye fast, be not as the Hypocrites of a sad countenance: for they disfigure their faces, that they may appear unto men to fast, &c. Math. 6. 16. &c.

And this fasting is a principal part of hu∣miliation: as it appeareth by that of the Prophet David: I humbled my Soul with fa∣sting, saith he, Psal. 35. 13.

And by the deportments of the Jews in the time of Esther, and Mordecay, Esther, 4. 3.

Thirdly, when this constrained humility incountreth with despair, it becometh dead∣ly and damnable. As in the example of Saul, who in his sore distresse humbled him∣self even unto the Devil, in the likenesse of Samuel, 1 Sam. 28. 14.

And of Judas the Traytour, who repent∣ed,

confessed, restored, and departed, and went and hanged himself, Math. 27. 3, 4, 5.

But this humilitie, if it findeth out faith: then it proveth sound, and effectual. Like that of Manasseh, who when he was in affliction besought the Lord his God: and humbled him∣self greatly before the God of his fathers, and prayed unto him, and he was intreated of him, and heard his supplication; and brought him again to Jerusalem into his Kingdom. Then Manasseh knew that the Lord he was God, 2 Chr. 33. 12, 13.

Neither was this kinde of humility lesse remarkable in Saul the persecuter, after∣wards Paul the Apostle, who being upon the height of his tyrannical intentions: Jesus, whom he persecuted, dismounted him, and laid him on the earth, untill his cruel heart was so abased and humbled, that he trem∣bling, and astonished said: Lord, what wilt thou have me to do? Acts 9. to the 7^th. verse.

Then upon whom, the mercy of God was never more freely bestowed: Then by whom, the free grace of God in Christ, was never more excellently magnified.

Yet I am the least of the Apostles (saith he) that am not meet to be called an Apostle: be∣cause I persecuted the Church of Christ. But by the grace of God, I am what I am, 1 Cor. 15.

9. 10. This is the work of a sound humili∣ty: And it well deserveth our serious consi∣deration. And therefore I shall endeavour to propound, and answer these four que∣stions.

• First, what is this sound humility?
• Secondly, by whom is it wrought?
• Thirdly, how, or after what manner is it wrought?
• And fourthly, what doth it work?

To the first question it is answered: That humility is that work of regeneration, through which, our connsciences being con∣victed, and afflicted by the sense of our sins, and the consideration of our own wants, and unworthinesse: we do unfainedly confesse the same unto God, devoutly imploring his pardon for sinne, together with a supply of spiritual grace.

That this humility is a work of regenera∣tion, and thus qualified (I conceive) will not be denied nor contradicted. For so soon as that eternal goodnesse of God appeareth unto his otherwise lost creature: In beget∣ting him, of his own will, with the word of truth, as Ja. 1. 18.

Immediately by the light of the same word, he beginneth to survey himself: and to weigh all his thoughts, words, actions, and

abilities, according to this ballance of the sanctuary. And finding them utterly void of all grace, and goodnesse: and stuffed with nothing but sin, and corruption. He bursteth out with the Prophet David in his 51. Psalm.

Sometimes by way of confession: saying, I acknowledge my transgressions, and my sin is ever before me, verse 3.

Behold, I was shapen in iniquity, and in sin did my mother conceive me, verse 5.

Sometimes by way of petition for the re∣mission of his sins: Purge me with Hysope, and I shall be clean: Wash me, and I shall be whiter then snow: Make me to hear of joy and glad∣nesse, that the bones which thou hast broken may rejoyce: hide thy face from my sins, and blot out all mine iniquities, verses 7. 8, 9.

Sometimes by way of supplication for sup∣plies of spiritual grace.

Create in me a clean heart, O Lord, and re∣new a right spirit within me. Cast me not away from thy presence, and take not thy holy Spirit from me. Restore unto me the joy of thy salva∣tion, and uphold me with thy free Spirit, verse 10. 11, 12.

O Lord, open thou my lips, and my mouth shall shew forth thy praise, verse 15.

And thus with David, the poor humble

Soul bemoans her self after a mournfull manner: yet in the midst of all her passions, she's confident to say with the same Pro∣phet: A broken, and a contrite heart, O God, thou wilt not despise, verse 17.

For the Lord hath pronounced her bles∣sed, and promised her comfort: saying,

Blessed are they that mourn, for they shall be comforted, Math. 5. 4.

The second question is this:

By whom is this humility wrought? To which I answer: By the Lord our God.

God maketh my heart soft, saith Job, Job 23. 16. Thou shalt remember all the way, which the Lord thy God led thee these fourty years in the wildernesse to humble thee, and to prove thee, saith Moses to the Congregation of Is∣rael, Deut. 8. 2. It was the Lord of heaven, that humbled the proud heart of Nebuchad∣nezzar King of all the earth, and made him a companion unto beasts: whereby he per∣ceived, that he was no better then a beast in comparison of the living God: Insomuch, That he blessed the most high, and praised, and honoured him that liveth for ever, &c. Dan. 4. 33. 34.

And because his son, and successour Bel∣shazzar humbled not himself, though he knew all this, but lifted up himself against

the Lord of heaven, the same Lord did put him into a condition worse then of a beast: As appeareth by his desperate agony, and his unexpected end, Dan. 5. 22, 23.

Now albeit, this abasing, or humbling did work upon these mighty heathens, no other∣wise then to manifest Gods more mighty power and Majesty. Yet where it becometh effectual through faith: it fitteth and pre∣pareth the heart, towards the attaining of everlasting salvation.

And the preparations of the heart are from the Lord, saith Solom••n, Prov. 16. 1.

But how is this humility wrought? Or by what means doth our God work it in us? For this is the third question.

Verily it appeareth unto me, that the or∣dinary means whereby the Lord begins to break, and soften, and humble our rebel∣lious hard hearts, is by affliction, which be∣ing sanctified unto us by the sweet influence and operation of his holy Spirit: it direct∣eth us unto the Agent, the Cause, and the Cure of all our miseries, both outward, and inward, temporal, and eternal.

Insomuch that every one, who is become poor in spirit, will freely confesse with the Prophet David. I know, O Lord, that thy judgements are right: and that thou in faith∣fulnesse

hast afflicted me, Psalm 119. 75.

For our better satisfaction in this parti∣cular: we must consider, that we are all by nature proud, insolent, disobedient, and ob∣stinate. No man repenteth him of his wicked∣nesse: saying, what have I done? Every one turneth to his course, as the horse rusheth into the battel, saith the Prophet, Jer. 8. 6.

And that is fiercely, furiously, and dan∣gerously: untill the Lord, in pity of our Souls, claps his restraining bridles in our jaws: And to abate us of our desperate speed, layes burdens of afflictions on our backs, on some more heavy, and on some more light, according to his wisdom and our temper: For he knoweth our frame, he remem∣breth that we are dust, saith David, Psalm 103. 14.

And when the Lord, with his afflicting hand, hath fill'd her with occasions of com∣plaint, the Soul beginneth to cast down her pride, her stout behaviour, and her haughty looks: and to devise from whence those woes proceed. And being now in this per∣plexity, 'tis ten to one, but some of her ac∣quaintance, some miserable carnal comfor∣ters, are ready to perswade her, that her di∣stresses come by accident: by chance, by fortune, or by evil tongues, or by the dispo∣sition

of the Stars, or by the malice of her enemies, or treachery of some deceitfull friends.

And hereupon they will prescribe her re∣medies suteable to these devilish suggesti∣ons: To turn her eyes from looking to∣wards God: and so to drown her in a Sea of sorrows.

But, having now begun his work of grace, her God strikes in, and sends her to his word: where she findeth: That affliction cometh not forth of the dust, neither doth trouble spring out of the ground, Job 5. 6.

But the L••rd killeth, and maketh alive: he bringeth down to the grave, and bringeth up: The Lord maketh poor, and maketh rich, &c. 1 Sam. 2. 6; 7. And being thus instructed, and confirmed in these, and the like godly principles, she crieth out with mournfull Naomie: The Lord hath testified against me, and the Almighty hath afflicted me, Ruth. 1. 21.

And having found the Agent to be God, she knows the action must be just and right: For the Lord is righteous in all his wayes, and holy in all his works, Psal. 145. 17.

And going forward in her heavenly search: She findes that God doth not afflict willingly, nor grieve the Children of men, Lam. 3. 33.

And therefore there is some impulsive cause, which doth constrain him to these sad proceedings. Well, what is the cause for which the Lord afflicteth: why this his Church confesseth to be sin. We roar all like Beares (saith she) and mourn sore like Doves: we look for judgement, but there is none: for salvation, but it is far from us: For our transgressions are multiplied before thee, and our sins testifie against us, &c. Isai 59. 11, 12. &c. And thus by the Prophet Jeremie. We lie down in our shame, and our confusion covereth us: for we have sinned against the Lord our God, Jerem. 3. 25. And this the Scriptures every where affirm.

And what is sin? why, sin is the trans∣gression of the law, 1 John 3. 4.

Resolved thus: the Soul draws forth her life, and layes it to the level of the law, and findes it so repugnant to the rule: so crook∣ed, crosse, deformed, and destructive: That now she feels not, what she hath received, but fears to think of what she hath deserved. Her sorrow now is turned into anger: Anger against her self, her sinfull self, she wonders how the Justice of the Almighty hath spared her so long, and not inflicted the penalty that's due to her transgressions, eternal death in everlasting torments.

And being thus affrighted at her sins, the onely cause of her afflictions: the Soul be∣stirs her self about the Cure. And to that end, she sighs, weeps, vowes, resolves, and fasts, and prayes, and cries unto the Lord. Behold, O Lord, for I am in distresse: my bowels are troubled, mine heart is turned with∣in me: for I have grievously rebelled, Lament. 1. 20.

Bowels of grief beg bowels of compassion, and all to little purpose: For now the more she mourns, the more she may, her spirit is ingaged in the conflict. And a wounded spi∣rit, who can bear, saith Solomon, Prov. 18. 14. Poor Soul for life she labours; does, undoes: she spends her spirits, and torments her self; and all to satisfie incensed Justice. Which she is never able to perform by her own pas∣sions, were they strong as death, and deep as hell. The Law is broken, and it is Gods Law: her sute is entred; and her case re∣ported, one day of hearing craveth for an∣other, night unto night doth utter lamenta∣tions: Justice must be appeas'd, or no dis∣charge, every hour fresh summons to the barr: she gives attendance, but receives no comfort: her time runs on, her taske is but begun: her work is always doing, never ended: And so her case seems to be despe∣rate:

Because she seeketh not the cure by Christ: by God in Christ. Oh! there is heaven∣ly musick! That very name revives her: and commands her ears and heart to dwell upon that sound, which they suck in with a delitious relish. For now that God and man: that Mediator (not won by tears) but of his own free grace, turns o're the mighty volume of his book: the glorious records of free-election, and finds her name written in that Book of life, Revela. 3. 5.

And now though haply he may forbear for some short time to utter his affections, until her heart be throughly mollified, and well prepared to receive impression: yet he forgets not to compassionate the pining wretch, but in the best of times: his own good time, he says concerning her, like as he did concerning Ephraim. Is this my dear daughter? is she a pleasant child? for since I spake against her I do earnestly remember her still, therefore my bowels are troubled for ber, I will surely have mercy on her, saith the Lord, Jer. 31. 20.

And to her self, as to his spouse, he saith. O my dove! that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice: for sweet is thy voice, and thy countenance is comly, Cant. 2. 14.

In a little wrath I hid my face from thee for a moment, but with everlasting kindnesse will I have mercy on thee, &c. Isa. 54. 8, 9, 10.

And thus her Lord bemoanes, and greets, and cheers her, till being big with Christ her comforter, she singeth with the blessed virgin Mary: My soul doth magnifie the Lord, and my spirit hath rejoyced in God my Sa∣viour. For he hath regarded the lowe estate of his handmaiden, &c. Luke 1. 46, &c.

This is a happy progresse, you may say: But where appeareth this humility? Truely she meets with it in every passage.

First, she survayes her sorrows, and she says, Remembering mine affection, and my misery, the wormwood and the gall: my soul hath them still in rememberance, and is hum∣bled in me, Lament. 3. 19, 20.

And secondly, she sees the work of God in her afflictions: and therefore, She hum∣bleth her self under the mighty hand of God. According as St. Peter teacheth her, 1 Pet. 5. 6.

Thirdly, perceiving sin to be the cause of all her miseries; she humbly begs to have it done away. Have mercy upon me, O God (saith she) according to thy loving kindnesse: according to the multitude of thy tender mer∣cies blot out my transgressions: wash me through∣ly

from mine iniquitie, and cleanse me from my sin, as, Psal. 51. 1, 2.

And with like meeknesse promiseth a∣mendment. I have born chastisement, (saith she) I will not offend any more, as, Job 34. 31. But Justice pleads for satisfaction, The soul (saith he) that sinneth, it must die. At this the poor soul seems as dead indeed: she's utterly dejected, quite cast down. She's not so stiff in her opinion, to bring in writs of errour, or false-judgement. All that she desires, is to obtain the mercy of the Book: where she is taught to read. The wages, indeed, of sin is death: But the gift of God is eternall life, through Jesus Christ our Lord, Rom. 6. 23.

