The saints dignitie and dutie·: Together with the danger of ignorance and hardnesse. / Delivered in severall sermons: by that reverend divine, Thomas Hooker, late preacher in New-England.

The Activity of Faith, OR, Abraham's Imitators.

SERMON V.

ROM. 4.12.

And the Father of Circumcision to them who are not of cir∣cumcision onely, but also walk in the steps of that Faith of our father Abraham, which he had, being yet uncircum∣cised.

THe blessed Apostle Saint Paul, from the 20. verse of the former Chapter, to the end, disputeth that great question of justification by the free grace of God; and after many Arguments alledged to prove that it is by grace, and not by works, he concludeth in the 28. verse, Therefore we conclude, that a man is justified by Faith with the works of the Law.

Having dispatched this, and setled his assertion by strength of argument in this fourth Chapter, wherein my Text is, he laboureth to make the truth yet more clearer and evident by way of example, and to the end he setteth it forth in the lively colour of that faith of Abraham, giving us an instance of this truth, in the example of him, who was the father of

the faithfull, a father, not by naturall generation, but by imitation; the Lord having appointed him to be the coppy to all the Beleevers of succeeding ages; that as he beleeved, and by faith was saved, so they that doe expect to receive salvation, must walk in that way, if they purpose to partake of that end.

Now touching this example of Abraham, that I may not be long before I come to that, which is the principall point I intend to deliver at this time; the Apostle doth two things; first, he layeth down the pattern it selfe clearly, both in Gods vouchsafing justification to Abraham, and also in Gods sealing this by the seale of circumcision, and this he doth in the 11. verse.

And as he hath propounded it thus, both in Gods gift, and in Gods sealing thereof; so in the words of the Text he maketh an application of both, applying it to all Abra∣hams children that shall live to the end of the world, whe∣ther Jewes or Gentiles; and in effect it is, as if he had said thus; Abraham, when he was uncircumcised did beleeve, and so was justified, therefore they that are uncircumcised may beleeve, and be also justified; Abraham when he did beleeve was circumcised, and that hindered not, so those that are circumcised may beleeve and be justified, that is, the Jewes and the Gentiles have both liberty to come into the Covenant of grace, and so also to be happy by that Covenant, as Abraham was.

In the words therefore, you have an application of the former patterne, to the particular use of every faithfull ser∣vant of God, that look what good Abraham had, and what he received by faith, they that beleeve as he did, may expect the selfe same mercy that he had.

Now the faithfull of God, and sonnes of Abraham are here described two wayes: I say, every faithfull man that is the sonne of Abraham, that imitateth the faith of Abra∣ham, is discovered two wayes.

First, Negatively, What will not suffice to make a man the sonne of Abraham.

Secondly, Affirmatively, What God specially looks for at the hands of those that are to be the children of Abraham.

First, Negatively thus, Abraham is the father of circum∣cision, not onely to them who are of the circumcision; that is, not onely theirs who have the priviledges of the Jewes, the Word, and the Oracles of God, Circumcision, and the Passeover. Tis true; Abraham is their father, but not onely theirs that have no more but those priviledges, but also theirs, that walk in the footsteps of the faith of Abraham. So that by Circumcision you must here understand all these prero∣gatives and priviledges which the Jewes had above any other Nation; and consequently, that none of all those priviledges then could, that none of ours, as, to be in the Church, to be baptized, &c. now can make a man to be the sonne of Abra∣ham. Abraham is the father of the circumcision, not to them who are of the circumcision onely; but he is the father of the circumcision, if they have faith. They that have bare circum∣cision onely, may indeed applaud themselves therein, but they shall never receive thereby, those things God hath pro∣mised. This is the Negative.

Secondly, The Affirmative part sheweth, who they be indeed that shall truly be partakers of the comforts and graces of Abraham, namely, those that walk in the footsteps of that faith of Abraham. If a man beleeve as he did, work as he did, walk as he did, so onely he may come to have title unto, and interest in the promises God hath vouchsafed in his Word. Thus much for the opening of the words.

Come we now in the first place to speak of the negative part, in which the Spirit of God is pleased to exclude all outward priviledges and prerogatives, and to say thus, Abraham is the father of circumcision, to them who are not of the circumcision onely; that is, if they injoy onely outward priviledges, they are not the children of Abraham. The point we learn hence is thus much;

That all outward priviledges, as the hearing of the Word, the partaking of the Sacraments, and the like, are not able to make a man a sound Saint of God.

The point is clear in the Text, That if a man had circum∣cision, that is, if he had all those preferments that God vouch∣safeth to a people in the face and bosome of his Church, this would not doe him any good at all, he hath no title to the promises because of these, if he rest in them: Abraham is not the father of those that are circumcised onely: So that I say again, all outward priviledges are not able to make a man a true Saint of God. Our Saviour Christ, speaking of Ca∣pernaum, saith, And thou Capernaum, which art exalted unto heaven, shalt be brought down to hell; for if the mighty works which have been done in thee, had been done in Sodome, &c. Mat. 11.23. Capernaum was lifted up to Heaven; how? In all those spirituall helpes and excellent meanes that God vouchsafed them above many others; they were highly advanced in the enjoyment of heavenly priviledges, they heard the Word of God, and they saw the Miracles of Christ; and yet, Thou Capernaum, shalt be deep in punishment; thou wert lifted up to Heaven, in regard of excellent pri∣viledges; but thou shalt be cast down to Hell, in regard of thy impenitency and stubbornesse under them. The Apo∣stle Paul disputeth the point, and makes the case clear, Rom. 2.28, 29. where he plucks away all these hopes and vain props, which men raise to themselves from the having of out∣ward priviledges: He is not a Jew, saith he, that is one outwardly, that is, he is not therefore a true child of God, and a faithfull man, he hath not therefore saving faith, be∣cause he is circumcised, because he enjoyeth the liberties and priviledges of the people of God, and liveth in the bosome of the Church; but he is a Jew which is one inwardly, and Circumciston is that of the heart, in the Spirit and not in the Letter, whose praise is not of men but of God. You know, that it was an ancient Proverb in Israel, Is Saul also amongst the Prophets? 1 Sam. 10.12. and 19.24. Yes, Saul was amongst the Prophets, and he that was once amongst the Prophets, is now amongst the Devils in Hell. Judas was highly promoted; he lived as an Apostle amongst the Di∣sciples, heard out Saviour continually, sate at table with him,

and yet for all this, is now damned in hell for ever: These were high priviledges, and if these would have done the deed, Judas had never perished. Ishamel was circumcised, and yet he was excommunicated out of Abrahams family, the then Church of God, and was a cast-away. Instances are many in the Scriptures to this purpose, but I list not to dwell longer upon the proofe of the point; you see it is evident enough, that bare priviledges, be they never so high and excellent, are not able to make one indeed a faithfull man before the Lord, nor the sonne of Abraham.

I should have shewed the Reasons. Alas! outward matters never work upon the heart. That which makes a man a Saint must work upon the soul. Now the Word and the Sacraments barely considered cannot work upon the spirit, unlesse the Lord work a new frame inwardly by the infusion of Grace: Gal. 5.6. Circumcision and uncir∣cumcision profiteth nothing, but faith that worketh by love. These outward things are too shallow to reach the inward man, too weak to work so powerfully upon the soule of a Christian man, as to bring the heart to God. But I leave the strengthning of the point by Reasons, and because I would not be prevented, I come to the Uses.

