THE DOCTRINE OF FAITH,  
Wherein are practically handled ten principal points, which explain the Nature and Use of it.  
By JOHN ROGERS, Preacher of God's Word at Dedham in Essex.  ESA. 7. 9 If you will not believed, surely you shall not be established. 
LONDON, Printed for N. N. and William Sheffard, and are to be sold at his Shop at the entering into Po●es-head-Alley out of Lumbar-street. 1627.   

To the Right Worshipful Mistress HELEN BACON of Shribland-hall, to the Lady MILDMAY, wife to Sir HENRY MILDMAY of Graces, and to Mistress GURDON, wife to Master BRAMPTON GURDON of Assington: the Author prayeth all increase of Faith, many good days here, and eternal life in the kingdom of heaven.  
Right Worshipful, when I thought (according to the custom) of putting forth this little poor Treatise in the name of some virtuous and worthy person, straightway you three abovenamed come into my mind, and I knew not how to sever you, nor which I could leave out, therefore made bold rather to Dedicated it to you all together, for these reasons: First, God hath nearly joined you all together by many bonds, both Civil and Religious, both of Nature and Grace, and hath given you to be all of one mind in the Lord. I have also had exceeding great experience of your love both to me and to my ministry, and am much bound unto you all. I thought it therefore meet to tender this as a small token and testimony of my unfeigned love and true thankfulness to your Worships all. And though never a one of you but deserve to bear the Name alone of a fare better work than this, yet seeing as this is my first first-fruits in this kind, so I know not, but its most like to be the last, therefore I have been thus bold to join you all together, humbly craving your acceptance of this poor mite. And thus desiring to you all, a principal portion of blessing of this and all other holy helps that it pleaseth God to bring to your hands, to further you well to his heavenly kingdom, I humbly take my leave of your Worships, resting ever.  
Your Worships in any service that I am able. I R.   

To the Reader.  
CHristian Reader, these things that thou findest in this little Treatise of Faith, were the sum of sundry Sermons preached in my ordinary weeke-day Lecture, seven or eight years ago, which I wrote brokenly and briefly for my own memory, leaving out many things that in the Uses & Applications of the points were delivered in preaching, which should set an edge upon the doctrines delivered. I was requested by some of the Auditors, when I had finished them in preaching, that they might have them still at hand for help of their memories, and furthering of their profiting thereby: But I thought it a good mercy of God to me, that I might do his Church some little service by preaching (wherein it hath pleased his Majesty to given me some success and blessing, which is all I have to rejoice of in this world) and as for printing, the knowledge of my own unfitness, and my want of leisure made me to refuse that motion, and never to given my mind to that work. But now of late a special godly friend by much importunity drew my Notes from me, and hath gotten them written out (which I never could or would do) whose Copy when I had perused, I found things so shortly and imperfectly set down, as I much desired it might have been suppressed still, but his strong persuasions that it might be of good use to the poor people of God, in time overcame me: though thou shalt found it fare otherwise than I would have had it if I had had leisure to have revised it, or then if I ●ad yielded to the first motion it ●ight have been, for then when things were fresh in mind, I could with little more pains have set them down more fully and perfectly than now I can, or could if I had ●eysure by many degrees; neither could I possibly in cold blood, and so long after, call to mind or writ those stirring passages that God brings to hand in the heat of preaching. Well, craving pardon for all defects, I commit it to thy hand as it is, humbly begging the Lord's blessing and good hand to go withal. If any by the Excellency, Necessity and Rareness of this grace of Faith shall be provoked to labour to be possessed of it, that are as yet without it, and those that have it to nourish it, that it may increase to the best degrees, and to live by it to the glory of God, their increase of comfort here, and salvation hereafter; I shall have attained my end, be hearty glad, and given God thanks. If any reap any fruit hereby (as if they read it advisedly, teachably, and with seeking God, I hope they shall) given God the praise, and pray for the Author, and for this crazed and last part of his life.  