And here she breathes: for here's the breath of life. And thus restor'd she hum∣bly thanks the law, her schole-master for bringing her to Christ. She hangs upon this promise: claims this gift, and by this Jesus Christ her Surty, she tenders satisfaction unto Justice; and is dismissed without cost, or dammage. And not so onely: But she's made an heir, an heir of God, and a joynt-heir with Christ, Rom. 8. 17.

And is she proud of this preferment now? No verily: Till now she never felt the kind∣ly force of sound humility. All her humilty

unto this present, was meerly legal, trou∣blesome, and slavish: but now 'tis evangeli∣call and free, or if it be constrained any way: It is constrained by the love of Christ, Indeed. The love of Christ constraineth her, because she thus judgeth, that if one died for all: then were all dead, 2 Cor. 5. 14.

If all were dead, then she amongst the rest, And that she now lives, or begins to live, 'tis onely by the purchace of his grace, He died the death, that she deserved to die, that she may live with him eternally. And where is boasting then? it is excluded, By what law? of works? Nay, but by the law of faith, Rom. 3. 27.

Now she believes, and loves, and hence proceeds a modest, willing, sweet humi∣lity. She's not dejected through a servile fear: but she is humbled by attractive love, Because her Lord requires to have it so.

Take my yoak upon you, and learn of me, for I am meek, and lowly in heart, saith her beloved Lord, Math. 11. 29.

Let this minde be in you, which was also in Christ Jesus: who being in the form of God, thought it not robbery to be equall with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likenesse of men. And being found in

fashion as a man, he humbled himself, & became obedient unto death, even the death of the crosse, saith his learned Apostle, Phil. 2. 5. to the 9.

Thus councel wooes her, and example wins her: And she walkes humbly with her God in Christ. According to that of the Prophet, Micah 6. 8. And thus effectuall humility is brought, and wrought into the sinful soul.

But what doth this humility perform? what doth it work? For that is the fourth Que∣stion. I answer, that this true humility, be∣ing impowred, and improved by Faith: hath principally these five operations, It instruct∣eth, disposeth, removeth, reneweth, and recei∣veth.

First, it instructs the new-inlightened soul in those hereditary imperfections, which pride would never suffer her to look on: so as to own them with a free consent, as the onely off-spring of her cursed nature. But being humbled, she can plainly see sin, and corruption in every corner, defiling all her thoughts, and words, and deeds. And thereupon she willingly confesseth, That every imagination of the thoughts of her heart, is onely evill continually, as, Gen. 6. 5.

That her tongue is an unruly evill, full of deadly poyson, as, James 3. 8.

Insomuch, that she hath wearied the Lord with her words, as, Mala. 2. 17.

And that she loveth darknesse rather then light, because her deeds are evil, as, John 3. 19.

And looking back upon her sinfull cour∣ses, she feelingly complaineth with St. Paul, what fruit had I then in those things, whereof I am now ashamed: for the end of those things is death, Rom. 6. 21.

Again, humility instructeth her in her own wants, her spiritual poverty, for whereas pride endeavours to perswade her: That she is rich and increased in goods, and hath need of nothing: humility informs her, That she is wretched, and miserable, and poor, and blinde, and naked, as, Revel. 3. 17. So that in her there dwelleth no good thing, Rom. 7. 18.

And having shown her that she is full of evil, and void or empty of all grace, and goodness: humility proceedeth to instruct her in her own weakness; which is so ex∣tream: that she hath neither power to sup∣press her wickedness, nor to supply her wants, we are not sufficient of our selves to think any thing, as of our selves: but our suf∣ficiency is of God, saith Paul, 2 Cor. 3. 5.

Thus the poor soul learns to be sensible, of her own wickedness, and wants, and weakness.

And from this feeling sense humility dis∣Poseth her to seek relief, whereby her sins may be supprest: her wants supply'd, and her much weakness pitied, and supported. O how she struggles in this three-fold snare! how she endeavous to release her self! But all in vain until a voice from heaven di∣recteth her to take the little book out of the great and mighty angels hand, Rev. 10. The Gospel in the hand of Jesus Christ, where∣in, by his directon, she findeth. That he is that Lamb of God, that taketh away the sin of the world, John 1. 19. That the bloud of Jesus Christ cleanseth us from all sin, 1 John 1. 7. And that, He hath loved us, and washed us from our sins in his own blood, Revel. 1. 5. Here she sees how her sins are washt away: and how she is so clearly cleansed from them, that she is freed for ever from that bondage.

Again she reads, That in him dwelleth all the fulnesse of the Godhead bodily, Colo. 2. 9. And, that of his fulnesse we have all re∣ceived, and grace for grace, John 1. 16.

Here she perceives her wants are all sup∣plyed, and that in him she's fully furnished, And to sustain her in her present weakness, she hears him say to her, as to St. Paul, My grace is sufficient for thee: for my strength is

made perfect in weaknesse, 2 Cor. 12. 9.

Until she comes experimentally to tri∣umph with that mighty man of God. I can do all things through Christ, which strenghen∣eth me, Phil. 4. 13.

And having tasted of these heavenly com∣forts, she ruminates upon this little book, from whence she sucketh such exceeding sweetness, that now she singeth with the Prophet David: How sweet are thy words unto my taste, yea sweeter then hony to my mouth, Psal. 119. 103.

But yet before she fully can disgest this book, she findes it bitter in her belly. For looking back upon her sinfull wayes, she sees how ill she hath requited these incom∣parable favours: How she hath grieved the Spirit of her Lord, and crucified the Son of God a fresh. And looking upon him, whom she hath pierced, she mourneth for him, as one mourneth for his onely son, and as is bitter∣nesse for him, as one that is in bitternesse for his first born. According to that of the Pro∣phet, Zechar. 12. 10. Now sin appeareth in its proper colours, foul, filthy, beast∣ly, and abominable. So that the soul begins to hate her self, for loving such a base deformed monster, so spightfull, trea∣cherous, and damnable, that nothing can

be more pernitious. And being thus incen∣sed against sin: theres nothing can content her, but her Saviour. She doth not cry with Rachel, give me children, but give ne Jesus Christ, or else I die. She is extreamly sick of her corruptions, and none but Je∣sus must be her Physitian: she seeks no other Physick, but his favour; no antidote, but his affection: no balsom, but his blood: and therefore she will entertain him upon any tearms though never so offensive to the flesh: for she hath found, that There is none other name under heaven, whereby we must be saved, Acts 4. 12.

And now by vertue of humility, that most obedient child of Faith and Love, the care∣ful soul endeavours to remove all such im∣pediments as may obstruct, the sweet ap∣proach of her beloved Lord. And knowing sin to be the onely thing that causeth their unhappy separation, as, Isa. 59. 2. She cries unto her strength, and her Redeemer for help against that false infernal foe: that seeks to keep her still in his displeasure. And being ayded by her Saviour, and arm∣ed with his well approved armour, Ephes. 6. 13, &c.

She setteth first upon those crying sins, that are of greatest obloquie, and scandal:

and having routed those prodigions rebels, she ransacks every corner of her conscience and haling forth her more concealed crimes, she sends them packing: she con∣demns her self of sloath, self-saving and hy∣pocrisie: she crucifies her own corrupted nature, and mortifies her most beloved lusts: she suffers not a peevish thought to pass without a serious examination, and a severe impartial reproof. For the weapons of her warfare are not carnall, but mighty through God, to the pulling down of strong holds: cast∣ing down imaginations, and every high thing, that exalteth it self against the knowledge of God: and bringing into captivity every thought to the obedience of Christ. According to that of the Apostle, 2 Cor. 10. 4, 5.

But for as much as pride, rebellious pride, is evermore her mortal enemy. The child of ignorance: the Divels darling, the soul of schism, the strength of heresie, the food of spight, the fuell of contention, the fools affiance, and the wise mans fear, the bane of godliness, the death of grace, hate∣ful to Christ: and hurtful to his members. Therefore this humble soul constrains her self to cast out this destructive adversary: and hold him in perpetual defiance. And thus, that she may gain her gracious Lord,

she labours mightily to take away the evil of her doings from his eyes: To which she cannot yet conceive her self to be a pleasing Object. For though she could cleanse her self from all filthiness of flesh and spirit; according to Saint Pauls incouragement, 2 Cor. 7. 1. Yet she must likewise perfect holiness in the fear of God. And be renewed in the spirit of her minde, And put on that new man, which after God is created in righteousnesse and true holinesse, as, Ephes. 4. 23, 24. Or she esteems her self unfit for Christ.

These are the beauties, that her Lord delights in: And therefore now she seeks to deck her self with these new ornaments.

Not with broyded hair, or gold, or pearls, or costly aray, as good St. Paul, 1 Tim. 2. 9.

And yet much lesse will she deform her self, according to the fashions of this world.

But she endeavours to adorn her self, in the hidden man of the heart, in that, which is not corruptible, even the ornament of a meek and quiet Spirit, which in the sight of God is of great price. According to St. Pe∣ters exhortation, 1 Peter 3, 4.

And being thus arayed, and adorned with precious robes instead of specious rags: beyond the power or police of nature, and past the industry of humane art, She seeks

the good hand of her God upon her, for which she humbly magnifies his grace, say∣ing as in Isaiahs Prophesie, I will greatly rejoyce in the Lord, my soul shall be joyfull in my God: for he hath cloathed me with the garments of salvation, he hath covered me with the robe of righteousnesse as a bride∣groom decketh him self with Ornaments, and as a bride adorneth her self with her jewells Isa. 61. 10. And thus attired with all humility she waiteth to receive her soveraign Lord, and panting for his most desired presence: she sings, as in the song of Solomon: stay me with flagons, comfort me with apples: for I am sick of love, Cant. 2. 5. Set me as a seal upon thy heart: as a seal upon thine arm, for love is strong as death, Cant. 8. 6.

Make haste my beloved, and be thou like to a Roe, or to a young hart upon the mountains of spices, Cant. 8. 14.

And now her blessed Lord, who all this while: from the first in stant of her new crea∣tion, wrought secretly upon her sinful heart, melting it in the furnace of affliction: dis∣covering the Agent, cause; and cure of all her miseries: instructing her in her own sinfulnesse, and wants, and weaknesse: dis∣posing her to seek and find relief, remo∣ving all occasions of offence: and renova∣ting

her to his own likenesse, And all this by the level of humility, the first, and fair∣est fruit of faith, and love. Now he appears to her more visibly.

For God who commanded the light to shine out of darknesse, shineth in her heart to give the light of the knowledge of the glorie of God in the face of Jesus Christ, as in 2 Cor. 4. 6.

At which the poor Soul fares as one transported: Not by the spirit of illusion, of pride, vain glory, or Hypocrisie: like those that labour to dishonour Christ in his eternal Mediatorship by their conditional Election, that magnify the broken arm of flesh by their free-will, and carnal confi∣dence, that wrest the word of God to over∣throw Scripture by reason, that will make the Law of none effect by their traditions, that do despise, rule, order, government, and lift themselves above Gods Ordinances, that make their Christian liberty the Cloak for their ambition, avarice and envy, that dare with shamelesse impudence proclaim themselves for Saints, whereas their practice proves, that they are altogether otherwise: That say, stand by thy self, come not near to me, for I am holier then thou: These are a smoak in my nose, &c. saith the Lord, Isa. 65. 5.

But in the spirit of a meek sound minde, with upright Job she sayes unto the Lord I have heard of thee by the hearing of the ear: but now mine eye seeth thee. Wherefore I abhor my self, and repent in dust and ashes, Job 42. 5. 6. And with that Evangelical Isaiah: wo is me, for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips, for mine eyes have seen the Lord of Hosts, Isa. 6. 5.

And with that good Centurion, she saith: Lord I am not worthy that thou shouldest come under my roof, Math. 8. 8.

And thus the nearer that her Lord ap∣procheth, with his pure, spotlesse, glorious perfections: the more unworthy she esteems her self: untill she seems unto her self as no∣thing: Yea, worse then nothing. All her braveries, her beauties, honours, pleasures, wit, and wealth are lying Witches, all her fair professions are painted Vizards of Hy∣pocrisie: her moral vertues, and most pre∣cious parts, are filthy garments spotted by the flesh. For so she values them, and casts them from her: And having stript her self of all such rags, she humbly layes her self at her Lords feet: saying, as Ruth did sometime say to Boaz, I am thine handmaid, spread therefore thy skirt over thine hand-maid, Ruth. 3. 9.

And wheresoever this Humility hath wrought this work: No doubt but Christ is there, and brings assurance as his next at∣tendant.

And so it followeth in the fourth place: That wheresoever Christ is there is Assu∣rance.

In him we have boldnesse, and accesse with confidence, by the faith of him, saith St. Paul, Eph. 3. 12.

And that strong fortresse wherein this Assurance is to be lodged, and established, is the free promises of God in Christ, according to the Covenant of Grace.

There are too many that do seek for this Assurance in their own sanctification.

And that in order to their victories over their sins, & their abilities to serve their God according to the rule of his Commandments. And this, I must confesse, is a fair building, but yet exceeding subject to the blasted in time of tryal and temptation: when every filching undermining sin shall catch occasion to break in, and shake, or shatter all, or part of their Assurance: But that Assurance, which is fortified by the sure promises of God in Christ, is much more safe, secure, and satisfying. Wherefore if thine Assurance steps aside, and seems to slight thee, fly unto the

promises, where thou shalt hear thy Lord returning him, with this, or the like com∣fortable language: Come unto me all ye that labour, and are heavy laden, and I will give you rest, Math. 11. 28. Him that cometh to me, I will in no wise cast out, John 6. 37. Verily, verily, I say unto you, he that believeth on me, hath everlasting life, John 6. 47. He hath it already.