The first Use I will hence raise is an Use of reproof. This Doctrine confoundeth the carnall confidence of those Pro∣fessors, that living in the bosome of the Church, place all their hopes and assurance of being saved upon this bottome: because they have been baptized, and come to Church, and hear the Word, and receive the Sacrament, therefore of ne∣cessity (they presume) they must be accepted of God. This was the old plea of the Jewes in Jeremies time: When the Prophet came to them to reprove them for their sinnes, and presse them to repentance, they began to quarrell with him, and to take up Bucklers against him, and cried out, The Temple of the Lord, the Temple of the Lord are these. These are the Fig-leaves wherewith poor and ignorant. Christians think to hide themselves at this day. Tell them of their saults, bid them walk humbly and holily before God, reprove them

for their strange practises against God and his truth, in pro∣phaning his day, blaspheming his name, contemning his Word, despising his Ministers, &c. and they presently cry out against us: What will you make Pagans of us? What do you thinke we are Heathens? Have we not received Christi∣an Baptisme? &c. This is a bottome that beareth up ma∣ny: But oh poor silly creatures, this will not doe it; be not deceived, you will shrink under this shelter, you will fall notwithstanding these props, when you come to tryall; you may have all this, and yet perish, this will not make you Saints in the sight of God. You that are Tradesmen, is it a good argument, that because have good ware in your shops, therefore you have no refuse, no drug commodity? or you that are husbandmen, because some good corn grows upon your ground, is it therefore all good corne? Who knows not that there is Cockle amongst corn, and bad wares even in your best shops. So it is true here, as there are many hearers in hell, and many receivers in hell, so there are too many in the bosome of the Church, enjoying the outward privi∣ledges of Gods people, that shall never receive good by all that they partake of.

Therefore I beseech you be not deceived, trust not to these lying words, and vain hopes, The Sacrament of the Lord, and the Church, and the Church; I say, trust not to these ly∣ing vanities. A man may, as Judas, not onely have the Sa∣crament in his hand, but Christ in his mouth, and goe to Hell notwithstanding. Alas, at the day of judgement, if thou hast nothing to say but this, Lord, I was a hearer of thy Word, a receiver at thy Table, a frequenter of thy house, thou canst expect no other answer, but Depart from me, I know thee not. He is not the Son of Abraham that hath Circumcision onely, but that walketh in the steps of the faith of Abraham.

In the second place, here is a word of Exhortation, and that is this; We ought hereby to be instructed, and provo∣ked to stir up our soules, and not to content our selves with, or settle our selves in these outward shaddows, but to labour

to go further, and beyond all that these outward privi∣ledges barely, as outward priviledges, can make us; not one∣ly to enjoy these, but to strive to be bettered by them; not onely to have the Word, and the Sacraments, but to improve them; to get more then the outward shell, to labour for the kernell, for the comfort of them. Therefoee I would advise a Christian man that liveth in the bosome of the Church, where the Lord is pleased to continue helps and means to him, as to esteem them great priviledges (for so they are) so not to content himself with the outward enjoyment of them, but to call upon himself, and to look inward, to see what the heart saith. Outward things will not doe the deed; look we therefore for somewhat more, that will stand us in stead when the Lord cometh with his fan in his hand, throughly to purge his floor, and to make a division between the wheat and the chaffe. Take notice of it therefore, and understand for your spirituall good: When thou comest to the house of God, and bringest thine hands to receive the Sacrament, and thine eares to listen to the word; thinke with thy self, I have heard the Word, I have received the Sacrament, but O heart what sayest thou? Have I embraced these promises? Have I closed with those precepts that have been delivered? Have I eaten Christ in the Sacrament? Hath my faith pitched on him ex∣hibited there, under the Elements of Bread and Wine? How often have I already lived under the call of God, and yet have rejected it? my soul is not yet humbled; I onely come and hear, and return without any benefit; therefore now I will go further, and dig deeper, that my heart may be brought to the obedience of the truth. Mark what our Saviour Christ faith, Joh. 6 49 provoking the Jews to beleeve in him, and so to receive mercy by him, he speaks on this manner, for∣cing them to goe further then outward things; Your fathers (saith he) eat Manna in the Wilderness, and are dead. Who are those Fathers? Those stubborn and rebellious Jewes that fell in the Wildernesse: These entred not because of un∣belief, saith the Apostle to the Hebrews: Now Christ saith, Your Fathers eat Manna, and are dead; he meaneth are

damned; for he saith afterward, Vers. 51. If any man eat of this bread, he shall live for ever; thereby shewing a diffe∣rence between the faithfull, and unbeleevers, though both die a naturall death: I say, making a difference between the rebellious Jews, that did not beleeve, and those that did beleeve: Your Fathers eat Manna in the wilderness, a Type and a Sacrament indeed to them, as St. Paul expresseth it; but that would not doe the deed, though the Manna came from heaven, yet it could not bring them up to heaven, it could not free them from eternall death; But here is the pri∣viledge of beleeving, and of right receiving; He that doth not onely receive bread, but Christ, he that eateth this food, this bread, he shall never die any more, he cannot perish: Labour therefore for this evermore: As when the woman of Samaria heard our Saviour speak of living water that would continue for ever, She cryed out presently, Oh Sir, give me of this water, that I thirst no more, Joh. 4.15. So labour for this food above all: Labour to settle your souls, and to rest your hearts still upon these resolutions; Oh what have I that a carnall man may not have? What doe I that that a carnall man cannot doe? I would have a Christian man, to go beyond all those that live in the bosome of the Church. I say therefore, let this be the Question, and examine thine heart: What doe I more then the damned in hell have done I pray? The truth is, the foolish Virgins knocked too: I preach, so did Judas: Doe I reform many things, So did Herod: Was I baptized? So was Simon Magnus? In a word, am I resolved to confesse my sins and to make satisfaction for them? Alas Judas did all this, and yet this would not serve the turn; he sorrowed, and repented, and when he had done, he went and hanged himself: It was not godly sorrow that caused repentance to salvation, he re∣pented onely for the gall of sin, not for the soul of sin. Labour we therefore, and let us every one provoke another to go further then ever reprobates went; in praying, and hearing, and professing, labour for something that will stand us in stead in the day of tryall, When the heavens shall bee

rolled together as a scrole, Isai. 34.4. that we may appear before the Lord, and receive a reward from him in his appointed time and season. So much for the Negative Part.

I proceed now to the Affirmative: Who those are, that may, and doe indeed, receive benefit as Abraham did? The Text saith, They that walk in the steps of that faith of A∣braham: That man, that not onely enjoyeth the Priviledges of the Church, but yeeldeth the obedience of faith, accord∣ing to the Word of God revealed, and walketh in obedience, that man alone shall be blessed with faithfull Abraham.

Two points may be hence raised, but I shall hardly handle them both, therefore I will passe over the first onely with a touch, and that lieth closely couched in the Text,

That, Faith causeth fruitfulness in the hearts and lives of those in whom it is.