But let me advertise thee of one thing, good Christian Reader, that howsoever thou shalt often found in this Treatise, Faith spoken of 〈◊〉 of a particular persuasion of a man's heart, that Christ jesus is his, and that he shall be saved by him, that yet it is not meant, that that is the first act of Faith, which is rather an accepting of Christ, a leaning upon him, and a laying hold on him offered by God; And then after by a second act of Faith by finding a true and unfamed change of heart and life wrought in him, he is then and thereby persuaded that he is one of those that Christ died for. Therefore this I take to be a good description of Faith; That it is the mighty work of the holy Ghost, whereby a sinner humbled by the Law, and quite driven out of himself, by or upon the gracious and sweet voice of the Gospel, and the free and unpartial offer of mercy from God in Christ, comes in time to cast himself upon Christ, and trust to him as the All-sufficient and only ●●●anes of his salvation, and 〈◊〉 willing to be subject to 〈◊〉 his days. And to say that Faith is a particular Application of Christ to a man's own soul, is a true and safe definition thereof: for there be that do truly believed in Christ, and that to salvation, if they should then die, that yet are not come to be persuaded that Christ is theirs; which comes after, either by the testimony of God's Spirit, or the witness of their own spirit, from the truth of their Sanctification.  
Having advertised thee of this, I commend thee to God, and to the word of his grace which is able to build thee up further, and given the● inheritance with them that be sanctified by Faith in Christ jesus.  
The weakest and most unworthy of the true servants of jesus Christ, I R.   

SEeing a lively and justifying Faith is above all other graces most excellent, profitable and necessary, as being that alone instrument whereby we apply unto ourselves Christ jesus and all his benefits for our justification and salvation: And seeing withal it is of such difficulty to be obtained (for it is as easy to fulfil the Law as to believed the Gospel) and a thing wherein men may and do so soon and often deceive themselves, and so dangerous and deadly if they be deceived: therefore I purpose by the assstance of God's grace and holy Spirit, to handle this doctrine of Faith at large. And for our more orderly and distinct proceeding herein, I will principally insist upon these points and heads which follow:  
1. What Faith is.  
2. The Author or chief efficient, and by what means it is wrought in us.  
3. The degrees of it.  
4. The excellency of it.  
5. The difficulty of it.  
6. The necessity of it.  
7. The perpetuity of it, and that true faith cannot be wholly lost.  
8. The signs and first-fruits whereby it may be known.  
9 The lets and impediments of it, which make it to be of such rareness.  
10. The contraries of it.  
And the Lord erable me so sufficiently to handle these things as they be in themselves profitable and necessary.  
First I will show what faith is. 
1. Faith what. 1.  This is needful to be well cleared and handled as the ground of all the other points that follow. To which end I will first distinguish it from those things that are called faith in Scripture, and be not the faith I am about, and from false and unsufficient faiths, and so show what it is not first, and than what it is.  
1. It is not our believing any man's word, or promise to us, or man's writing, which is a faith and confidence in him; As if a great man should promise' to free a poor man out of prison, by paying his debt, he believing it, it comforts him much: But the faith we are about to speaked of, respecteth God only, and his Word, and not man's words or write, nor humane things.  
2. It is not fidelity and faith fullness in keeping our promises, which is called faith on God's part, as Rom. 3. 3. so on ours, Gal. 5. and among the fruits of the Spirit, faith or fidelity is reckoned one, so Mat. 23. 23.  
3. It is not the doctrine of the Gospel, which yet is called Faith Acts 6. 7. Gal. 1. 23. and often in the epistle to Timothy.  
4. It is not a particular faith of the lawfulness of this or that to be done, as in things indifferent, of our liberty purchased by Christ from the bondage of the ceremonial Law, which in Paul's time some stronger Christians believed, and therefore did eat any thing without making conscience, and which yet the weaker did not, but made conscience still of them: and now this is a faith to believed their liberty spoken of, Rom. 14. hast thou faith? which is not to be understood either of a general faith, believing the whole word of God, nor of justifying faith, but of that particular liberty, and therefore he bids them that have it, to keep it to themselves, at lest for a while, and not by words or deeds to show it forth to the hurt of their weak brethren. Now the other faith it is not meet we keep it to ourselves, but we must confess with our mouths, and be ready ever to given account, and also must show forth the first-fruits of it to the example of others.  
It is not historical faith, 
History. 1  which is a believing, not of the stories of the Bible only to be true, but a believing of the whole word of God, the articles of the faith; but believed only in a historical manner generally, not applied particularly to himself.  