• First, he hath it of Christ by promise.
• Secondly, he hath it from Christ by pur∣chace.
• And thirdly, he hath it in Christ by po∣session.

I say that every true believer hath eter∣nal life: And first of Christ by promise.

My sheep hear my voice (saith he) and I know them, and they follow me, and I give un∣to them eternal life, &c. John 10. 27, 28, 29.

And therefore fear not little flock (saith he) for it is your fathers good pleasure to give you the Kingdom, Luke 12. 32.

Secondly, he hath it from Christ by pur∣chase, by Christ his purchase, and that un∣der seal, and in the earnest thereof.

After that ye believed in Christ (saith Paul) ye were sealed with the holy Spirit of promise, which is the earnest of our inheritance, untill

the redemption of the purchased possession, unto the praise of his glorie, Eph. 1. 13, 14.

And thirdly, he hath it in Christ by pos∣session, Christ hath taken possession of it, and prepared it for all believers.

I go to prepare a place for you (saith he) And if I go and prepare a place for you: I will come again, and receive you unto my self, that where I am, there ye may be also, Joh. 14. 2, 3. And whither I go, ye know, saith he, verse 4.

For that Kingdom, which was prepared for you, from the foundation of the world, upon promise of satisfaction: I go to pre∣pare for you after performance of satisfa∣ction.

Where it shall be said unto you: Come ye blessed of my father, inher••t the Kingdom pre∣pared for you from the foundation of the world, as Math. 25. 34.

What Soul can wish a more compleat as∣surance?

But haply you will say, we do not doubt, but every true believer is sure enough to have eternal life by Jesus Christ: But what assurance have we of those good things, that do concern this life?

Indeed the Prophet David telleth us: There be many that say, who will shew us any good, Psal. 4. 6.

But in this case also, we have both pro∣mise, example, and experience for our as∣surance. For matter of promise: God hath said, I will never leave thee, nor forsake thee; Heb. 13. 5.

But what is it, poor Soul, thou art afraid of? Art thou afraid of poverty, or want?

Why, a little that a righteous man hath, is better then the riches of many wicked. For the arms of the wicked shall be broken: but the Lord upholdeth the righteous. The Lord know∣eth the dayes of the upright, and their inheri∣tance shall be for ever: They shall not be a∣shamed in the evil time, & in the dayes of fa∣mine they shall be satisfied, Ps. 37. 16, 17. 18, 19.

Trust therefore in the living God, who gi∣veth us richly all things to injoy, 1 Tim. 6. 17.

Art thou afraid of discredit? afraid to lose thy good name and reputation?

Why, the Lord is able to make thee a name, and a praise among all people of the earth, as Zepha. 3. 20.

Admit that thy good name be reproched, by the mouth of a scorner here upon the earth: yet thou hast cause to rejoyce, for that thy name is registred in heaven, as Luke 10. 20.

Art thou afraid of thine enemies?

Consider that of the Prophet David: The

Lord (saith he) is my light; and my salvation, whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid? When the wicked, even mine enemies, and my foes came upon me to eat up my flesh, they stumbled, and fell, Psal. 27. 1, 2. And the Lord thy God will hold thy right hand, saying unto thee fear not, I will help thee, as in Isa. 41. 13.

Art thou afraid of death? Behold, the eye of the Lord is upon them that fear him, that hope in his mercie: to deliver their Soul from death, and to keep them alive in famine, Psal. 33. 18, 19.

But why should any man be such a cow∣ard, as to fear an enemy that is already conquered: Yea, abolished, or destroyed, 2 Tim. 1. 10. Swallowed up in victory, 1 Cor. 15. 54.

Truely, dear Christian, thou hast cause to triumph over these enemies after this manner. O death, where is thy sting? O Grave, where is thy victorie? The sting of death is sin; and the strength of sin is the law: But thanks be to God, which giveth us the vi∣ctorie, through our Lord Jesus Christ, as at 1 Cor. 15. 55, 56; 57.

In a word, whatsoever thou fearest, or whatsoever thou feelest: Thou shall finde God thy refuge; and strength, a very present

help in trouble; as well as David did, Psalm 46. 1.

Onely be carefull, That thou suffer not as a Murderer, or as a Thief, or as an evil doer, or as a busie-bodie in other mens matters. And then assure thy self: That the Lord is faithfull, who shall stablish thee, and keep thee from evil. According unto St. Pauls confi∣dence, 2 Thes. 3. 3.

Again, consider: What doest thou desire? Doest thou desire safety, preservation, de∣liverance, victory, wealth, honour, long-life, or salvation (after a moderate, and god∣ly manner) Acquaint thy self with the sub∣stance of the 91 Psalm.

And with the 3 first verses of the 112 Psal. In these words: Blessed is the man that fear∣eth the Lord, that delighteth greatly in his Commandments, his seed shall be mighty upon earth, the generation of the upright shall be blessed, wealth and riches shall be in his house, and his righteousnesse endureth for ever. And to confirm thee in thy confidence, peruse the 6. 7. and 8. verses of the same Psalm. Surely he shall not be moved for ever, the righ∣teous shall be in everlasting remembrance. He shall not be afraid of evil tidings, his heart is fixed, trusting in the Lord. His heart is esta∣blished, he shall not be afraid, untill he see his de∣sire upon his enemies.

Thus of the promises, If thou desirest yet further to establish thine assurance; In the next place see and observe the stories of Abraham: Isaac, Jacob, of Joseph, Moses, Mordecay, David, and Hezekiah, And con∣sider how the Lord guided and governed: preserved, and prospered, exalted, and in∣couraged them; together with all his Pro∣phets, and Apostles: and all the godly every where and in all ages. And verily thou shalt finde sufficient cause to say with that discerning Prophet David: The Lord hath pleasure in the prosperity of his servants, Psal. 35. 27.

And lastly, recollect thine own experience, and meditate how graciously the Lord thy God hath dealt by thee in his outwad bles∣sings, and inward consolations: his tender mercies, and fatherly loving-kindnesses: his patience, and long-sufferings: supplying thy severall necessities with sutable com∣forts, preservations, and deliverances: where∣in he hath prevented not onely thy deserts, but often times thy desires also.

And when thou shalt thus walk with thy God in wisdom and singlenesse of heart: Thou shalt finde sufficient in him, and from him to say with that holy Prophet. Return unto thy rest, O my soul, for the Lord

hath dealt bountifully with thee, Psal. 116. 7.

And furthermore to make thee confident, That he shall deliver thee in six troubles: yea in seven there shall no evill touch thee. In fa∣mine he shall redeem thee from death, and in war from the power of the sword, &c. Job 5. 19. to 27.

Thus through ou•• own discreet experi∣ence, the saints exemplary prosperity: And our dear Saviours never-failing promises, as well spiritual as temporal, we shall be sure to meet the full assurance of all, or eve∣ry kinde of happinesse Provided still, that Christ be with, or in us. For where the true Christ is there is assurance. And this assurance always brings in peace.

This is the fifth attendant, that still waits upon the person of our royal Bridegroom, And where Christ is, you cannot want for Peace. He is The mighty God, the everlasting Father: The Prince of Peace, Isa. 9. 6.

But as there is scarce any kingdom, where there are not three self-ended sichophants, for one true-hearted, faithful, loyal sub∣ject. So there are four sorts or kinds of peace: yet onely one that is secure; or safe.

• The first sort of peace, is a sluggish peace.
• The second is a slavish peace.
• The third is a deceitful peace.. And

• The fourth is the safe peace.

The first (I tell you) is a sluggish peace. And this is when a man lies snorting in the filthy bosom of a sinful, corrupt conversa∣tion, without any feeling of Gods fierce wrath, or of his own desperate condition; as being subject even that very instant, to be swallowed up of that most horrible and dreadful gulph of everlasting death, and endlesse torments.

This kinde of sluggish peace is very much illustrated by Jonah his example, in the first Chapter of his history▪ where the Lord commandeth Jonah to go and cry against Nineveh. But Jonah disobeyeth Gods com∣mand, and goeth down to Joppa: where finding a ship bound for Tarshish, he pay∣eth the fare thereof, and goeth down there∣into, to fly unto Tarshish, from the pre∣sence of the Lord. And in the middest of that mighty tempest, whereby the ship is likely to be broken: Jonah is laid fast a sleep in the sides of the ship, until the Ship-ma∣ster rouzeth him up, and soon after casteth him over-board into the raging Ocean. So the Lord commandeth all men every where to repent, Acts 17. 30. He exhorteth us to watch, and to stand fast in the faith, 1 Cor. 16. 13.

And to examine our selves, whether we be in the faith, 2 Cor. 13. 5. Neverthelesse we wilfully rebel against the Lord our God: we do despise his Precepts, and his ex∣hortations: and slighting his Ordinances, we betake our selves unto the sloath∣full cabin of security, we say in our hearts, God hath forgotten: he hideth his face he will never see it. As David speaketh of a wicked person, Psal. 10, 11. And to de∣ceive our selves the more sincerely: we keep at a distance with our own hearts, and make our selves great strangers even at home, in our own consciences, we do evill, and hate the light, neither come we to the light, least our deeds should be reproved. Ac∣cording to that saying of our Saviour, John 3. 20. From whence it proceedeth, that like fools, we go laughing to the correction of the stocks: & never fear the rod, until we feel it.

And thus, with Jonah, we sleep peace∣ably even in the jawes of danger and distresse, and never dreame of our ap∣proaching ruine. Or if at any time the ter∣rours of conscience do hap do seize upon us, and afright us: yet they are but as so many troublesome dreams, we soon forget, and fall a sleep again, untill the day of the Lord cometh, as a thief in the night: And

when we say peace, and safety, then suddain destruction cometh upon us, as travail upon a woman with child, and we shall not escape, as in the 1 Thes. 5. 2, 3. This is the sluggish peace.

The second is a slavish peace; when a man is contented to submit unto the slavery of sin and Satan without endeavouring, or desiring to recover himself out of the snare of the Devill, but is taken captive by him at his will, as, 2 Tim. 2. 26.

To instance in one onely particular. Is it not a sad thing to see how most men and women do more willingly and chearfully serve the Devil every hour in the day; then they will serve God one day in the week? yea and in that day (I mean the Sabbath day, which God hath set apart for his own publick worship) if we shall consider, how few will afford him their presence for one hour, and how many of those few do im∣ploy that hour in wandring thoughts or worse behaviour, rather then in sincere, and pure devotion: verily we shall finde that of the Apostle to be too too true. That even the whole world liveth in wickednesse, 1 John 5. 19. Lieth in wickednesse: not so much as attempting to stir out of it, on to strive a∣gainst it. And is not this to serve God de∣spightfully:

and the Devil obsequiously. Indeed this may seem to be a kinde of pre∣sent peace: but it is very dishonourable, and no lesse dangerous, to hold the Devil in friendship, and God at defiance.

For whilest we do thus promise unto our selves comfort, and security, by siding with Satan, and complying with our own cor∣cuptions: we do betray our most hopeful expectations to all manner of temporal di∣straction: and our poor souls to eternal de∣struction. According to that of the Lord by this Prophet Isaiah, Because ye have said, we have made a covenant with death, and with hell are we at agreement: when the over∣flowing scourge shall passe through, it shall not come unto us: for we have made lies our refuge, and under falshood we have hid our selves, Isa. 28. 15.

Therefore thus saith the Lord: Your covenant with death shall be disanulled, and your a∣greement with hell shall n••t stand: when the everflowing scourge shall passe through, then ye shall be troden down by it. From the time that it goeth forth, it shall take you: for morning by morning shall it passe over by day and by night: and it shall be a vexation onely to un∣derstand the report, Isa. 28. at the 18 and 19 verses.

The third is a deceitful peace: And this is, when a man buildeth his peace upon false foudations: And that either through igno∣rance, or through errour. First through ignorance: as when we either know no danger at all, or else when we do not know our danger to be so great, as in truth it is. When a man knoweth no danger, he fear∣eth no danger: and therefore he is as con∣fident of his own security, as he that is altogether free from danger. And likewise he that conceiveth not his danger to be so great, as in truth it is: albeit he hath not so much peace, as he that is altogether ig∣norant, yet he imagineth that his danger is not so great, as that it requireth much trouble, or travail to prevent or avoid it. But all the sinners of my people shall die by the sword, which say; the evil shall not over∣take, nor prevent us, saith the Lord, Amos 9. 10.

And in the sixth Chapter of the same pro∣phesie, at the third verse, &c. to the eighth: Ye that put far away the evil day, and cause the seat of violence to come near, that lye upon beds of Ivory, and stretch themselves upon their Couches, and eat the Lambs of the flock, and the Calves out of the midst of the stall: that chaunt to the sound of the Viol, and invent to

themselves instruments of Musick, like David: that drunk Wine in bowls, and anoint them∣selves with the chief oyntments: but they are not grieved for the affliction of Joseph. There∣fore now shall they go captive, with the first that go captive, &c.

The second sort of these deluded Souls are such, as ground their peace upon mi∣stakes: perswading themselves that God is, as it were, ingaged to defend, and preserve them: And why? Because, say they, he is mercifull: It is true indeed, the Lord is ve∣ry mercifull: For so he proclaimeth him∣self, Exod. 34. 6, 7.