Mark what I say, A faithfull man, is a fruitfull man: Faith inableth a man to be doing. Ask the Question, By what power was it whereby Abraham was inabled to yeeld o∣bedience to the Lord? The Text answereth you, They that walke in the footsteps not of Abraham, but in the footsteps of the faith of Abraham. A man would have thought the Text should have run thus, They that walk in the footsteps of Abraham, that is true too, but the Apostle had another end, therefore he saith, They that walk in the footsteps of the faith of Abraham, implying, that it was the grace of faith that God bestowed on Abraham, that quickned and inabled him to every duty that God required of him, and called him to the performance of. So that I say, the Question being, Whence came it that Abraham was so fruitfull a Christian, what inabled him to do, and to suffer what he did? Surely it was faith that was the cause that produced such Effects, that helped him to perform such actions. The Point then you see is evident, Faith is it that causoth fruit.

Hence it is, that of almost all the actions that a Christian haah to doe, faith is still said to be the worker. If a man pray as he should, it is the prayer of faith, Jam. 5.15. If a man

obey as he should it is the obedience of faith, Rom. 16.26. If a man war in the Church militant, it is the fight of faith, 1 Tim. 6.12. 2 Tim. 4.7. If a man live as a Christian and holy man, he liveth by fasth, Gal. 2.20. Nay shall I say yet more, if he die as he ought, he dieth by faith, Heb. 11.13. These all died in faith. What is that? by the power of faith that directed and ordered them in the course of their death, furnished them with grounds and principles of aflu∣rance of the love of God, made them carry themselves pati∣ently in death. I can say no more, but with the Apostle, 2 Cor. 13.5. Examine your selves, whether yee bee in the faith. Why doth not the Apostle say, Examine whether faith be in you, but whether yee bee in the faith? His meaning is, that as a man is said, to be in drinke, or to be in love, or to bee in passion, that is, under the command of drinke, or love, or passion; so the whole man must be under the command of faith: (as you shall see more afterwards) If he pray, faith must indite his prayer; If he obey, faith must work; If hee live, it is faith that must quicken him; and if he die, it is faith that must order him in death: And wheresoever faith is, it will doe wonders in the soul of that man where it is, it can∣not be idle, it will have footsteps, it sets the whole man on work, it moveth feet, and hands, and cies, and all parts of the bodie. Mark how the Apostle disputeth, 2 Cor 4.13. We having the same spirit of faith, according as it is written, I beleeved, and therefore have I spoken, we also believe, and therefore speak: The faith of the Apostle which he had in his heart, set his tongue a going: If a man have faith with∣in, it will break forth at his mouth. This shall suffice for the proof of the point; I thought to have pressed it further, but if I should, I see the time would prevent me.

The Use therefore in a word is this: If this be so, then it falleth soul, and is a heavie Bill of Indictment against many that live in the bosome of the Church. Go thy wayes home, and read but this Text, and consider seriously but this one thing in it; That whosoever is the son of Abraham, hath faith, and whosoever hath faith, is a walker, is a worker;

by the footsteps of faith you may see where faith hath been: Will not this then, I say, fall marvellous heavie upon many souls that live in the bosome of the Church, who are confi∣dent, and put it out of all Question, that they are true be∣leevers, and make no doubt but that they have faith? But look to it, wheresoever faith is, it is fruitfull: If thou art fruitlesse, say what thou wilt, thou hast no faith at all. Alas these idle Drones; these idle Christians the Church is too too full of them. Men are continually hearing, and yet remain fruit∣less and unprofitable; whereas if there were more faith in the world, we should have more work done in the world; faith would set feet, and hands, and eies, and all on work. Men go under the name of professors, but alas they are but Pictures, they stir not a whit; Mark, Where you found them in the beginning of the yeer, there you shall find them in the end of the yeer, as profane, as worldly, as loose in their con∣versations, as formall in dutie as ever: And is this faith? Oh faith would work other matters, and provoke a soul to other passages then these.

But you wil say, May not a man have faith, and not that fruit you speak of? May not a man have a good heart to God∣ward, although he cannot find that abilitie in matter of fruit∣fulnesse?

My brethren, be not deceived, Such an opinion is a meer delusion of Satan; whereever faith is, it bringeth Christ in∣to the soul; Mark that, Whosoever beleeveth, Christ dwel∣leth in his heart by faith, Eph. 3.17. And, If Christ be in you, saith the Apostle, the body is dead, because of sin, but the spirit is life, because of righteousness, Rom. 8.10. If Christ be in you, that is, Whosoever beleeveth in the Lord Jesus, Christ dwels in such a man by faith; now if Christ be in the soul, the bodie cannot be dead; but a man is alive, and quick, and active to holy duties, ready, and willing, and cheerfull in the performance of whatsoever God requireth; Christ is not a dead Saviour, nor the Spirit a dead Spirit; The second Adam is made a quickning spirit, 1 Cor. 15.45. And wherever the Spirit is, it works Effects suteable to it

The Spirit is a Spirit of puritie, a spirit of zeal, &c. and where it is, it maketh pure and zealous, &c. When a man will say he hath faith, and in the mean time can be content to be idle and unfruitfull in the work of the Lord, can bee content to be a dead Christian, let him know, that his case is marvellously fearfull: For if faith were in him indeed, it would appear, yee cannot keep your good hearts to your selves, where ever fire is, it will burn, and where ever faith is, it cannot be kept secret: The heart will be inlarged, the soul quickned, and there will be a change in the whole life and conversation, if ever faith take place in a man. I will say no more of this, but proceed to the Second point, arising out of the Affirmative part.

You will say, What fruit is it then? Or how shall a man know what is the true fruit of faith indeed, whereby he may discern his own estate? I answer, The Text will tell you: He that walketh in the footsteps of that faith of Abraham: By footsteps are meant the works, the actions, the holy en∣deavours of Abraham; and where those footsteps are, there is the faith of Abraham. So that the point of In∣struction hence is thus much, (which indeed is the main drift of the Apostle)

That, Every faithfull man may, yea doth imitate the acti∣ons of faithfull Abraham.

Mark what I say, I say again, This is to be the Son of Ab∣raham, not because we are begotten of him by naturall ge∣neration; for so the Jews are the sons of Abraham: but A∣braham is our father, because he is the pattern for the pro∣ceeding of our faith. Thy father was an Amorite, saith the Scripture, Ezek. 16.3. that is, Thou followest the steps of the Amorites in thy conversation. So is Abraham called the fa∣ther of the faithfull, because he is the copie of their course, whom they must follow in those services that God calleth for. So the point is clear, Every faithfull man may, yea, doth, and must imitate the actions of faithfull Abraham. It is Christs own plea, Joh. 8.39. and he presseth it as an undeni∣able

truth apon the hearts of the Scribes and Pharisees, that bragged very highly of their priviledges and prerogatives, and said, Abraham is our father: No, saith Christ; If yee were Abraham's children, yee would doe the works of Abra∣ham. To be like Abraham in constitution, to be one of his bloud, is not that which makes a man a sonne of Abraham, but to be like him in holinesse of affection, to have a heart framed, and a life disposed answerably to his. The Apostle in like manner presseth this point, Heb. 13.7. when he would provoke the Hebrewes, to whom he wrote, to follow the examples of the Saints; Whose faith (saith he) follow, considering the end of their conversation. So the Apostle Peter presseth the example of Sarah upon all good women; Whose daughters yee are (saith he) as long as yee doe well, 1 Pet. 36.