To know the word of God more or less of it, yea the whole Scripture, and to given assent that it is true, and go no further, is historical faith, and may be in reprobates both within the Church, as also in such as be without the Church; as Turks believed that there is a God, that Christ was borne 〈◊〉 the Virgin Mary, the resurrection of the dead, &c. yea, the Devils have it, james 2. 19 And therefore such a faith is unable to save. But true faith is this, and more, it adds particular application of it to his own self. Every true believer hath historical faith, but historical only is not true faith, therefore let noon content themselves herewith, for howsoever they may think themselves some body if they can tell the stories of the Bible and can discourse, and because they verily believed all things to be most certain, yet they do no more than some Atheists, no more than the devils, and therefore it is poor to brag thereof.  
It is not Temporary faith, 
Tempor. 2.  of which much in the Scripture is spoken Mat. 13. parable of the sour, the thorny ground Luk. 8. joh. 2. Many believed, but our Saviour would not commit himself unto them, and Simon Magus believed. This hath more than the former, 
Differences between true saith and temporary vid. Down●●● combat between the flesh and the spirit, p. 266.  adding to knowledge and assent, a profession of the Word: yet living still in their sins, and carnal estate, it is not sufficient for salvation.  
Some Temporaries go further than some, diverse degrees; some besides profession are moved at the Word, affected with some kinds of grief at such doctrines as serve to move grief, and joy in that that moves joy, hear the Word with joy, yea also reform many things, cut away outward evils, take up many good duties public, yea and private. As some of the Israelites by murmuring were cut off a little after they come out of Egypt, some went on further and then cut off, some further, and there fell, some even within eleven days journey, and never yet come to Canaan; so here Thus fare went Pharaoh, jehus, Ahab, Ananias and Saphira, judas, Nicholas the Deacon, Demas, Alexander; notable. Temporaries, and yet but Temporaries, seeing afterwards they fell away. For men may have great knowledge, assent, profession, yea excellent gifts, and shows of every grace, (and go a great way to the deceiving of themselves and many others) and yet for want of particular apprehension of Christ, they are not planted into him, have no sap of grace and sanctification; and therefore cannot continued but whither away in time, like seed in stony ground, hasty indeed at first but not durable, as corn on the house top. This being built on a sandy foundation, as the countenance of men in authority, profit, pleasure, credit, novelty, when any of these fail, or some strong temptation cometh, they break off and fall away, or if noon such come, they may continued so to their end, and perish, though most be discovered, at lest vehemently suspected of those that have understanding of the way of salvation. 
This temporary faith is called faith abusively because it is like to Faith, as the div●ll was called Samuel that was raised up like Sam.   
Though the world, first and last takes them for right honest men, and good Christians as can be, and though they themselves would desire to be no better, yet the servants of God suspect many of these by their coldness, standing ever at a stay, taking liberty in some things, especially if it be a little point, loathness to be examined, their whole estate never troubled with doubting, &c.  
True faith goeth further than this, for the believer particularly applieth Christ to himself truly, and so lives by him a true sanctified life: this temporary falls short; therefore let us beware, and not trust to it, the rather because most of the people of England be deceived herewith, and go no further. Yea most of the people be of the worse Temporaries, only believing the word of God to be true, and professing it because law enjoins them so to do; but see how most live after their own lusts, and therefore have no true faith which purifieth the heart. And this would soon be seen if any alteration of religion should come, flying as sheep from before a dog: so most of these would turn from the Gospel, to the Mass, as they did in Queen mary's time.  
There be many of the better sort of temporaries among us, 
Of this vid. Dikes deceitfulness of man's heart cap. 4. 5. 6.  some that go further than some, and yet but hypocrites, and will fall short of heaven.  