But what is all that to thee! He will by no means clear the guilty, as in the same 7th. vers. God cannot be so mercifull as to be unjust: his justice must be fully satisfied; which thou art never able to perform. And therefore, un∣lesse the guilt of thy sins be washed away by the bloud of Jesus Christ: thou hast no present interest in Gods mercy. Thou art still in thy wickednesse. And the wicked are like the troubled Sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace (saith my God) to the wicked, Isa. 57. 20, 21.

Now every one of these three sorts of peace is such a judgement, as exposeth us to Gods just wrath, and indignation.

For he that blesseth himself in his heart, say∣ing, I shall have peace, though I walk in the imagination of my heart, to add drunkennesse to thirst. The Lord will not spare him: but then the anger of the Lord, and his jealousie shall smoak against that man, &c. Deut. 29. 19, 20.

But the fourth sort of peace, is a safe peace. And this is that, which doth insepa∣rably attend upon the person of our Lord. And for our better understanding, and sa∣tisfaction in this particular, we must know, that this true peace must be grounded upon the assurance of that reconciliation, which God in Christ hath concluded between him∣self and us. For it pleased the father that in him should all fulnesse dwell: And (having made peace through the bloud of his Crosse) by him to reconcile all things unto himself: by him (I say) whether they be things in earth, or things in heaven. And you that were some∣times alienated, and enemies in your minde by wicked works, yet now hath he reconciled, in the bodie of his flesh through death, to present you holy and unblameable, and unreproveable in his sight, Colos. 1. 19, 20, 21, 22.

Now, whosoever hath been formerly sen∣sible of that great emnity, that was between God on the one part: And his own corrupt

sinfull nature, and conversation on the o∣ther part. And is now fully satisfied, and assured by a lively faith: That God was thus in Christ reconciling the world unto himself, not imputing their trespasses unto them. As likewise the same Apostle, 2 Corinth. 5. 19. That Soul, I say, may confidently boast: that she injoyes a safe and solid peace: For that she is joyned unto the Lord of Hosts in an offensive, and defensive league. And is thereby impowred, both to fight the good fight of faith, and so to lay hold on eternal life, as at 1 Tim. 6. 12.

And also to resist the Devil, and to make him flee, as James 4. 7. By which we may perceive that this true peace consisteth not in an absolute freedom from war: but in the assurance of Gods Almighty favour and protection. Thou wilt keep him in perfect peace, whose minde is stayed on thee; because he trusteth in thee, saith that Prophet unto the Lord, Isa. 26. 3.

Not such a perfect peace, as feeleth no in∣terruption: but such a perfect peace, as fear∣eth no dissolution. He shall not be moved for ever, saith the Psalmist, Psal. 112. 6.

He may be moved by some violent in∣counter: But it will not be long, before he returneth unto his resting place. Doubtlesse,

it maketh much for Gods glory to exercise his Souldiers in a continual warfare: That so he may make bare his own holy arm in the eyes of all the Nations: and that all the ends of the earth may see the salvation of our God, as Isa. 52. 10. Verily the godly, nor are, nor ever shall be without adversaries.

Neither do they wrestle onely against flesh and bloud, but against principalities, against powers, against the rulers of the darknesse of this world, against spiritual wickednesse in high places: wherefore they take unto them the whole armour of God, that they may be able to withstand in the evil day, according to Saint Paul's direction, Eph. 6. 12, 13.

And in truth, the servant of Jesus Christ is still more doubtfull of some intestine treachery, then of any forraign invasion: And therefore he keepeth his heart with all diligence, according to that word of com∣mand, Prov. 4. 23. He placeth a strong cen∣tury in that center. And for his outworks: He walketh righteously, and speaketh uprightly, he despiseth the gain of oppressions, and shaketh his hands from holding of bribes, he stoppeth his ears from hearing of bloud, and shutteth his eyes from seeing evil: according to those safe po∣stures, Isa. 33. 15.

And therefore he shall dwell on high, his

place of defence shall be the munitions of rocks, bread shall be given him, his waters shall be sure. His eye shall see the King in his beauty, they shall behold the land that is very far off, verse 16. 17.

Briefly thus: He shall rest securely, and fare sufficiently: He shall see the King in his Majesty, and travail safely under his prote∣ction.

And in every conflict he is sure of con∣quest: I can do all things through Christ, which strenghteneth me, saith he with St. Paul, Phil. 4. 13.

And therefore with the Prophet David he likewise concludeth: saying, I will love the Lord my strength: The Lord is my Rock, and my fortresse, and my deliverer; my God, my strength in whom I will trust, my buckler, and the horn of my salvation, and my high Tower, &c. Psal. 18. 1. &c.

This is the godly mans garrison, and it is invincible: And in this confidence. I will both lay me down in peace, and sleep, (saith he) for thou Lord onely makest me dwell in safety, as in Psal. 4. 8.

This indeed is a safe peace: Such a peace, as passeth all understanding: And he be∣longeth to our Saviours guard: For he shall keep our hearts and mindes through Christ Je∣sus,

Philip. 4. 7. And where this peace is quartered, he provides to entertain his plea∣sant partner joy: This is a compleat Cour∣tier, whose office most properly proclaims his Prince his presence, Psal. 16. 11.

But being of that frolick disposition, he is much mistaken, and as much abused, by some that seem to be his fellow servants: For you shall hardly meet with one in for∣ty, but is deceived in this particular; which we shall very easily maintain, when we shall finde, there are five sorts of joy, whereof the first is a cursed joy: The second is a counterfeit joy: The third is a carelesse joy: The fourth is a carnal joy: And the fifth is a compleat joy. The first, I say, is a cursed joy. And this is when a man rejoyceth in any evil, either against God, or his Neigh∣bour: Their Soul delighteth in their abomina∣tions, saith the Lord, Isa. 66. 3. Every sin hath some sweetnesse, wherewith it delight∣eth the Souls of the wicked: And the De∣vil, who is a strict observer of all our acti∣ons, is thereby so well acquainted with our several inclinations, that he will hardly lose his opportunity, to present us with such sen∣sual objects, and such suteable assistants, as will most easily allure us, and as easily carry us on to a cursed conclusion.

If Absalom delighteth in ambition, and will ascend thereunto by an unnatural con∣spiracie: he shall neither want for councel∣lers, nor confederates, 2 Sam. 15.

If Ahab delighteth in the commodious∣nesse of his Neighbours inheritance: he shall not want for the furtherance of a bloudy wife, of false witnesses, or of corrupt Magi∣strates, as 1 King. 21.

If Judas delighteth in covetousnesse, he shall have a bribe to betray his Master, and the malicious chief Priests, & Captains shall be as glad to give him money, as he is to re∣ceive it, Luke 22. 4, 5.

Or if Herod delighteth in vain-glory, he shall have enough to cry him up, Acts 12. 22.

All these, together with many others, at∣tained unto their several purposes and plea∣sures: I cannot say that they injoyed them (though they rejoyced in them) For there∣withall they verified Zophars proverb: The triumphing of the wicked is short, and the joy of the Hypocrite, but for a moment, Job 20. 5. Verily it is a cursed joy, that endeth in dam∣nation: and such is the reward of all those, that have pleasure in unrighteousnesse, 2 Thes. 2. 12.

And therefore, let those idolatrous Isra∣elites sit down to eat, and to drink, and rise

up to play, Exod. 32. 6. unto their shame, verse 25.

And let those insulting Philistines, when their hearts are merry, call for Sampson out of the prison-house, to make them sport, Jud. 16. 25. unto their destruction, verse 30.

Yet Moses will chose rather to suffer afflicti∣on with the people of God, then to enjoy the plea∣sures of sin for a season, as Hebr. 11. 25.

And Job will protest against rejoicing at the destruction of them that hated him, Job 31. 29.

It is a hard matter to perswade scorners, not to delight in scorning, as Prov. 1. 22.

And evil men, not to rejoyce to do evil, as Prov. 2. 14.

And fools, not to make it their sport to do mischief, as Prov. 10. 23.

But these are infallible signs: That they do not joy in God through our Lord Jesus Christ, by whom we have received the atonement: Ac∣cording to the practice of the Saints, Rom. 5. 11.

And so consequently they do not love the Lord Jesus Christ: And if any man love not the Lord Jesus Christ, let him be Anathe∣ma Maranatha. Let him be accursed, or had in execration, even unto the death, saith the holy Ghost by St. Paul, 1 Corinth. 16. 22.

The second is a counterfeit joy: And this is, when a man seemeth outwardly to be merry: whereas inwardly, and in truth his heart is sorrowfull. This is to put a good face upon a bad case. To sing songs to a heavy heart, saith Solomon, Prov. 25. 20.

And in another place, he compareth the fained laughter of a fool, to the crackling of thorns under a pot: where the noise is more offensive, then the heat is beneficial, Ec∣cles. 7. 6.

Sometimes this counterfeit mirth is very hurtfull, and injurious unto others: For as a mad man, who casteth fire-brands, arrows, and death. So is the man that deceiveth his Neighbour, and saith, Am not I in sport? Prov. 26. 18, 19. Sometimes it is more hurtfull un∣to our selves: For it contradicteth the cry of an accusing conscience, which otherwise might happily perswade us to a godly sor∣row, working repentance unto salvation not to be repented of, like that in St. Paul, 2 Cor. 7. 10.

But at the best, it is both preposterous in the use, and uncomfortable in the end. For even in laughter the heart is sorrowfull; and the end of that mirth is heavinesse, Pro. 14. 13. The third is a carelesse joy, when a man will rejoyce at every trifle: when a man re∣joyceth

in a thing of nought, as the Prophet speaketh, Amos 6. 13. Yea, folly is joy to him, that is destitute of wisdom, saith the wise man, Prov. 15. 21. Of this sort are they, that will be merry meerly for company sake: but nothing according to St. Paul's exhortati∣on, Rom. 12. 15. For albeit, they will re∣joyce, with all that rejoyce: yet they will not weep with any that weep. Neither will they rejoyce, either with godly men, or in a godly matter, or after a godly manner: ac∣cording unto Pauls intention. And there∣fore we may say with St. James: All such re∣joycing is evil, Ja. 4. 16.

And as it is evil, so it is also unsafe. They take the Timbril and Harp, and rejoyce at the sound of the Organ: They spend their dayes in mirth, and in a moment go down to the grave, Job 21. 12, 13. They die in the midst of their jollity: And whither then? Verily to judgement: Rejoyce, O young man, in thy youth, and let thy heart cheer thee in the dayes of thy youth, and walk in the wayes of thine heart, and in the sight of thine eyes: but know thou, that for all these things, God will bring thee into judgement, Eccles. 11. 9.

Yet this is but the beginning of sorrows. The Harp, and Viol, the Tabret, and Pipe, and wine are in their feasts: but they regard not

the work of the Lord, neither consider the ope∣ration of his hands, saith the Prophet, Isa. 5. 12.

There is their carelesse mirth. Therefore Hell hath inlarged her self, and opened her mouth without measure: and their glorie, and their multitude, and their pomp, and he that rejoyceth shall descend into it, verse 14.

There is their endlesse misery.

The fourth is a carnal joy: As when a man rejoyceth, or taketh delight in such things, as are meerly carnal: such things as are altogether pleasing to the flesh, and no lesse displeasing unto God. Such are all im∣pure, lustfull, idle, envious, malitious, am∣bitious, treacherous, covetous, proud, or blasphemous thoughts. All flattering, fool∣ish, filthy, lewd, lying, prophane, prejuditi∣ous, or provoking words. Together with all ungodly, unjust, injurious, uncharitable and dishonest actions.

And whosoever delighteth in these, or in any one of these: it is evident that his joy is carnal, sensual, and sinfull.

Secondly, this carnal joy doth manifest it self by rejoycing carnally, and sensually in things that are otherwise indifferent, as be∣ing usefull, and beneficial for the managing or carrying on the affairs of this life. As

when the wise man glorieth or rejoyceth in his wisdom, the mighty man in his might: or the rich man in his riches, or the like, which God forbiddeth, Jer. 9. 23. Thus great Goliath boasted in his strength, 1 Sam. 17. 10. Benhadad of his forces, 1 Kings 20. 10. Rab∣shakeh of his victories, 2 Kings 18. 35. Ha∣nan of his advancement, Esther 5. 11. The Pharisee of his works, Luke 18. 22. And Pi∣late of his power, John 19. 10. And in all these the words of James were verified: They rejoyced in their boastings, all such rejoy∣cing is evill, James 4. 16.

And thirdly it is by this carnall joy that we rejoyce in spirituall things after a car∣nal manner: or to the satisfying of the flesh by any present of future commodity or in∣joyment whatsoever.

As for example, when we do delight to professe religion: to hear Gods holy word; or to partake in any other of his Ordinan∣ces, either for custom, curiosity, lucre, or pride, preferment or vain-glory.

Doubtlesse it was in reference to these, or some of these: or the like indirect in∣tents, or purposes: That Herod heard John gladly, Mar. 6. 20. And soon after command∣ed him to be beheaded, verse 27.

And that the Jewes were willing for a

season to rejoyce in his light, John 5. 35.

And yet walked in darknesse, and igno∣rance, and unbelief neverthelesse, verse 37. 28.

That Simon the sorcerer would have pur∣chased the gift of the holy Ghost, Acts 8. 13.