For the opening of the point, and that yee may more clearly understand it. A question here would be resolved, What were the footsteps of the faith of Abraham? which way went he? This is a question, I say, worthy the scanning, and therefore (leaving the further confirmation of the point, as being aleady evident enough) I will come to it, that so you may know what to pitch and settle your hearts upon.

I aniwer therefore,* 1.1 There are six footsteps of the faith of Abraham, which are the main things wherein every faith∣full man must doe as Abraham did, in the work of faith, I mean, in his ordinary course: for if there be any thing ex∣traordinary, no man is bound to imitate him therein; but in the work of faith, I say, which belongeth to all men, every man must imitate Abraham in these six steps, and then he is in the next door to happinesse, the very next neighbour, as I may say, to heaven.

The first step which Abraham took in the wayes of grace and happinesse, you shall observe, Gen. 12.1. to be a yeelding to the call of God. Mark what God said to Abraham, Get thee out of thy country, and from thy kindred, and from thy fathers house, unto a land that I will shew thee: And Abra∣ham departed, saith the Text, Verse 4. as the Lord had spoken

unto him, even when he was an Idolater: he is content to lay aside all, and let the command of God bear the sway; neither friends, nor kindred, nor gods can keep him back, but he presently stoopeth to the call of God. So it is, my brethren, with every faithfull man: This is his first step; He is contented to be under the rule and power of Gods command. Let the Lord call for him, require any service of him, his soule presently yeeldeth, and is content to be framed and fashioned to Gods call, and returneth an obedient answer thereto: he is content to come out of his sinnes, and out of himselfe, and to receive the impressions of the Spirit. This is that which God requireth, not onely of Abraham, but of all beleevers: Whosoever will be my Di∣sciple, saith Christ, must forsake father, and mother, and wife, and children, and houses, and lands; yea, and he must deny himselfe, and take up his Crosse, and follow me. This is the first step in Christianity, to lay down our own honours, to trample upon our own respects, to submit our necks to the block as it were, and whatsoever God commands, to be con∣tent that his good pleasure should take place with us.

Nay, yet further, Abraham was not content onely to leave his country, and kindred, and fathers house, but he left his goods also: The Text saith, Josh. 24.2. Your fathers dwelt on the other side of the floud in old time, even Terah the father of Abraham, and the father of Nachor; and they served other Gods. Abraham was an Idolater before God called him; but as soon as God called him he left his gods behind him, and God onely should be his God, to exercise rule and authority over him in every particular.

And this is not all yet: My brethren, I beseech you ob∣serve it; Abraham did not this as one constrained and forced thereunto; but so as he would not return any more: and that is a passage very observable; Truly, saith the Apostle, Heb. 11.15. if he had been mindfull of the country from whence he came out, he might have had opportunity to have returned. If he would have gone back again, he had liberty enough; but he would have no more kindred, nor no more

fathers house, nor no other gods, because he knew the com∣mand of God was otherwise; therefore he would not re∣turn though he might; intimating that he was not drawn from his country by a kind of force, but he so voluntarily yeelded up himselfe to the command of God, and that so prevailed with him, that he would never return any more. But the people of Israel, though they were brought out of Aegypt, yet they returned back thither in their hearts: So the Text speakes; They thought of the Fish which they did eat there freely; the Cucumbers, and the Melons, and the Leeks, and the Onions, and the Garlick, Numb. 11.5. and their mindes ran after the flesh-pots of Aegypt, Exod. 16. Many a time a carnall wretch commeth so farre, as that when God knocks his fingers off his sinnes, he lets them goe for a time, but his heart is still bent after his former courses, and he lingereth after them still: so was it not with Abraham: And this is the first step of the faith of Abraham, that he was content to yeeld to the call, and to be under the command of God, to let his good pleasure take place in his heart, to leave all, kindred, country, fathers house, and never return any more. And this is that first step that God lookes every faith∣full man should take, that he be willing, that the command of God take place in his heart, that God should make room there for himselfe, that he should pluck away his dearest sinnes, that are as neer to him as his right hand, and as his right eye. If the Adulterer were converted, he would be contented that God should take away his lust, that is as dear to him as his very soule; nay, he would fain, and that with all his heart, have God make way in his soul for his own Majesty, by beating down all the holds of Satan, and tumbling that Dagon to the ground which standeth before him. This is the first step of faith.

The next step that Abraham, and so every faithfull soule, sets forward, is this; That when ever faith commeth power∣fully into the heart, the soule is not content barely to yeeld to the command of God, but it breatheth after his mercy, longeth for his grace, prizeth Christ and Salvation above

all things in the world, is satisfied and contented with no∣thing but with the Lord Christ: and although it partake of many things below, and injoy abundance of outward com∣forts, yet it is not quieted till it rest and pitch it selfe upon the Lord, and find and feel that evidence and assurance of his love, which he hath promised unto, and will bestow on those who love him: As for all things here below, he hath but a slight, and mean, and base esteem of them. This you shall see apparent in Abraham: Gen. 15.1, 2. Feare not Abra∣ham, (saith God) I am thy sheild, and thy exceeding great reward. What could a man desire more? One would think that the Lord makes a promise here large enough to Abra∣ham; I will be thy Buckler, and exceeding great reward: Is not Abraham contented with this? No; mark how he pleadeth with God; Lord God (saith he) what wilt thou give me, seeing I goe childlesse? His eye is upon the promise that God had made to him of a sonne, of whom the Saviour of the world should come. Oh Lord, what wilt thou give me? as if he had said, What wilt thou doe for me? alas no∣thing will doe my soule good, unlesse I have a sonne, and in him a Saviour. What will become of me, so long as I goe childlesse, and so saviourlesse, as I may so speak? You see how Abraham's mouth was out of tast with all other things, how he could relish nothing, injoy nothing in comparison of the promise, though he had otherwise what he would, or could desire. Thus must it be with every faithfull man. That soule never had, nor never shall have Christ, that doth not prize him above all things in the world: no certainly; a faithfull soule breatheth after nothing so much as mercy in Christ, lookes after, and longeth for nothing so much as the assurance of the love of God. Though all the comforts of this world were afforded a faithfull man, yet still he would plead with the Lord, Oh Lord, what will become of me notwithstanding all this, so long as my soule is comfortlesse? what availeth it me to live here? Oh thy Mercy! Oh thy Salvation! Oh the Lord Christ! these are the things my soule breatheth after. This, my brethren, is the nature of faith, if it be rightly

wrought in the soul, as you shall fee and find by ordinary experience. For take a man that is truly awakened, and whose conscience is throughly touched, and offer him crowns, and scepters, and honours, and all the delights of the sons of men; alas, his soul will care nothing for them, but as Esau said, Gen. 25.32. Behold, I am at the point to die, and what profit shall this birthright doe to me? So will the poor soul say, What will it avail me, to be high in the favour of men here, and to be a fiend of Hell hereafter? What are all these profits and pleasures to me so long as I am not in the favour of God? What good can these outward content∣ments afford me when I am without Christ? Oh Lord, what wilt thou give me, unlesse I have my Saviour, and mer∣cy in him, and pardon in him, and all in him, and through him? Still thus beateth the pulse of a faithfull soule; and this is the nature of saving faith, the faith of Gods elect. As for these things here below, these matters of the world, they are little in the regard and esteem of a Christian man: If he have them, he seeth God in them; If he want them, he is never a whit the worse. The Apostle speaking of be∣leevers, and the faithfull people of God, Heb. 11. saith, That they let their hold goe of all these things below; let the world take the world if they would, let the dead bury their dead; but as for them, Having seen the promises afar off, they were perswaded of them, and imbraced them, and confes∣sed that they were strangers and pilgrims on the earth, even in that country that God had promised them, Vers. 13.