Therefore let us take heed that we content not ourselves securely as many do O extreme folly of many that are but mere Temporaries, yea and noon of the best of them neither, by many degrees, and yet think themselves well and in a very good case, which yet are fare short of many hypocrites which be now in hell: yea, they are farther short of that was in them when they lived here than they be now of the best Christians, and yet think well of themselves. How many that never confessed their sins as Pharaoh, and entreated Moses to pray for them in all their life, never humbled as Pharaoh, but remain obstinate and wilful, never hung the head in their lives, but go on boldly and madly, that never had such good motions and speeches as Balaam, never a heavenly or good savoury thought, but horribly profane or muckish, never as jehu zealous for God, but as cold as a stone, no heart for God, or to hinder any sin, nay the contrary, to set up evil: many never did as Herod reverence God's Ministers, hear them gladly, reform many things, nor as 〈◊〉 and Saphira, but rather poll from the Church, as 〈◊〉, that have not only no such gifts but nothing so unblameable a life, and yet think they shall be saved: if they which went so fare beyond you, be yet gove to destruction, do you think you shall do well? o● 〈◊〉 folly and madness!  
Never then be quiet till you ●eeven with, nay have outstripped ●ny Temporary in the world, ●hough not in gifts, yet in truth ●nd honesty of heart, in particular applying Christ, and living ●y him in soundness in all things.  
Many a man loseth a great ●eale of labour, and his soul ●oo, for want of a little more added; a small thing parts God ●nd them: many a time they ●ose Heaven for one lust, as Iu●as. God hath set down that ●e will not abate a hairs bread●li ●f his price, and they think ●hey offer fare, and will go no ●urther, if this will do it they will go on in their bargain, ●lse not: if you will be content with that they have done, so, if not, they will not unsettle and disquiet themselves now after so ●ong time of profession; that they have been moved at a Sermon forty years ago, have been well thought of always, and now to begin again, they will never yield to it.  
Like one that should come to a Merchants cellar to buy wine● he tastes and likes very well, commends them for very good, cheapens, comes near the price, the Merchant will not abate, he will not rise, so he goes away without. Thus is it with the Temporary, though he offer saire, yet he will not come up to the Lord's price. OH be not so unwise, loose not all this labour you have taken, in hearing, reading, praying, professing; and it may be have been called Puritans, and been hated for your well-doing, & yet loose your soul for a little more: therefore as our Saviour said to the yongue man that boasted he had done all these, yet one thing is lacking, so say I to this man.  
It is not Faith of miracles, 
Faith of miracles.  which is when a man hath some particular word or revelation from God, that he will use him to the working some extraordinary things, as, casting out of devils, healing diseases, removing mountains, or some revelation of some thing to come, whereby he is able certainly to foretell it, as Balaam. This Faith hath its doubt, which were reproved in Moses and Aaron, Num. 20. 12. in the Disciples, Matth. 17. 20. in Peter, Matth. 14. This is common to reprobates: judas had it; by this devils were cast out, Mat. 7. 22. This may be severed from love, so cannot true Faith. When he saith, 1. Cor. 13. 2. if I had all Faith, he means not every kind of Faith, but all of that kind. The greatest degree of this Faith may be without love: many had true Faith and this too, as the Apostles; some this and no true Faith, as judas. Many had then, much more now, some true Faith th●● yet have not the other; for it i● now out of date, lasting only for the beginnings of the Gospel, for confirmation thereof but this true justifying Faith i● now, and shall be in th● Church of God to the end 〈◊〉 the world.  
So the passive Faith of miracles is not to salvation when ● man was persuaded that such as were called of God thereto could and would heal them and that by a word, Acts 14. 8. 9 If a man had either of both he would think himself like Simon Magus, some great man but he might perish for all this. The poorest true believer is far greater than he, Luke 20. 20. that removes the devil out of his bodily possession, this out of his spiritual; and consequently, that from the bodily, this from the spiritual death; that cures, bodily blindness, lameness, this cures the spiritual; ●hat removes mountains, this removes sin from the soul ●hich sticks nearest.  
But true Faith containeth in 〈◊〉 more than all that is in these. 
True Faith.  〈◊〉 hath indeed some things cō●on with them, which I will first speaked of, and then of that wherein it goes beyond them.  