And was therefore reproved for an hy∣pocrite, verse 21. And that such hearers, as our Lord resembleth to the seed that fell upon the rock: receive the word with joy, and in time of temptation do fall away, Luke 8. 13.

Verily, it were much to be desired, that all such false time-servers, and self-servers were separated now from Gods true saints: that so we might discover, love, and honour the Lords true Members with a safer con∣science.

Christians: let us not deceive our selves, whosoever delighteth in any such thoughts, words, or works, as are meerly carnal, or re∣joyceth in common, or indifferent good things sensually, or carnally, or in spiritual things in order unto these, or any of these, foresaid, or any the like carnall ends, or purposes: I say his joy is carnal, or hy∣pocritical, For these are the abortives, the unseasonable, and unsanctified conceptions of a carnal minde: And therefore contrary to the Spirit of God.

For to be carnally minded is death, Because the carnall minde is enmity against God, for it is not subject to the law of God neither indeed can be, saith our Apostle, Rom. 8. 6. 7.

But the fift is a compleat joy.

And this is always in our Saviours pre∣sence. In his presence is fulnesse of joy, &c. Psal. 16. 11. And truly this most happy kinde of joy, is not so much external or ex∣tream; as it is both internal, and eternal.

For albeit, A merry heart maketh a cheer∣full countenance, as saith the wise man, Pro. 15. 13.

And the Prophet David exhorteth all lands, To make a joyfull noise unto the Lord, to serve him with gladnesse, and to come be∣fore his presence with singing, as Psal. 100. 1. 2.

Yet these joyful expressions are but the indices or evidences of a more joyful heart, For this true christian joy is mainly spiri∣tual, and effectual: very answerable unto the fountain from whence it proceedeth, and the Object upon which it is placed, and both these are the same God in Christ.

For whosoever can derive his joy from God in Christ reconciling the world unto himself: he is likewise able to place his joy upon God in Christ: and rateably upon all those Gospel mercies, which as mediatour

he hath procured, and purchased for the sons of men.

And these Gospel mercies are of two sorts; first, such as are spiritual in nature; and secondly, such as are spirituallized by grace.

Those Gospel mercies which are spiritu∣all in their own nature: are such, as are of∣fered, and evidenced, and sealed unto us by the Spirit of God: And which we do ap∣prehend, imbrace, and apply, and rely upon spiritually by Faith.

Those that are spirituallized by grace; are such as are common to all mankinde, upon the account of a generall dispensati∣on, or distribution: But are received, in∣joyed, and imployed, onely by the children of God after a spiritual manner. And all these mercies, whether they be spiritual, or spirituallized, are to be rejoyced in spiri∣tually: According to the exhortations, ex∣amples, and incouragements of our blessed Saviour, and his dear saints, by the Testi∣mony of his most holy Spirit.

The first spiritual mercy, which is also the first Object of a christians joy, is our Election. This our L••rd Jesus Christ exhort∣eth us to rejoyce in: Rejoyce not (saith he) that the spirits are subject unto you: but rather

rejoyce because your names are written in hea∣ven, Luke 10. 20.

The second is our Redemption: Look up, and lift up your heads: for your redemption draweth nigh, saith our Redeemer himself, Luke 21. 28.

This is celebrated with a new song by all Gods elect, both under the old, and new Testaments, as Reve. 5. 8, 9. The third is our effectual calling and conversion, ma∣nifested by our true Repentance: For which, If there be joy in heaven, as, Luke 15. 7.

How much more ought we also to rejoyce on earth, who do continually injoy the be∣nefit thereof. The fourth is our Justifica∣tion, Be of good cheer, thy sins be forgiven thee, saith our Saviour to the man sick of the palsie, Mat. 9. 2. This was the matter of Saint Pauls triumph, who shall lay any thing to the charge of Gods elect (saith he) it is God that justifieth who is he that condemneth, it is Christ that died, yea rather that is risen again, &c. Rom. 8. 33, 34.

And in another place, O death where is thy sting? O grave where is thy victory? The sting of death is sin, and the strength of sin is the law. But thanks be to God, who hath given us the victory through our Lord Jesus Christ,

1 Cor. 15. 55, 56, 57. Who hath given us the victory: by justifying us both against sin, and the law. The fifth Object of our joy is our sanctification, Let thy saints rejoyce in goodnesse, This was part of Solomons prayer. And it was Pauls profession: our rejoycing (saith he) is this, the testimony of our consci∣ence, that in simplicity, and godly sincerity, not with fleshly wisdom but by the grace of God, we have had our conversation in the world, 2 Cor. 1. 12.

The sixth is our Salvation, This was the matter of good Hannas joy. And Hanna pray∣ed and said, my heart rejoyceth in the Lord, mine horn is exalted in the Lord: my mouth is inlarged over mine enemies: because I re∣joyce in thy salvation, 1 Sam. 2. 1.

And of Davids rejoycing, I will rejoyce in thy salvation, saith he, Psal. 9. 14.

And thus do all the godly in all ages, with joy draw water out of the wels of sal∣vation, Isa. 12. 3. The seventh Gospel mercy that we are to rejoyce in is Gods Ordinan∣ces: I was glad when they said unto me, let us go into the house ef the Lord, saith holy David, Psal. 12▪ 2. 1. And wherefore should David go into the house of the Lord, but to partake of his Ordinances? But principal∣ly we are to rejoyce in the word of God:

the voice of Christ in his Gospel. These things have I spoken unto you, that my joy might remain in you, and that your joy might be full, saith the Son of God, John 15. 11. The eighth is the faithful ministery, together with the lawful portions thereunto belonging.

For thus the Jews whom God had made to rejoyce with great joy, &c. Nehe. 12. 43. At that time were some appointed over the chambers for the treasures, for the offerings, for the first fruits, and for the tythes, to gather into them out of the fields of the cities, the portions of the law (or appointed by the law) for the Priests, and Levites: For Judah rejoyced for the Priests, and for the Levites that waited, verse 44.

But especially the Ministery of the Gospel is to be rejoyced in, As it is written: How beautifull are the feet of them that preach the Gospel of peace, and bring glad tidings of good things, Rom. 10. 15.

And the ninth spiritual blessing is faith, by which we are inabled to believe, that these, And all other Gospel mercies are trea∣sured up for us, and given out unto us, in, and by our Lord Jesus Christ: whom having not seen, ye love, in whom though now ye see him not, yet believing ye rejoyce with joy un∣speakable and full of glory, saith that Apo∣stle, 1 Pet. 1. 8.

And St. Paul prayeth. Now the God of all hope (saith he) fill you with all joy and peace in believing, Rom. 15. 13. These are such Gospel mercies as are principally spiritual. For they are either the assistants, or the as∣surance or the substance of our spiritual and eternall happinesse: And therefore much to be rejoyced in. Those that are spi∣rituallized, are such things, as are common in their own nature, and do more eminent∣ly concern, the pilgrimage of this our pre∣sent life, as being the providences, and pro∣visions pertaining thereunto. And they may all be referred unto these two generall heads: Namely Prosperity, and Adversity.

These are the two large arms of provi∣dence: with our God stretcheth over all his creatures. And in both these the righteous man rejoyceth.

First, his joy is more general: As when the Object thereof is the prosperity of Gods Church, according to that sweet incourage∣ment. Rejoyce ye with Jerusalem, and be glad with her, all ye that love her, rejoyce for joy with her all ye that mourn for her: that ye may suck, and be satisfied with the breasts of her consolation: that ye may milk out, and be de∣lighted with the abundance of her glory, Isa. 66. 10, 11.

Secondly, the joy of the godly is more particular, as when it reflecteth upon those things, that do more properly conduce to their own private prosperity. Such are their preservations and deliverances: I will be glad, and rejoyce in thy mercy; for thou hast considered my trouble, thou hast known my soul in adversities: Thou hast not shut me up in the hand of the enemy: thou hast set my feet in a large room, saith the Prophet David unto the Lord, Psal. 31. 7, 8.

And in the 32 Psalm verse 7. Thou art my hiding place, thou shalt preserve me from trouble: thou shalt compasse me about with songs of deliverance, saith the same sweet singer of Israel. Secondly the succesfull return of their prayers is the cause of their joy or re∣joycing. Ask, and ye shall receive, that your joy may be full, saith our Lord and Saviour, John 16. 24.

But we have yet more particular, and present Objects of our joy.

• As first our wives, live joyfully with the wife, whom thou lovest, all the dayes of the life of thy vanity, saith the Preacher, Eccl. 9. 9.
• Secondly, our children: Thus Sara rejoyced in the child, that God had given her, Gen. 21. 6.
• Thirly, our families, and friends, and all the good gifts of God.

Thou shult rejoyce in every good thing, which the Lord thy God hath given unto thee, and unto thine house, thou and the Levite, and the stranger that is among you, Deut. 26. 11.

But you will say, do not all men rejoyce in these necessary, and convenient comforts of this life? The Reprobate as well as the Righteous? They do indeed, but their af∣fections differ, as much as their profession, or their practice. The natural mans joy spends it self upon some supposed excellen∣cy in the Creatures: As their usefulnesse, their beauty, their bravery, their pleasure, profit, preferment, or the like carnal cause of commendations. Is not this great Babylon, that I have built for the house of the Kingdom, by the might of my power, and for the honour of my Majestie, saith King Nebuchad-nezzar, Dan. 4. 30. But they do not rejoyce in them as they are Gospel mercies, gifts of grace, for they scorne to own them as anothers purchace: and they will have, & hold them, and desire no favour.

But the spiritual man rejoyceth not so much in the goodnesse of the Creature, as in the goodnesse of the Creator: Not in the gift, but in the giver. He deriveth his in∣terest in all good things, from the just pur∣chace of his Lord, and Master: He owns

them as the blessings of his God, and pledges of more large and lasting favours. And he is carefull to dispose them to the glory of his Patron, and Protectour.

He sees his God in all that he injoyes, and so commends them to his gratefull Soul, as Gospel mercies spiritualliz'd by grace. But yet this spiritual joy is not compleat, unlesse it smiles upon adversity.

What (saith Job) shall we receive good at the hand of God, and shall we not receive evil? Job 2. 10. Or shall we rejoyce in prosperi∣ty onely, and shall we not rejoyce in adver∣sity also? Shall we bewayl Gods fatherly corrections? Then surely 'tis for want of exercise. No chastening for the present seem∣eth to be joyons, but grievous: neverthelesse, af∣terward it yieldeth the peaceable fruit of righ∣teousnesse to them that are exercised thereby, Hebr. 12. 11.

Verily, it is Gods good pleasure to keep his Saints in the continual exercise of affli∣ctions, that so they may be able to run, and not be weary, and walk, and not faint, as Isa. 40. 31. Thus he dealt with Paul, and the rest of his Apostles: Till Paul was able to take pleasure in infirmities, in reproches, in ne∣cessities, in persecutions, in distresses for Christs sake, 2 Cor. 12. 10.

And other of the Apostles to rejoyce: That they were counted worthie to suffer shame for the name of Christ, Acts 5. 41.

Wherefore, my brethren, count it all joy, when ye fall into divers temptations, &c. Ja. 1. 2. &c.

And the Apostle Peter. Beloved, think it not strange concerning the fierie tryal which is to trie you, as though some strange thing hapned unto you: But rejoice, in as much as ye are par∣takers of Christs sufferings: that when his glo∣rie shall be revealed, ye may be glad also with exceeding joy, 1 Pet. 4. 12, 13. And thus the Saints afflictions become the objects of their joy, as Gospel mercies. And through these passages their joy becometh a joy unspeak∣able, and full of glory, as 1 Pet. 1. 8. And not a compleat, or a full joy onely: but fulnesse of joy, as Psal. 16. 11. These six at∣tendants ordinarily live in the presence of our Lord Christ Jesus: New Life, true Light, and sound Humility, Gospel Assurance, safe Peace, compleat Joy. Which, when the Soul deliberately findeth, she is confirmed, she hath found her Lord.

ANd now the chiefest thing that she de∣sireth, is to be sure of his affection.

And to that purpose she indeavoureth to satisfie her self in these three Queries: whereof the first is this: whether the Lord, who is of purer eyes, then to see evil, and can∣not look up••n iniquitie, Habak. 1. 13. Can not∣withstanding set his love upon such simple Creatures, as the sons of men? Seeing we are all as an unclean thing, and all our righte∣ousnesses are as filthy rags, as Isa. 64. 6. There∣fore, to be resolved in this point: she turns her self towards the word of God, and sets her self to search the holy Scriptures, where her dear Lord directeth her to these, and many the like precious promises. The mountains shall depart, and the hills be re∣moved: but my kindnesse shall not depart from thee, saith the Lord, that hath mercie on thee, Isa. 54. 10.

Can a woman forget her sucking Childe, that she should not have compassion on the son of her womb? Yea, they may forget, yet will I not for∣get thee, saith the same loving Lord, Isa. 49. 15.

But I (saith the Soul) am very sinfull, ex∣ceeding subject to transgresse.

True (saith the Lord) thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities: But I, even I am he that blot∣teth out thy transgressions for mine own sake, and will not remember thy sins, Isa. 43. 24, 25.

I knew that thou wouldest deal very treacher∣ously, and wast called a trunsgressour from the womb: but for my name sake will I defer mine anger, &c. Isa. 48. 8, 9.