The third step of Abraham's faith was this, He casteth himself and flingeth his soul (as I may say) upon the all-suffi∣cient power and mercie of God for the attainment of what he desireth, he rolleth and tumbleth himself as it were upon the all-sufficiencie of God. This you shall finde Rom. 4.18. there saith the Apostle speaking of Abrahyam, Who against hope, beleeved in hope; That is, when there was no hope in the world, yet he beleeved in God even above hope, and so made it possible; It was an object of his hope, that it might be in regard of God, howsoever there was no possibilitie in

regard of man. So the Text saith, He considered not his own bodie now dead, when he was about an hundred yeers old, nei∣ther yet the deadness of Sarahs wombe, but was strong in faith. He cast himself wholly upon the precious promise and mer∣cie of God.

This then is the third step of true justifying faith, That when the beleever is informed touching the excellencie of the Lord Jesus, and that fulness that is to be had in him, though he cannot find the sweetnesse of his mercy, though he cannot, or dare not apprehend, and apply it to himself, though he find nothing in himself, yet he is still resolved to rest upon the Lord, and to stay himself on the God of his salvation, and to wait for his mercy till he find him gracious to his poor soul. Excellent and famous is that example of the woman of Canaan, Matth. 15.22, 27. When Christ as it were beat her off, and took up arms against her, was not pleased to re∣veal himself graciously to her for the present; I am not sent (saith he) but to the lost sheep of the house of Israel; And, It is not meet to take the childrens bread, and to cast it to dogs: Mark how she replyed, Truth, Lord, I confesse all that; yet notwithstanding the dogs eat of the crumbs that fall from their masters table. O the excellency, and strength and work of her faith! Shee comes to Christ for mercy, he re∣pelleth her, reproacheth her, tells her shee is a dog; she con∣fesseth her basenes, yet is not discouraged for all that, but still resteth upon the goodness and mercie of Christ, and is mightily resolved to have mercie whatsoever befalleth her. Truth Lord, I confesse I am as bad as thou canst term me, yet I confesse too that there is no comfort but from thee, and though I am a dog, yet I would have crumbes: Still she la∣boureth to catch after mercy, and to lean and bear her selfe upon the favour of Christ, for the bestowing thereof upon her. So it must be with every faithfull Christian in this par∣ticular; he must roll himself upon the power and faithful∣ness, and truth of God, and wait for his mercy: (I will joyn them both together for brevities sake, though this latter bee a fourth step and degree of faith) I say, he must not onely de∣pend

upon God, but he must wait upon the holy one of Is∣rael.

The Text saith of Abraham, Heb. 6.15. That after he had patiently endured, he obtained the promise; he received the performance after he had a little waited for it. So the Pro∣phet David, Psal. 101.2. I will walke in the uprightnesse of my heart till the Lord come to me: As if he should say, If the Lord will absent himself from me, and not reveal him∣self to me, yet wait I will, and desire I will, and still I will be hoping for the mercie of the Lord till he come to me. So it was said of Simeon, that good old man, That he waited for the consolation of Israel, Luke 2.25. Mine eies (saith David, Psal. 119.123.) grow dim for the looking for thy sal∣vation. He that belceveth makes not haste, Isai. 28.16. he makes hast to obey, but makes not hast to bring mercie from God.

The fifth step of Abraham's faith appeared in this; Hee counted nothing too dear for the Lord, he was content to break through all impediments, to passe through all difficul∣ties, whatsoever God would have, he had of him. This is the next step that Abraham went; and this you shall finde Gen. 22. when God put him upon the tryall. The Text saith there, That God did tempt Abraham, did try what he would doe for him, and he bade him, Go, take thy son, thy onely son Isaac, whom thou lovest, and stay him: And straight A∣braham went and laid his son upon an Altar, and took a knife to cut the throat of his son: So that Abraham did not spare his Isaac, he did not spare for any cost, he did not dodge with God in this case; if God would have any thing, hee should have it whatsoever it were, though it were his own life, for no question Isaac was dearer to him then his own life. And this was not his case alone, but the faithfull peo∣ple of God have ever walked the same course. The Apostle Paul was of the same spirit, Acts 20.22, 24. I know not (saith he) the things that shall befall me, save that the Holy Ghost witnesseth in every Citie saying, That bonds and af∣flictions abide me: but none of these things move me, nei∣ther

count I my life dear unto my self, so that I might finish my course with joy, and the ministerie which I have received of the Lord Jesus, to testifie the Gospel of the grace of God. Oh blessed spirit! here is the work of faith. Alas, when we come to part with any thing for the cause of God, how hardly comes it from us? But I, saith he, passe not, no, nor is my life dear unto me. Here I say, is the work of faith indeed, when a man is content to doe any thing for God, and to say, If imprisonment, losse of estate, libertie, life, come I passe not, it moveth me nothing, so I may finish my course with comfort. Hence it was that the Saints of God in those Primitive times, Heb. 10.34. took joyfully the spoyling of their goods. Me thinks I see the Saints there reaching af∣ter Christ with the arms of faith, and how when any thing lay in their way, they were content to lose all, to part with all, to have Christ. Therefore saith Saint Paul, Acts 21.13. I am rerdy not to be bound onely, but also to die at Jerusalem for the Name of the Lord Jesus. Mark, rather then he would leave his Saviour, he would leave his life, and though men would have hindred him, yet was resolved to have Christ howsoever, though he lost his life for him: Oh let me have my Saviour, and take my life.

The last step of all is this, When the soul is thus resolved not to dodge with God, but to part with any thing for him: then in the last place there followeth a readinesse of heart to addresse a mans self to the performance of whatsoever dutie God requireth at his hands; I say, this is the last step, when without consulting with flesh and blood, without hamme∣ring upon it, as it were, without aukwardnesse of heart, there followeth a prestness to obey God, the soul is at hand. When Abraham was called, Behold, saith he, here I am, Gen. 22.1. And so Samuel, Speak Lord, for thy servant heareth, 1 Sam. 3.9. and so Ananias, Behold, I am here Lord, Acts 9.10. The faithfull soul is not to seek, as an evill servant that is gone a roving after his companions, that is out of the way when his master should use him, but is like a trusty servant that waiteth upon his master, and is ever at hand to doe his

pleasure. So you shall see it was with Abraham, Heb. 11. 8. When the Lord commanded him to goe out of his coun∣try, He obeyed, and went out, not knowing whither he went; he went chearfully and readily, though he knew not whither; as who should say, if the Lord call, I will not question; if he command, I will performe what ever it be. So it must be with every faithfull soule: we must blind the eye of carnall reason, resolve to obey, though heaven and earth seem to meet together in a contradiction, care not what man, or what devill saith in this case, but what God will have done, doe it: This is the courage and obedience of faith. See how Saint Paul, in the place before named, Acts 21.12, 13. flung his ancient friends from him, when they came to crosse him in the work of his ministry: They all came about him, and because they thought they should see his face no more, they besought him not to goe up to Jerusalem; Then Paul an∣swered, What mean yee to weep, and to break my heart? as who should say, it is a greif and vexation to my soule, that yee would hinder me, that I cannot goe with readinesse to performe the service that God requireth at my hands. The like Christian courage was in Luther, when his friends dis∣swaded him to goe to Wormes; If all the Tiles in Wormes were so many Devils, said he, yet would I goe thither in the name of my Lord Jesus. This is the last step.

Now gather up a little what I have delivered. He that is resolved to stoop to the call of God; to prize the pro∣mises, and breath after them; to rest upon the Lord, and to wait his time for bestowing mercy upon him; to break through all impediments and difficulties, and to count no∣thing too deare for God; to be content to performe ready and cheerful obedience; he that walketh thus, and treadeth in these steps; peace be upon him, Heaven is hard by, he is as sure of salvation as the Angels are, it is as certain as the Lord liveth, that he shall be saved with faithfull Abraham, for he walketh in the steps of Araham, and therefore he is sure to be where he is. The case you see is clear, and the point evident, that every faithfull man may, and must imitate faithfull Abraham.

It may be here imagined, that we draw men up to too high a pitch: and certainly, if this be the sense of the words, and the meaning of the Holy Ghost in this place, what will become of many that live in the bosome of the Church? Will you therefore see the point confirmed by reason? The ground of this Doctrine standeth thus; Every faithfull man hath the same faith, for nature and for work, that Abraham had; therefore look what nature his faith was of, and what power it had, of the same nature and power every true Be∣leevers faith is. Breifly thus; The promises of God are the ground upon which all true faith resteth; the Spirit of God it is that worketh this faith in all beleevers; the power of the spirit is that that putteth forth it selfe in the hearts and lives of all the faithfull; gather these together; if all true be∣leevers have the same promises for the ground of their faith, have one and the same spirit to work it, have one and the same power to draw out the abilities of faith, then certainly they cannot but have the very selfe same actions, having the very selfe same ground of their actions. Every particular beleever (as the Apostle Peter saith, 2 Pet. 1.1.) hath obtained the like precious faith. Mark that: There is a great deal of Copper-faith in the world, much counterfeit belee∣ving, but the Saints doe all partake of the like precious faith. As when a man hath but a Sixpence in silver, or a Crown in gold, those small pieces for the nature, are as good as the greatest of the same metall; so it is with the faith of Gods Elect. And look as it is in graffing; If there be many Scions of the same kind grassed into one stock, they all partake alike of the vertue of the stock; just so it is here: The Lord Jesus Christ is the stock, as it were, into which all the faithfull are grafted by the spirit of God and faith; therefore whatsoever fruit one beareth, another beareth also: howsoever there may be degrees of works, yet they are the same for nature. As a little Apple is the same in tast with a great one of the same tree, even so every faithfull man hath the same holinesse of heart and life, because he hath the same principle of holi∣nesse. The fruit indeed that one Christian bringeth forth,

may be but poor and small in comparison of others, yet it is the same in kind: the course of his life is not with so much power and fulnesse of grace, it may be, as anothers, yet there is the same true grace, and the same practise in the kind of it for truth, however in degree it differ.

Here by way of caution I will suggest too things to you.

• 1. That howsoever all beleevers have the selfe same nature of faith, yet all must not look to have the same measure of faith, and the same degree of works.
• 2. That faith doth not performe all its works at one time, but groweth to a ripenesse upon severall occasions. A Child is a perfect man in regard of parts, though not of degrees: he is able to eat, and to see, though he cannot walk and talk; yet because he hath a reasonable soule as well as others, he will walk and talk like others in due time: So howsoever many of the Saints of God have not attained to those great actions of grace that others have, yet having the same spirit and principle of grace within, they shall be inabled hereafter to a further discharge of those holy services that God requireth. Thus you see the point confirmed by reason; if all the Saints of God are ingraffed into Christ indifferently, if all have the same ground of faith, and the same spirit to work it, and to make it work, they must needs have the same actions and fruits of faith, because (I say) they have the selfe same causes of their faith.

Let us now come to see what benefit we may make to our selves of this point, thus proved and confirmed: And cer∣tainly the Use of this Doctrine is of great consequence. In the first place it is a just ground of Examination: For if it be true (as it cannot be denyed, the reasons being so strong, and arguments so plain) that every sonne of Abraham followeth the steps of Abraham, then here you may clearly perceive who it is that hath saving faith indeed, who they be that are true Saints, and the sonnes of Abraham. By the light of this truth, by the rule of this doctrine, if you would square your courses, and look into your conversations, you cannot but discern whether you have faith or no. That man whose

faith she weth it selfe, and putteth it selfe forth in its severall conditions agreable to the faith of Abraham, that man that followeth the footsteps of the faith of Abraham, let him be esteemed a faithfull man, let him be reckoned for a true be∣leever. But if any mans faith doe not this, but be contrary unto, or fall short of this in the truth (I say, not in the mea∣sure) of it, certainly it is counterfeit, it is Copper-faith. O the world of counterfeit faith then, that is in the Church at this day! It was the complaint of our Saviour Christ, that when he should come, he should scarce finde faith on the earth, Luke 18.8. as if he should say, It will be so little, and so rare, that one shall hardly know where to find a faithfull man. It was the complaint of the Psalmist of old, and is most true of these times, that the faithfull faile from among the chil∣dren of men, Psal. 12.1. Many a man hath a name, that he is alive, and yet is dead, Rev. 3.1. Many have a fancie of faith, yet upon the tryall we shall find that there are but few, even of those that are interested in the title of Christians, and live in the bosome of the Church, that have any right or title to the Lord Jesus, and the promises of God revealed in the Church. Let us try a few.

And first, this falleth marvellous heavy upon, and casteth out all ignorant persons, that were never inlightned, never quickned, never had their mindes informed, touching Christ and the promises. Alas, they know not what faith meaneth, and what Christ meaneth; and how can these walk in the footsteps of the faith of Abraham, when they never saw the way of Abraham? But let them goe; my heart pittieth them; I rather chuse to grapple with those that think themselves in a better estate and condition.

And the first of this rank are profane persons, those that live and lie in sinne, in Sabbath-breaking, swearing, drunken∣nesse, adultery, and the like. The case of such is clear and evident; These are so farre from treading in the steps of Abraham, that they hate purity, and holinesse, and goodnesse: And as for these (if any such be here) let them not be de∣ceived, but let me tell them out of Gods Word, that as yet