Again, the Soul objects against her self. But I have felt the goodnesse of my God; and sometimes tasted, something like his fa∣vour; whereby I have been seriously re∣solved to give my self for ever to his ser∣vice. And yet, as one forsaking her first love, I have returned to my former courses; and lost the hold of all my precions hopes. Why, I will heal thy back-sliding, and will love thee freely, saith her good Lord, Hos. 14. 4. Thus comforted, the weary Soul proceeds to ruminate upon her Lords performances. The wonderfull works that he hath done for the Children of men.

The glorie, which thou gavest me, I have given them: that they may be one, even as we are one, I in them, and thou in me, that they may be made perfect in one, and that the world may know, that thou hast sent me, and hast loved them, as thou hast loved me, saith our Lord in his prayer to his father, on the behalf of his Apostles, together with all other believers, John 17. 22, 23.

I lay down my life for the sheep, saith our good shepheard, John 10. 15. No man taketh

it from me: but I lay it down of my self, saith he again, verse 18.

And greater love hath no man then this, that a man lay down his life for his friends, Jo. 15. 13.

Most true it is, no man hath greater love: But our dear Lord, both God and Man hath greater; for he did lay down his life for his enemies: when we were enemies, we were re∣conciled to God by the death of his son, Rom. 5. 10.

These are excellent arguments of his more excellent affection. Yet to confirm her faith beyond all scruple, she will examine some of his chief witnesses. And first St. Paul, who testifieth, that our Lord hath purchased his spouse with his own bloud.

Take heed therefore unto your selves (saith he) and unto the whole flock, over the which the holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own bloud, Acts 20. 28.

Again, Christ hath redeemed us from the curse of the law, being made a curse for us, Gal. 3. 13. And ye know that ye were not redeemed with corruptible things, as silver and gold, &c. But with the precious bloud of Christ, as of a lamb without blemish, and without spot, saith St. Peter, 1 Pet. 1. 18. &c. his own self bare our sins

in his own bodie on the Tree, that we being dead to sin, should live unto righteousnesse: by whose stripes we are healed, saith the same Apostle, 1 Pet. 2. 24. Now hereby perceive we the love of God, because he laid down his life for us, saith that beloved Disciple, 1 John 3. 16.

And therefore unto him that hath loved us, and washed us from our sins in his own bloud, and hath made us Kings and Priests unto God and his father, to him be glorie and dominion for ever and ever, amen, Rev. 1. 5, 6.

Scarcely for a righteous man will one die, saith our Apostle, Rom. 5. 7.

But that the onely begotten Son of God, whom he hath made Heir of all things should die a cursed death, to redeem the foul Souls of filthy despicable sinners. Hear, O Heavens! and be astonished, O earth! This is an unconceiveable love, a bottomlesse affection.

But now the Soul, having perused his promises, considered his performances, and examined his witnesses, till she is well re∣solved in this truth. In the next place, she asks to what intent did Christ redeem us at so deer a rate? And learned Paul informs her, Eph. 5. Husbands love your wives (saith he) even as Christ also loved the Church, and gave himself for it, that he might sanctifie and

cleanse it with the washing of water by the word. That he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing, but that it should be holy, and without blemish, &c. Eph. 5. 25, &c.

But can so great a Lord vouchsafe such grace, as to betroth, or marry to himself such wretched, weak, and undeserving crea∣tures? As Paul in that place seems to inti∣mate. This is the second question, in which the Soul desireth to be satisfied.

And thereupon she runs to his Records, and there, by his assistance, findes it written. I will betroth thee unto me for ever, Hosea 2. 19. And by his Prophet Jeremy. Turn, O back-sliding Children, for I am married unto you, Jer. 3. 14. Having considered these testi∣monies: Then from his word she frames such arguments as may confirm her in this blessed truth.

First, it appeareth, that the Lord doth marry his Church unto himself: In that he ealleth her his spouse, Cant. 4. 8. Come with me from Lebanon my spouse. And in the four next ensuing verses of that Chapter, he ex∣tolleth her beauty, her affection, her profes∣sion, and her ehastity: four several times under the title of his spouse, his sister, his spouse.

His sister, in regard that he had taken un∣to himself her flesh: And his spouse, in re∣gard that he had joyned her unto himself in the spirit.

Secondly, it is evident that the Lord marrieth his church unto himself. For that he will have her call him husband, Thou shalt call me Ishi: that is in the Originall my husband, and shalt call me no more Baali: that is my Lord, saith he to his church of the Jews, Hos. 2. 16.

Thirdly, it is plain that the Lord marri∣eth his church unto himself. In regard that he calleth himself her husband, and her his wife, Thy maker is thy husband (the Lord of hosts is his name) and thy Redeemer the holy one of Israel, the God of the whole earth shall he be called. For the Lord hath called thee as a woman forsaken, and grieved in spirit, and a wife of youth, Isa. 54. 5. 6.

And fourthly, it is manifest that he mar∣rieth his church unto himself: In respect that he will have her called after his own name, we finde, that his holy Spirit direct∣eth us to call him by the name of: The Lord our righteousnesse, Jere. 23. 6. And this is the name wherewith she shall be called: The Lord our righteousnesse, saith the same Spirit by the same Prophet, Jer. 33. 16.

And in that it is said, this is the name wherewith she shall be called: it is evident, that she was not so called formerly. And we know, that there is no ingagement, no relation whatsoever, that can make a woman capable of any other name, then what she formerly had, but that of marriage onely.

Again the soul demands this question, How is it, that our gracious Lord vouchsa∣feth so great an honour to his church, to own her according to that high degree of marriage? And after some expostulation, she thus resolves her self. Surely it is to evi∣dence unto us that intire Union, that ex∣ceeding nearnesse, that is between the Spirit of our Saviour, and the dear souls of his beloved saints. There is a near relation a∣mong countrymen and kindred.

Insomuch that Paul professed, he could wish himself accursed for his kinsmen accord∣ing to the flesh, Rom. 9. 3.

Yet we see they little deserved it at his hands, Acts 24. 1, &c. Some what more near then that is the relation among brethren.

Behold how good and how pleasant it is bre∣thren to dwell together in Ʋnity, saith David, Psal. 133. 1. Yet we finde that Cain killed his brother Abel, Gen. 4. 8. And Esau intend∣ed the like to his brother Jacob, Gen. 27. 41.

There is also a near ingagement among friends, A friend sticketh closer then a brother, saith Solomon Prov. 18. 24.

Yet, we know, that there is falshood in friendship, Joab slew his great friend Ab∣salom, 2 Sam. 18. 14.

And Judas abused that sweet attribute most basely, Mat. 26. 50.

But very strict and very binding are those Obligations between the parents and their children, lo, children are an heritage of the Lord: and the fruit of the womb is his reward. As arrows are in the hand of a mighty man, so are children of the youth, Happy is the man, that hath his quiver full of them, they shall not be ashamed: but they shall speak with the ene∣mies in the gate, Psal. 127. 3, 4, 5. And there∣fore St. Paul, Honour thy father, and thy mo∣ther (which is the first commandment with promise) saith he Ephes. 6. 2. Neverthelesse our Lord acquainteth us, That the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death, Mat. 10. 21.

And have not we seen, or credibly heard of the like unnatural actions performed in our dayes? But so ought men to love their wives as their own bodies: he that loveth his wife,

loveth himself: No man ever yet hated his own flesh: but nourisheth, and cherisheth it, even as Christ the Church, saith Paul, Ephes. 5. 28, 29.

Here indeed is the right cordial relation, that strict and strong Obligation, that no∣thing should cancel but death.

He is not worthy of the name of man, that forsaketh, or abuseth his own wife.

No man ever yet hated his own flesh, but nourisheth, and cherisheth it. There is the lovely shaddow of a tender compassion, even as the Lord the church. There is the true substance of a dear and dureable affection.

And therefore the main reason (as the soul conceiveth) why the Lord vouchsafeth this most acceptable expression of marriage, is to shew us that integrity; that exact and absolute Union and communion that is be∣twixt himself & his church. He that is joyn∣ed unto an harlot, is one body, saith the Apo∣stle Paul, 1 Cor. 6. 16. Where Paul insinua∣teth that marriage is so strict a tie, that the very abuse thereof is of an uniting quality. But he that is joyned unto the Lord is one Spi∣rit, saith he, verse 17.

Now whatsoever is carnal is mortal, and dubious: but that which is spirituall, is eternal and glorious.

O! saith that sweet and amorous soul,

that I were sure my Lord had such a love to me; as that he would espouse me to himself, I am perswaded now, that he hath such a love unto his church in general.

But how shall I appropriate the same unto my self: or how may I be sure, that I shall thus in joy my gracious Lord?

For this is the circumstance wherein the soul desireth satisfaction. And thereupon she listens to St. Paul, The life which I now live in the flesh, I live by the faith of the Son of God: who loved me, and gave himself for me, Gala. 2. 20.

True, saith the tender soul, if I were such a chosen vessel as was good St. Paul, I might triumph with the like confidence, yet after some debate within her self, she thus re∣plies: why what had Paul, but what he did receive? Or what made him to differ? was it not my Lord? with whom there is no respect of persons, as, Paul himself saith, Rom. 2. 11.

Doubtlesse my God, who onely can fit me for this preferment, he looketh not upon the man, but his Mediatour: he regardeth not the metall, but the stamp: the image and superscription, whose is that? Surly if the image of Christ be graven in me, it makes no matter, either what I am, or how I am

called. For there is neither Jew, nor Greek, there is neither bond nor free, there is neither male nor female: for we are all one in Christ Jesus, Gala. 3. 28. And as neither nation, nor sex, nor any outward state or condition, nor any other earthly distinction can make a difference in the sight of God: so neither can sin exclude me from his favour. For God commendeth his love towards us in that while we were yet sinners, Christ died for us, saith St. Paul Rom. 3. 8.

These things considered; the Soul begins to be perswaded, that her Lord both may, and will love her, as well as any other. For now she sees ther's no impediment that can destroy, or contradict her hopes.

Yet still she's sick of love, nor can her minde receive or cure, or comfort till she meets with such an argument of his affecti∣on towards her self in every degree, as is both certain, and infallible. Therefore she cries, and gives her Lord no rest, until he openeth her understanding, that she may learn this mystery of love. That never any soul did love the Lord; but the same soul was first beloved by him. And this must needs be so for many Reasons.

First, because God is the onely perfect substance of true love, God is love, saith St.

John, 1 Jo. 4. 16. And therefore we cannot love God but by vertue of that love which is essentially in God: For otherwise we of∣fer him but a shaddow instead of a sub∣stance.

Secondly, because God is the onely Au∣thour and giver of love: love is of God, 1 John 4. 8. And therefore unlesse God doth first, in love to us, bestow his love upon us: we can have no love at all to dispose of, as in relation unto him.

Thirdly, because every one that loveth is born of God, 1 John 4. 7. And it would be a preposterous thing, for the child to love before the father. Behold what manner of love the father hath bestowed upon us, that we should be called the sons of God, 1 John 3. 1.

And as it is a far greater argument of love, that we should be made the sons of God, then that we should be called the sons of God.

And Fourthly, because Gods love to us is the cause of our love to God, we love him, because he first loved us. Saith the same lo∣ving and beloved Disciple, 1 John 4. 19. Now the cause must of necessity, be before the effect. And therefore unlesse God doth first love us efficiently: it is impossible that

we should love God effectually. And alto∣gether to this purpose is that in the Prophet Jeremy. I have loved thee (saith the Lord) with an everlasting love, therefore with loving kindnesse have I drawn thee, Jer. 31. 3.

Because the Lord did love his Church with an everlasting love, therefore with loving kindnesse he did draw her to love him a∣gain. For this I humbly conceive to be the most proper, and suteable end of this attra∣ction. It being likewise the most principal, or onely duty, which the Lord requireth, Deut. 6. 5. and Math. 22. 37.

And being thus confirmed in this truth, the willing Soul hath nothing else to do, to fatisfie her fully in this case, but to exa∣mine the sincerity, and goodnesse of her own love to her Lord. And thereupon she brings it to the tryal.

And first she findes it eager to injoy. She sings with that melodious Prophet David. As the heart panteth after the water brooks, so panteth my Soul after thee, O God! My Soul thirsteth for God: for the living God, when shall I come to appear before God? Psal. 42. 1, 2. And in the 48. Psal. 1. 2. How amiable are thy Tabernacles, O Lord of Hosts! My Soul longeth; yea, even fainteth for the Courts of the Lord: my heart, and my flesh crieth out for the living God.

Secondly, it is fervent, or ardent in the act of injoying: 'tis no Laodicean luke-warm love. It makes the Soul say with the bles∣sed spouse. Set me as a Seal upon thine heart, as a Seal upon thine arm: for love is strong as death. Many waters cannot quench love: nei∣ther can the flouds drown it, Cant. 8. 6, 7.

Thirdly, she findes it very generous: It soorneth to be base, or trivial. Too gene∣rous to be so mercenary, as with those fools to say unto the Lord: Depart from us, and what can the Almighty do for us, as Job 22. 17. It makes her scorn to stand for any wages: That she refers to her beloved's goodnesse. She knows her wages will be better far, then all her works can any way deserve. She remembers the words of her Lord Jesus, how he said, It is more blessed to give, then to re∣ceive, as Acts 20. 35. And thereupon her love will not be bought at any rate. If a man would give all the substance of his house for love, it would utterly be contemned, Cant. 8. 7. Neither will this loving Soul be bribed, but will rather say with Peter. Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money, Acts 8. 20.