they have not faith, as yet they are not the sonnes of Abra∣ham: What they may be, I know not; I leave them to the Lord, and wish them a sight and apprehension of their own condition, and that they may be brought out of that gall of bitternesse wherein they are: but as yet, I dare say, they are not the sonnes of Abraham. Whose sonnes are they then? My brethren, I am loth to speak it, and I will not; men will not beare these words from us, but think that we goe beyond our commission: for my own part, my soule trembleth to think of them, their case is so fearfull: The Lord therefore shall speak, and I will say nothing. Look into John 8. The Scribes and Pharisees came to Christ, and began to quarrell with him, and to provoke him to say many things, that they might catch him in his speech, opposing our Saviour in the course of his ministry, and labouring to suppresse his Doctrine: mark how Christ reasoneth there; I doe (saith he) the works of my Father; Yee doe the deeds of your father. But, say they, Abraham is our father; and again, We be not born of fornication; we have one Father, even God; but mark our Saviours answer, verse 44. Yee are of your father the Devil, and the lusts of your father yee will doe. Thus Christ speakes to the Scribes and Pharisees, great men of place, and of great abilities; You, of your father Abraham? No, you are of your father the Devill. My brethren, I will not say it; I beseech you be not offended; it is the Lord that speaks, and I would fain know that man that date contradict his Word; the case is clear, and the Lord will make it good upon his soule in another world. His lusts (saith Christ) you doe: What are those? He is an accuser of the brethren; so are these: He crieth out against, and opposeth the purity of Religion; so doe these men exclaime against the nicenesse and precisenesse of Christians, and blame those that are holy and sincere: The Devill continued not in the truth; no more doe these, they are not governed by the truth, they stoop not to it, they yeeld not obedience to it: The Divell is a lyer, and speaketh not the truth; so these men are contented to lie shamefully of their brethren, to broach

scandalous things of those that they know to be holy and sincere: In a word, the Devill is malicious, and envious; so are all these profane ones, desperate, unreasonable crea∣tures, that cast off Gods commands, that neglect the Ordi∣nances, and wallow in the mire of their sins, that hate the sinceritie and power of Relgion, that envie and malign the true professors of godliness: If the Devill himself were in∣carnate he could doe no more; and surely if there were ever a child like the father, these are like him: I will say nothing, the Lord himself speak to your consciences.

Yea, but you will say, It is true, Christ knew who were the children of the Devill; but can you discern them?

I say nothing, but I can tell you how you may discern them: A child of the Devill doth not go invisible, but may be known, and the Apostle tels you, 1 Joh. 3.10. In this the children of God are manifest, and the children of the De∣vill: Mark that, Whosoever doth not righteousnesse is not of God, neither he that loveth not his brother. I observe three things in this Text:

• 1. That there are children of God, and children of the devill.
• 2. That a man may know them: The Text saith so plainly, they are not my own words; Consult I beseech you with the place, In this the children of God are manifest, and the children of the Devill.
• 3. How a man shall know a child of the Devill: He that worketh not righte∣ousness, and he that hateth his brother, is of the devill.

Hee that worketh not righteousnesse; that is, he that is not wil∣ling and contented, constantly to take up a Christian course, to walk according to the rule of Gods word, to abstain from all filthiness of the flesh and spirit, to live in all holiness of life and conversation, to studie and indeavour to keep a good conscience in all things both towards God, and towards men: and he that loveth not his brother: That is, he that ha∣teth holiness where he sees it, that hates a good man, and one that is sincere, whose colour riseth at such a one, where ever he meets him; who can brook a drunkard, or a swearer, or an adulterer; but cannot endure a righteous man, a ho∣ly man, one that makes conscience of his waies: If there be

any such in this Congregation, I desire to speak a word to them in the name of the Lord; Let them consider that what I speak is not my own, and I profesle that what I say is not out of passion, or a desire to slander any; but the desire of my soul is, that they may come to the knowledge of the truth, that they may be saved.

You therefore that are given to these sins, and are walking in this way of death, consider and bethinke your selves, and say to your selves; Oh Lord, how neerly doth this I have heard this day concern me! Alas, I thought not of this be∣fore. I am one that never was a worker of righteousness in all my life, I am one that have hated the servants of God, that have scorned and loathed the puritie of Religion, and now the Lord hath said it, Christ hath spoke it, his word hath spoke it, that I am the child of the Devill: Alas, it is too too manifest to my self, that such a one I am, and God know∣eth it much more: What shall I doe? Now I pray thee, go thy waies home, break off thy sins by repentance, and la∣bour to make thy peace with God forthwith, and of the son of the Devill to be the Son of God; be mightie with God in prayer to make you his child. And this is all I have to speak to these.

2. Let me go further, and you shall see more then these cut off from being the sons of Abraham; And surely if A∣braham should come down from heaven, he might complain that there were very few of his sons to be found upon the earth. In the next place therefore take a taste of the ci∣vilized professors, such as are not as other men; no common swearers, no profaners of the Sabbath, no drunkards, and the like: These men thinke that they go neer indeed to the steps of Abraham, yet give me leave to scan these a little, I pray, and to try them.

Abraham (you know) did not stick with God when hee called him, but was content to be under the command of God and to yeeld to him in every thing. Take now one that hath not the power of godliness in his heart; he keep∣eth, it may be, his fingers from filching and stealing, abstains

from the grosse acts of sin, and from open profanenesse; but what strength of grace is there in his soul? What mortifi∣cation shall you finde of his secret lusts? What subduing of sin within? Alas, aske him what ruleth him, at whose com∣mand he is, at whose call he cometh: I appeal to the souls and consciences of all such men; The command of God cal∣leth, and covetousness calleth, which of these is followed? The Lord saith to the worldling, come out of thy counting-house, and goe to prayer, come and hear my word; the Lord calls to the Gentleman, forsake thy pleasures and thy sports, and humble thy selfe in sackcloth and ashes; and the Lord cal∣leth for these things, the times call for them, who is obeyed? Whose commands doe you stoop unto? Is there any com∣mand disobeyed but Gods? If a man presume on any it is on the Lord: Profits, pleasures, worldly business must be at∣tended, whether the Lord be pleased or no, or whether the duties he requireth be performed or no. You that are Gen∣tlemen and Tradesmen, I appeal to your souls, whether the Lord and his cause is not the loser this way: Doth not Pray∣er pay for it? Doth not the Word pay for it? Are not the Ordinances alwaies losers, when any thing of your own cometh in competition? Is it not evident then, that you are not under the command of the word? How doe you trem∣ble at the wrath and threatnings of a mortall man? and yet when you hear the Lord thunder judgements out of his Word, who is humbled? When he calls for fasting and weep∣ing, and mourning, who regards it? Abraham, my brethren, did not thus, these were none of his steps; no, no, he went a hundred mile off of this course. The Lord no sooner said to him, Forsake thy countrie, and thy kindred, and thy fathers house, but he forsook all, neither friend, nor father, prevailed to detain him from obedience, but he stooped willingly to Gods command.

Look again to the fifth note and step of Abrahams faith, and trie your selves a little by that. Are you content to run any hazard for the cause of God? To spare nothing from him? As Abraham withheld not Isaac from God when he

required him, so are you contented likewise to with hold, no, not the dearest thing you have when God calls for it. If the Lord put you to the tryall, to undergoe trouble, losse of goods, imprisonment, banishment, are you content to stoop to these things? to give way and to break through all impedi∣ments? Judge your selves: If it be so, it is well. But let your consciences speak, nay, let your lives and conversations speak; Doe they not shew the contrary? Doth not the very name of danger, the sight of it a afar off, the voice of some great man dash all your forwardnesse out of countenance? Nay, if an Isaac come and complain, that those and those things must be provided for, and cry out, Alas, if you take this course, what will become of wife and children and fami∣ly, all must to ruine, you presently give over your professi∣on. Did Abraham doe thus? No, he did not so: and I be∣seech you, thinke of it; if you were the children of Abraham, you would not, you could not, you durst not doe so.

There are yet a third sort that come short of being the sons of Abraham, and they are the close-hearted Hypo∣crites. These are a generation that are of a more refined kinde then the last, but howsoever they carry the matter very covertly, yea, and are exceeding cunning, yet the truth will make them known. Many an hypocrite may come thus far, to be content to part with any thing, and outwardly to suffer for the cause of God, to part with divers pleasures and lusts, and to perform many holy services: But here is the difference between Abraham and these men: Abraham for∣sook his goods and all, but your close-hearted Hypocrites have alwaies some God or other that they doe homage to, their ease, or their wealth, or some secret lust, something or other they have set up as an I doll within them, and so long as they may have, and injoy that, they will part with any thing else. But thou must know, that if thou be one of Abra∣hams children, thou must come away from thy gods, thy god of pride, of self-love, of vain-glory, and leave worship∣ping of these, and be content to be governed alone by God and his truth. This shall suffice for the first Use, I cannot

proceed further in the pressing thereof, because I would shut up all with the time.

The second Use is a word of instruction, and it shall be but a word or two; That it all the Saints of God must walk in the same way of life and salvation that Abraham did, then there is no by-way to bring a man to happinesse. Look what way Abraham went, you must goe; there is no more wayes: the same course that he took must be a coppy for you to fol∣low, a rule, as it were, for you to square your whole conversati∣on by: There is no way but one to come to life and happinesse. I speak it the rather, to dash that idle devise of many carnall men, that think the Lord hath a new invention to bring them to life, and that they need not to goe the ordinary way, but God hath made a shorter cut for them. Great men, and Gentlemen, think God will spare them; what, must they be humbled, and fast, and pray? that is for poor men, and mean men: their places and estates will not suffer it; therefore surely God hath given a dispensation to them. And the poor men, they think it is for Gentlemen, that have more leasure and time: alas, they live by their labour, and they must take paines for what they have, and the refore they cannot doe what is required. But be not deceived: if there be any way besides that which Abraham went, then will I deny my selfe: but the case is clear, the Lord faith it, the Word faith it; the same way, the same footsteps that Abra∣ham took, we must take, if ever we will come where Abra∣ham is. You must not baulk in this kind, whoever you are; God respecteth no mans person: if you would arrive at the same haven, you must saile thorough the same sea; you must walk the same way of grace, if you would come to the same kingdome of glory. It is a conceit that harboureth in the hearts of many men, nay, of most men in generall, specially your great wise men, and your great rich men, that have better places and estates in the world then ordinary; What, think they, may not a man be saved without all this adoe? what needs all this? is there not another way besides this? Surely, my brethren, you must teach our Saviour Christ, and

the Apostle Paul another way; I am sure they never knew other: and he that dreameth of another way, must be con∣tent to goe beside. There is no such matter as the Devill would perswade you: it is but his delusion to keep you under infidelity, and to shut you up to destruction under false and vain conceits. The truth is, here is the way, and the onely way, and you must walk here if ever you come to life and happinesse: therefore be not deceived, suffer not your eyes to be blinded, but know, what Abraham did, you must doe the same, if not in action, yet in affection: If God say, forsake all, thou must doe it, at least in affection; thou must still wait upon his power and providence, yeeld obe∣dience to him in all things, be content to submit thy selfe to his will. This is the way you must walk in, if you ever come to heaven.

The last Use shall be a Use of Comfort to all the Saints and people of God, whose consciences can witnesse that they have laboured to walk in the uprightnesse of their heart as Abraham did. I have two or three words to speak to these.

Be perswaded out of the Word of God, that your course is good, and goe on with comfort, and the God of Heaven be with you; and be sure of it, that you that walk with Abraham shall be at rest with Abraham, and it shall never repent you of all the paines that you have taken. Happily it may seem painfull and tedious to you; yet, what Abigail, said to David, let me say to you: Oh, saith she, let not my Lord doe this: when the Lord shall have done to my Lord according to all the good that he hath spoken concerning thee, and shall have appointed thee Ruler over Israel, this shall be no greife unto thee, nor offence of heart, that thou hast shed blood causelesse, or that my Lord hath avenged himselfe, 1 Sam. 25.30, 31. My brethren, let me say so to you; You will finde trouble and inconveniencies, and hard measure at the hands of the wicked in this world; many Nabals and Chins will set themselves against you; but goe on, and beat it patiently; know it is a troublesome way, but a true way,

it is grievous but yet good, and the end will be happy; it will never repent you, when the Lord hath performed all the good that he hath spoken concerning you. Oh! to see a man draw∣ing his breath low and short, after he hath spent many houres and dayes in prayer to the Lord, grapling with his corrup∣tions, and striving to pull down his base lusts, after he hath waited upon the Lord in a constant course of obedience; take but such a man, and ask him, now his conscience is open∣ed, whether the wayes of holinesse and sincerity be not irk∣some to him, whether he be not grieved with himselfe for undergoing so much needlesse trouble (as the world thinks it) and his soul will then clear this matter; it is true, he hath had a tedious course of it, but now his death will be blessed; he hath striven for a Crown, and now behold a Crown; now he is beyond the waves; all the contempts, and imprison∣ments, and outrages of wicked men, are now too short to reach him; he is so farre from repenting, that he rejoyceth and triumpheth in reflecting back upon all the pains, and care, and labour of love, whereby he hath loved the Lord Jesus, in submitting his heart unto him. Take me another man, that hath lived here in pompe and jollity, hath had many li∣vings, great preferments, much honour, abundance of plea∣sure, yet hath been ever carelesse of God and of his Word, profane in his course, loose in his conversation, and ask him upon his death-bed, how it standeth with him; Oh! woe the time, that ever he spent it as he hath done: now the soule begins to hate the man, and the very sight of him, that hath been the instrument with it in the committing of sinne: now nothing but gall and wormwood remaineth; now the sweet∣nesse of the Adulterers lust is gone, and nothing but the sting of conscience remaineth; now the covetous man must part with his goods, and the gall of Aspes must stick behinde; now the soul sinks within, and the heart is overwhelmed with sorrow. Take but these two men, I say, and judge by their ends, whether ever it will repent you that you have done well, that you have walked in the steps of the faith of Abraham. My brethren, howsoever you have had many miseries, yet the

Lord hath many mercies for you. God dealeth with his ser∣vants, as a father doth with his son, after he hath sent him on a great journey to doe some busines, & the weather falleth foul, and the way proveth dangerous, and many a storm, and great difficulties are to be gone through; oh how the heart of that father pittieth his son! how doth he resolve to requite him, if he ever live to come home again; what preparation doth he make to entertain, and welcome him; and how doth he study to doe good unto him! My brethren, so it is here; I beseech you, think of it, you that are the Saints and people of God: You must finde in your way many troubles and greifes, (and we ought to find them) but be not discouraged; the more misery, the greater mercy. God the father seeth his servants: and if they suffer and indure for a good conscience, as his eye seeth them, so his soul pittieth them, his heart bleeds within him for them, that is, he hath a tender compassion of them, and he saith within himselfe, Well, I will requite them if ever they come into my Kingdome; all their patience, and care, and conscience in walking in my wayes, I will requite, and they shall receive a double reward from me, even a Crown of eter∣nall glory. Think of those things that are not seen; they are eternall: the things that are seen are temporall, and they will deceive us: let our hearts be carried after the other, and rest in them for ever.

FINIS.

Notes

• * 1.1

  Six foot∣steps of Abraham's faith.