And secondly, it is so generous, that it will not be overcome by any base, or lewd, or carnal lust. It will say with Joseph: How

can I do this great wickednesse, and sin against God, Gen. 39. 9.

And with Moses it will chuse rather to suf∣fer affliction with the people of God, then to enjoy the pleasures of sin for a season, as Hebr. 11. 25.

Thirdly, it is so generous, that it will not be daunted, either for fear of losse, or dis∣pleasure, or death it self. According to the example of Shadrach, Meshach, and Abednego, Dan. 3. And of Daniel himself, Dan. 6.

Fourthly, it is so generous, that it scorn∣eth to be nigardly in prosperity: It will buy the truth, and not sell it, as Prov. 23. 23.

It sayeth with David: What shall I ren∣der unto the Lord for all his benefits towards me? Psal. 116. 12. And therefore he will not offer burnt-offerings unto the Lord his God of that which doth cost him nothing, as 2 Sam. 24. 24. Yea, with the people of Israel it will give more then is necessary to the work, as Exod. 35. 22. &c. and Exod. 36. 5.

Fifthly, it is so generous, that it will not be dismayed in adversity. In case of deri∣sion, or reproch it will say with David: I will yet be more vile then thus, as 2 Sam. 9. 22. In case of danger it will say with Peter: Though I should die with thee, yet will I not deny thee, as Mat. 26. 35. And in case of extremity it

will say with Job. Naked came I out of my Mothers womb, and naked shall I return thi∣ther: the Lord gave, and the Lord hath taken away, blessed be the name of the Lord, Job 1. 21. And with Paul: None of these things move me, neither count I my life deer unto my self, so that I might finish my course with joy, and the Ministery, which I have received of the Lord Jesus to testifie the Gospel of the grace of God, Acts 20. 24.

Sixthly, it is so generous that it will not spare for any expressions, nor any opportu∣nities. It will strive to out-strip the sinfull woman, who when she knew that Jesus sate at meat in the Pharisees house, brought an Ala∣baster box of oyntment: And stood at his feet behinde him, weeping, and began to wash his feet with tears, and wipe them with the hairs of her head, and kissed his feet, and anoynted them with the oytment, Luke 7. 37, 38. Or what it cannot do to him in his person, it will do to him in his Members: when he is an hungry, it will give him meat, when he is thirsty, it will give him drink, when he is a stranger, it will take him in: Naked, it will cloath him, Sick, it will visit him, in Prison, it will come unto him. For which the Lord shall say unto this Soul: Verily, in as much as thou hast done it to one of the least of these my

brethren, thou hast done it unto me, as Math. 25. 40.

ANd thus the Soul, having examined her love by these, and the like properties, and finding it to be sincere and sound, her joyfull heart is fully satisfied, that now the match between her Lord and her, is abso∣lutely made and finished.

For as she apprehends his love by faith, so she returns her love by resolution.

She hears him sing: That he is overcome, and ravish't with her beauties, and her love, Cant. 4. 9, 10.

And in consideration thereof, she gives consent, and so confirms the contract. My beloved is mine, and I am his, saith she, Cant. 2. 16. My beloved is mine, or I know that my beloved is mine: There is the conside∣ration. And I am his, or I do freely give my self to be his: There is the consent. And from these deer conclusions they pro∣ceed to solemnize their heavenly nuptials. He brings her unto the banqueting house, and his banner over her is love, Cant. 2. 4. And she holds him, and will not let him go, untill she hath brought him into her mothers house; and into the Chamber of her, that conceived her, Cant. 3. 4.

And now he weds, and beds her. For as the Bride-groom rejoyceth over the Bride: so her Lord rejoiceth over her, as Isa. 62. 5.

And the sweet Soul is made so sensible of her deer Lords embraces, that she breaks forth into these, & the like sacred raptures. A bundle of Myrrhe is my well-beloved unto me: he shall lie all night betwixt my breasts. As Cant. 1. 13. His left hand is under my head, and his right hand doth embrace me, Cant. 2. 6.

And being thus become a married wife, she studies, how she best may please her hus∣band. And to that purpose she consulteth not with flesh and bloud, but with his holy Spirit: By whom, she begs, that she may be directed unto the knowledge of his blessed will, according to the tenor of his word.

And first, she findes this exhortation, un∣der the hand of his Apostle Paul. Wives sub∣mit your selves unto your own husbands, as unto the Lord, Eph. 5. 22. Here is both a rule, and an example. She submitteth her self therefore unto God: According to Saint James his ex∣hortation, James 4. 7.

Yea, she submitteth her self to every ordi∣nance of man for her Lords sake, whether it be to the King as supream, or unto governours, as unto them that are sent by him, for the punish∣ment of evil doers, and for the praise of them

that do well: According to that of the Apo∣stle Peter, 1 Peter 2. 13, 14.

Secondly, she findeth by St. Peter: That wives ought to obey their husbands, even as Sarah obeyed Abraham, 1 Peter 3. 6.

And thereupon she saith unto her Lord, as the people of Israel sometimes said in the presence of Moses. All that the Lord hath said, I will do, and be obedient, as Exod. 24. 7.

Yea, she saith with the Propher David: I delight to do thy will, O my God: Yea, thy law is within my heart, Psal. 40. 8.

Yet, lest she should mistake in her ac∣counts: she oftentimes doth pray with the same Prophet: Blessed art thou, O Lord, teach me thy statues, Psal. 119. 12. Make me to un∣derstand the way of thy precepts, &c. verse 26. And teach me to do thy will, for thou art my God, Psal. 143. 10. She prayes that she may do, as well as understand. And as she prayes, so she resolves to practice. That so she may prove what is that good, that accepta∣ble will of God: According to St. Paul his milde request, Rom. 12. 2. From whom she likewise meets with this instruction.

This is the will of God, even your sanctifica∣tion, &c. 1 Thes. 4. 3. &c. And from St. Peter thus: As he, which hath called you, is holy, so be ye holy in all manner of conversation: be∣cause

it is written. Be ye holy, for I am holy, 1 Pet. 15. 16.

And therefore in obedience to his will: She endeavoureth to cleanse her self from all fil∣thinesse of flesh and spirit: perfecting holinesse in the fear of God, as in the 2 Cor. 7. 1.

And for as much as she conceives, that she cannot attain to that perfection of holinesse, that will be requisite: she calls upon her husband for supplies: Who of God is made unto her wisdom, and righteousnesse, and sancti∣fication, and redemption, 1 Cor. 1. 30. So that though she be a poor Soul: yet she hath a very rich husband.

Thirdly, she findeth, that the wife must see, that she reverence her husband, Eph. 5. 33.

And therefore this new-married Soul doth strive to raise her thoughts above the common rate, and fix them on such venera∣ble objects as may provoke to reverence and honour.

Doth Majestie require a reverence? Why with her Lord is terrible Majesty: Touching the Almighty we cannot finde him out, he is excel∣lent in power, and in judgement, and in plenty of justice, Job 37. 22. 23.

Is wisdom to be had in reverence? Why in him are hid all the Treasures of wisdom, and knowledge, Col. 2. 3.

Is it required that we reverence Age: Why he is the ancient of dayes, Dan. 7. 9. The eter∣nal God, Deut. 33. 27.

Or do we reverence and honour goodnesse? Surely we ought so to do.

Why there is none good but he, Matth. 10. 17. If these, or any other excellencies, are to be reverenced in the Creature, according to their limits, or degrees. By how much more must they be honoured, and reverenced in the great Creator, where they are match∣lesse, perfect, infinite. Therefore the Soul that's married unto Christ, considereth his might, his Majesty, his wisdom, goodnesse, and eternity: with all his fulnesse, and per∣fections; that so she may have grace, whereby she may serve him acceptably, with reverence, and godly fear, as Hebr. 12. 28.

And though she is not superstitious, to place the strength of her devotions in out∣ward forms, & bodily performances: know∣ing, That bodily exercise profiteth little, as 1 Tim. 4. 8.

And that God, being a Spirit, must be wor∣shiped in Spirit, and in truth, as John 4. 24.

Yet neither is she barbarous, or rude, to exercise such incivilities, in the partaking of Gods Ordinances, as she would fear to pra∣ctice in the presence of civil persons, or so∣cieties.

We know, there is a reverence be∣longing to husbands, fathers, masters, Magi∣strates, chiefly as they are subordinate to God, whom they do personate, or represent: according to their weak proportions. And shall we honour these imperfect shaddowes, more then we honour that most perfect sub∣stance, for, and by whom, they are made honourable? Do we conceive both cap, and knee too little, wherewith to reverence our superiours, when we do meet them in their several stations? And think we one of these to be too much to reverence the great King of Kings withall, when we attend him in his Ordinances? There are many in this time of pretended, or inforced, or desired famine of the word: that will go as far to a Sermon; (if they like the Sermoners) as to a Sias, or Sessions. I do not discommend them for that. Yet they will not allow the least reverence to the word of God in the Sermon, that they will afford to the word of Man in the Sessions. I do not commend them for this.

Let all things be done decently, and in order, saith St. Paul, 1 Cor. 14. 40.

We do all strive to seem very spiritual: But glorifie God in your bodie, and in your spirit, which are Gods, saith the same Apo∣stle, 1 Cor. 6. 20.

Glorifie God in your body, as well as in your spirit: if you will acknowledge, that your body belongeth unto God. It is a fault amongst us, that in matters of reli∣gion we do commonly indeavour to make our out-sides seem better, then our insides really are. But if our insides be not much better then our out-sides in this particu∣lar: we are in nothing so good, as we ought to be.

Let the wife see, that she reverence her hus∣band, saith this third rule.

But if she do not reverence him in her outward actions, as well as in her inward affections: who can see that she reverenceth him at all, besides her self?

We proceed to the fourth rule.

Let every woman have her own husband, 1 Cor. 7. 2.

The Soul that's married unto Christ, must have none other husband, but Christ: where∣fore she will not suffer her affections to run out towards her old acquaintance, her old suter sin. For she reckons her self to be dead indeed unto sin: being alive unto God, through Jesus Christ her Lord, as Rom. 6. 11.

And therefore she will love her Lord Jesus Christ in sincerity, as Eph. 6. 24.

That so in every case of dread, or danger:

She may indear him with good Hezekiah, I beseech thee O Lord, remember, how I have walked before thee in truth, and with a per∣fect heart, 1 Kings 20. 3.

The fift Rule is this, let not the wife de∣part from her husband, 1 Cor. 7. 10.

And therefore when the Soul is truely wedded to her dear husband Christ: the flesh, the Devil, the world, with all their provo∣cations, assaults, allurements, and temptati∣ons can neither draw nor drive her, to de∣part, or flee away from her beloved Lord: they cannot make her such a wicked harlot, as to forsake the guide of her youth: and to forget the covenant of her God, like that strange woman, Prov. 2. 17.

They peradventure may so over-power her, that they may force her accidentally to slip aside, or slide a little back. But she remembereth immediately that gracious in∣vitation of her Lord, Turn O back-sliding children: for I am married unto you, Jer. 3. 14.

Together with that excellent assurance, I will heal thy back-slidings, and will love thee freely, Hosea 14. 4. And thereupon she makes a quick return, she humbly sues unto her Lord for pardon: which she through faith obtaineth, and by love renews her covenant, and so resolves to walk more wisely for the time to come.

She bears in minde that wholsome caveat, Take heed brethren, least there be in any of you an evil heart of unbelief in departing from the living God, Heb. 3. 12.

And she forgetteth not that woefull curse, which doth attend on such Apostasie, cursed be the man whose heart departeth from the Lord, for he shall be like the heath in the desert, and shall not see, when good com∣eth, but shall inhabit the parched places in the wildernesse, in a salt land, and not inhabited, Jer. 17. 5, 6.

There is a fixth Rule yet: And that she findeth: implyed by St. Paul, Tit. 2. 4. Whereby it doth appear, that women ought to love their husbands.

And this, in truth, compleateth all the rest.

• For first, if the wife submitteth her self unto her husband, and not in love all her submission is but constrained.
• Secondly without love, her obedience is but slavish.
• Thirdly, her reverence without love is hy∣pocritical.
• Fourthly, if she keepeth her self to her own husband, and not in the way of love, it is but to avoid reproach or scandal, or shame, or some such inconvenience.

• And Fifthly, if it be not for loves sake, that she departeth not from her own hus∣band, it is in reference to some self-ends: some carnal, or sinister by respects.

Wherefore the Soul that is married unto Christ, will be exceeding carefull, that this rule of love be well and faithfully observed,

ANd now the spouse (being resolved to please her husband after these and the like Rules) desireth to conceive a godly seed. That she may be filled with the fruits of righte∣ousnesse, which are by Jesus Christ unto the glory and praise of God, as, Phil. 1. 11.

For as the foresaid tree, that's richly planted, well rooted, full of vegitable Sap, will bring forth fruit, as well as leaves, and blossoms. Even so the Soul that is by faith and love united unto Christ, not onely will professe her pure zeal, and prepare her self to entertain, & please her heavenly husband.

But likewife she is evermore in labour, to bring forth fruit after her Lords own likenesse, such as deserves the name of god∣linesse. And therefore she doth constantly endeavour, to walk worthy of the Lord unto all pleasing, being fruitfull unto every good work, as, Col. 1. 10.

If you demand, how our imperfect works can gain the title of true godlinesse?

I answer thus: every work or thing, will passe before our God for godlinesse, that is performed by a true believer, according to these three ensuing Rules, set forth unto us by the Apostle Paul where he implyes the power of godlinesse. Remembering (saith he) your work of faith: and labour of love, and patience of hope in our Lord Jesus Christ, 1 Thes. 1. 3.

• First, our work must be undertaken by faith.
• Secondly, it must be laboured in by love.
• And Thirdly, it must be continued by Patience: by Patience of Hope in our Lord Jesus Christ.

First, (I say) it must be undertaken by faith: Not onely such a faith as makes a man, a true believer in the common sense.

A justifying, and a saving faith: For this is alwaies to be presupposed.

But we must undertake, what we intend: in order unto such a special faith as onely minds that very thing it self.

For in this sense we are to understand that place of our Apostle Paul, whatsoever is not of faith, is sin, Rom. 14. 23.

And this faith must be established, either

by precept or by president, By the word precept, I intend not onely an absolute com∣mand: but every word of exhortation, or incouragement, and every necessary con∣sequence, provided they be clear, and un∣suspected: proceeding freely from the word of Truth: not forced, fained, doubted, or desired: nor flattering, nor favouring the flesh: but answering the dictates of the Spi∣rit in the design of Gods eternal glory. By the word president, I understand the pure example of our Saviour: and of the pen∣men of his holy Spirit, there, where their words, and works are paralels. But where the word of God is not the Rule; the surest Saints may prove no safe examples.

And he that shall examine all his actions, and square them to this principle. I doubt not, but he is one step in the way to godli∣nesse: For this is that obedience of faith, for which Gods holy Gospel is made known, as, Rom. 16. 25, 26.

And as we must begin our works by faith: So we must labour in those works by love, Not that, whereby we love pleasures: for that is the part of a mad man, Eccles. 2. 1, 2.

Nor that, whereby we love riches: for that is the property of a fool, Jer. 17. 11.

Not that, whereby we love them, that

hate the Lord: for that is dangerous, 2 Chro. 19. 2.

Nor that, whereby we love lies: for that is damnable, Revel. 22. 15.

Not that, whereby we love the world: for that will make us Gods enemies. James 4. 4.

Nor that, whereby we love pride: for that will make God our enemy, 1 Pet. 5. 5.

Not that, whereby we love sin: for that is Satan-like, 1 John 3. 8.

But that, whereby we love the Lord: for that is Saint-like, Psal. 31. 23.

And therefore such a love, as will be pro∣per, and fit to carry on a godly work, must have God for its object, and Gods glorie for its end. More plainly thus: If we will la∣bour in a work by love, so as to bring it to a godly frame: Our love must be sincere to God in Christ, firm to his will, and zealous of his glory. And verily it must be qualified, in reference both to God, and man: like that which Paul sets forth in his Epistles. Name∣ly, in the thirteenth Chapter of his first to the Corinthians, beginning at the fourth verse. Love suffereth long (saith he) & is kinde: it envieth not, it vaunteth not it self, is not puffed up, doth not behave it self unseemly, seek∣eth not her own, is not easily provoked, think∣eth no evil, rejoyceth not in iniquity, but rejoy∣ceth

in the truth, it beareth all things, believeth all things, hopeth all things, endureth all things.

And he that shall according to this love: (or to a love not much unlike to this) pro∣ceed in those designes, which he hath first begun by faith: he may be confident, that (if his patience be answerable) he hath attained to the power of godlinesse.

And therefore it remains, that we consi∣der: what kinde of patience will be suteable, and proper to continue our ingagements.

For we do finde four kindes of patience: Namely, a patience of falsehood.

A patience of folly. A patience of force. And a patience of hope.

The first (I say) is a patience of false∣hood, or a false pernitious patience. And this is, when a man dissembleth his anger, till he can finde a fitting opportunity, to do the greater mischief. Thus hatefull Esau did conceal his anger, that he conceiv'd against his brother Jacob. And he said in his heart, the dayes of mourning for my father are at hand: then will I slay my brother Jacob, Gen. 27. 41.

And thus proud Haman did dissemble his, against good Mordecay for near twelve moneths: For he thought scorn to lay hands on Mordecay alone, &c. Esther 3. 6, 7.

Untill he falls upon that cursed decree,

to destroy, to kill, and to cause to perish all Jews, both young and old, little Children, and women in one day, as verse 13.

This is a false treacherous patience, or a patience with a mischief.

The second is a patience of folly: A fool∣ish, and a partial patience. And this is, when a man can hear, or see Gods glory vi∣lified, or abused, or in his name, or truth, or Ordinances, and not to be moved, or offend∣ed at it. Alas, how hot, and furious we are, in the defence of our own reputation: al∣though it scarce be worth the speaking of. But in Gods case, we are as calm and cool, as if we had nor spleen, nor spirit in us.

We read that Jehu the son of Nimshi was very zealous in destroying the posterity of the Kings of Israel and Judah, and in re∣moving all obstructions, and impediments, that might hinder, or molest his possession in the Kingdom of Israel. Neverthelesse, he was so patient in reference to the sins of Jeroboam the son of Nebat, who made Israel to sin; that he departed not from after them. To wit, the golden Calves that were in Bethel, and that were in Dan, 2 Kings 10. 26. For these he supposed to be as supporters to establish him in his Throne: According to Jeroboams first intention, 1 Kings 12. 26.

And may there not be some in these our dayes, that are very zealous to root out Monarchy, Magistracy, and Ministery: which zeal they (Jehu like) proclaim to be for the Lord. Notwithstanding, they continue their Golden Calves of covetousnesse and ambi∣tion: whilest un••er the colour of liberty of conscience, every one that is factious may do that, which is right in his own eyes.

We finde likewise that Eli was so zealous for the Ark of God, that when he heard it was taken by the Philistines, he fell down and died, 1 Sam. 4. 14. But he was so pa∣tient in relation to the sins of his own sons, that he thereby provoked the Lord to de∣nounce a fearfull curse upon his whole po∣sterity, 1 Sam. 3. 13. &c. And are there not amongst us that will rage, and inveigh very bitterly against the least mistakes of their op∣posers, as scandalous, and therefore execra∣ble: whereas they can with much patience passe by the lewd proceedings of their friends, and followers, as humane frailties, therefore tollerable. I cannot say but this kinde of patience may be of credit with A∣postates: But I conceive, it was not so with the Apostles: I am sure it was otherwise with impartial Paul: when Peter came to An∣tioch, I withstood him to the face, because he

was to be blamed, (saith he) Gal. 2. 11. Be angry, but sin not: saith the same Apostle, Eph. 4. 26.

Assuredly this purblinde patience is op∣posite to the right Christian zeal; neither complying with the work of faith, nor with the labour of a godly love. And is not this a foolish patience, or a patience of folly? The third kinde is a patience of force.

And this appeareth, when a man con∣ceives, that he hath just occasion of offence. And no lesse will to execute his anger, had he not some restraint imposed on him. This we may see was verified in Laban, when he pursued hotly after Jacob: It is in the power of my hand to do you hurt (saith he) but the God of your father spake unto me yesternight, saying, take thou heed, that thou speak not to Jacob, either good, or bad, Gen. 31. 29.

How often would the High Priests, Scribes, and Pharisees, have seized upon Christ before the time, but that they feared the people.

And thus the Lord doth oftentimes sup∣presse the fury of his Churches adversaries, either by their confusion: As he dealt with Pharaoh, and his Egyptians, Exod. 13. 23. &c.

Or he restraineth them to their conversi∣on: For thus he dealt with persecuting

Saul, who afterwards was also called Paul, Act. 13. 9.

And he that was made patient by force, now teacheth us the Patience of Hope. This is the fourth, and last kinde of patience: A hopefull, and a happy patience.

This is the right way to possesse our souls in matter of desertion, or death, Luke 21. 19.

By this we wait upon the Lord our God without repining, murmuring, or offence, even in the greatest tryals, or distresses. Ye have heard of the patience of Job (saith Saint James) and have seen the end of the Lord, that the Lord is very pitifull, and of tender mercie, Jam. 5. 11.

This patience expecteth no reward, but what the Lord is pleased to allow, and she as willingly will wait his leisure, for the per∣formance of his gracious favour.

If we hope for that we see not, then do we with patience wait for it, saith St. Paul, Rom. 8. 25. Be of good courage therefore, and he shall strengthen your heart, all ye that hope in the Lord, as Psal. 31. 24.

I will not say but patience may miscarry: And hope deferred, may make the heart sick. But this Patience of Hope in our Lord Jesus Christ: who is the God of patience, and of hope, Rom. 15. 5, 13.

This verily is such a threefold cord, as never can be broken. And thus, according to this patience, we must continue, and con∣clude the work, begun by faith, and labour∣ed in by love.

For let this patience have her perfect work, and ye shall be perfect, and entire, wanting no∣thing: According to that of the Apostle, Ja. 1. 4.

And when our actions shall be underta∣ken by such a faith, as onely respecteth Gods Commands: and laboured in by such a love, as onely affecteth Gods glory: and continued by such a patience, as onely ex∣pecteth Gods favour,

Then we may certainly assure our Souls, they have brought forth the fruit of godli∣nesse.

And to confirm you further in this Rule, I shall present you with some few examples.

Behold it first, in father Abraham. In that great work of offering up his son: He un∣dertakes it first by Gods command, Gen. 22. 1, 2. And therefore in the obedience of faith.

And Secondly, his labour is of love: of love to God, For in comparison of that his love to God, he loved not his Son, his onely Son.

Thirdly, his willingnesse did manifest his patience: his patience of hope, who against hope believed in hope, saith the Apostle, Rom. 4. 18.

See it again in Josephs abstinence, His Mistris courts him to commit a sin, odious to God, injurious to his Master, and there∣upon he could not but believe, it was the minde of God he should refuse her, Gen. 39. 7. 8. And here his love to God was evident: How can I do this great wickednesse (saith he) and sin against God, verse 9.

And was it not a sign of Patience, that he would rather suffer then accuse his lust∣full Mistris, or excuse his own abused in∣nocency, as, verse 20.

We likewise find this power of godlinesse in the three children (as we use to call them) In Shadrach, Meshach, and Abednego.

The king injoyns them to fall down, and worship his golden image, Dan. 3. 14, 15.

A thing quite opposite to Gods command, Exod. 20. 4, 5.

And therefore in obedience to faith, they disobey his heathenish injunction: For they answered and said. O Nebuchad-nezzar we are not carefull to answer thee in this matter: our God whom we serve, is able to deliver us from the burning fiery furnace, and he will

deliver us out of thine hand, O King. But if not, be it known unto thee, O King, that we will not serve thy gods, nor worship thy golden image which thou hast set up, Dan. 3. 16, 17, 18.

In which reply it likewise may appear, they loved God more deerly then their lives. Nor is their patience lesse observable, in that they went to their intended torture, without recanting, murmuring, or repining. As verse 21. Yet one example more, and that from Paul: The author of this Rule, this Golden Chain, and in relation to his Mini∣stery, unto the which he was commissionated by God in Christ, Acts 9. 15, 16. Which is yet more exactly set forth, Act. 26. 15, &c. And set his matchlesse love unto his Lord, in his undaunted resolution, Act. 20. 22. to 26.

And with what patience of hope in our Lord Jesus Christ, he suffered the afflictions of the Gospel, it may most perfectly appear unto us: in that he gloried in such tribula∣tion.

We glorie in tribulation also (saith he) knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed, &c. Rom. 5. 3, 4, 5.

Now these, and every work of the like

nature; whether it be: of doing, or of suffer∣ing, of speech, of action, or of abstinence, begotten by God in the womb of faith, and born unto God by the hand of love, and nur∣sed for God at the breast of patience.

This is the sweet fruit, which the teem∣ing Soul doth usually bring forth unto her husband: to God in Christ her husband. And therefore it may very well be called, accord∣ing unto Gods name, Godlinesse, or after Christs name, Christianity.

I will not say, that ever any man (except the Son of God, both God and Man) did ful∣ly, and exactly steer his course according unto these points. But, I say, that he which failes in any one of these: so far he falleth short of godlinesse. And yet 'tis not denied, but he may be a godly man that oftentimes doth misse to shape his actions to these principles: Provided, that his heart be well disposed; that his desires be orderly, and good, and his endeavours vigorous and con∣stant.

A Ship at Sea may sometimes be becalm'd, and sometimes weather-beaten by a storm, so as she cannot keep a steady course: Some∣times the winde may set so sore against her, that you would think her sailing to a Coast, far distant from the Port, that she intendeth.

And yet the Pilot is a skilfull man, and brings his Vessel to his wished Haven in a good hour.

Even so the precious Soul may sometimes want Divine assistance: sometimes such a storm of strong temptations may circumvent her, as may inforce her from her good de∣sires, or Satan in his malice, may beset her, with some such difficulties, as may drive her far distant from the course of her endea∣vours. And yet the body joyned with this Soul, is a good godly person, and so full, both of the seed and fruit of godlinesse: That he may lay a warrantable claim, unto the ti∣tle of eternal life, as a joynt Heir with Jesus Christ his Lord: through the obedience of faith, and love, by vertue of that Covenant of Grace.

For God so loved the world, that he gave his onely begotten Son, that whosoever believeth in him, should not perish, but have everlasting life.

FINIS.