First, in true Faith there is a knowledge of God's Word required: secondly, an assent, &c. For knowledge this is the ground of Faith; no Faith without knowledge, Rom. 20. how can they believed in him of whom they have not heard? Faith cometh by hearing, and that of the Word preached. Again, That we believed with the heart we must confess with the mouth, and how can we confess that we know not? therefore Faith is the gift of God, whereby a man is particularly persuaded of his own salvation by jesus Christ, a gift of God, not of men: for the● all should have it, and that they have not, 2 Thes. 3. 2. It is no● got by books, as arts and sciences, no man can work it i● himself or any other, parent i● his child, husband in his wife &c. We see by experience how long many live under the Word, and yet have no Faith. Use. Let them be thankful highly to God that have it, let the other seek it of him: but many are like those, joh. 6. 52. that understood not our Saviour Christ, and yet would not ask him, so now there be many who as they cannot work Faith in themselves, so will not beg it of God neither.  
It is true, we cannot know the things that we believed to the furthest end and perfectly, as the creation of the world of nothing, our Saviour Christ's Incarnation, the Resurrection of the dead: but know them as ●●ey be revealed, we must.  
There must be a convenient ●easure of knowledge of the ●rounds of Religion, before ●aith can be.  
1. This condemns the Church of Rome which keeps people in blindness, 
Use.  and teach●th them to believed as the Church believes, though they know not what it is.  
2. All ignorant people among ourselves, who partly for want of catechising, partly for want of care in themselves to mark publicly, or to help themselves in private with such helps as God hath given them, do remain so earthly, careless, and notorious ignorants, as it may therefore be concluded that they be a generation that have no Faith.  
This will witness heavily against them, seeing there is now means of knowledge to all that will take any pain. O therefore stir up yo● selves to get knowledge, 〈◊〉 quest your Ministers to ca● chief, and read catechisms yourselves.  
A convenient knowledge the principles of Religion necessary to be had. Though may be a man know not eve●● particular of his misery, 〈◊〉 how he come into it, and 〈◊〉 fall of Adam, yet a knowledge of his misery by sin, and punishment deserved is necessary so of Christ, that there is no salvation but by him, and by 〈◊〉 death, though not knowledge particular of Christ's nature and offices. And so in the other principles.  
2. In true Faith is an asse●● to the truth of God's Word, and that not wavering 〈◊〉 firm, not because we see how or can tender or see reasons 〈◊〉 the truth of the things, but because God hath spoken them, 〈◊〉. Pet. 1. 16. he knew the ●●ngs he taught concerning ●●rist were no fables. So Paul 〈◊〉 so resolved of the truth of ●●at he believed and taught, as 〈◊〉 durst pronounce him accur●● that taught the contrary, 〈◊〉 was ready to lay down his 〈◊〉 for it, as the Martyrs.  
And here by the way understand what is the Object of ●aith, 
Object of Faith. Faith builds not itself, as Popery tells, upon unwritten verities.  viz. God's Word, not ●●ans word, or conceit, or any ●●ch thing. I believed such a ●●ing as that I shall be saved, because God hath spoken it, not because I think so, or because 〈◊〉 found it so written in the Apocryphas or some man's writing. 〈◊〉 believed like a fool, except I can bring God's Word for that I believed; for that is the only foundation and ground of true Faith, because God hath spoken it, that is well: for than we may believed it, and otherwise we believed like children; many believed and cannot 〈◊〉 why; A groundless faith.  
Secondly, the whole word 〈◊〉 God is the object of faith law, gospel, commandment prohibitions, promises, threat so that I must believed all, and not as some, that believed 〈◊〉 promises, but not the threat● Yet the most proper object 〈◊〉 faith is the Gospel, and Christ therein exhibited, and life and salvation promised by him: th● promise of life first, and the● all other inferior promises of preservation, provision, of perseverance, audience. It is the believing the promise of salvation by Christ that saves us, not the believing of any part of God's word; therefore they that believed the mainefully (as they say) and yet have no faith in the inferior promises, but run to unlawful shifts, or be utterly dismayed in any trouble, they deceive themselves: if the ●reater, then much more the ●●sse, Rom. 8. 32. Some cannot be confident of outward things, and those inferior pro●iscs, except it be from belee●ing the main promise, &c.  
Next to the assent in true ●aith, follows that wherein 〈◊〉 outstrips the other two false ●aiths, viz. a particular application of the word of God, especially the promises, even the promise of life and salvation ●y jesus Christ to a man's own self; for as hypocrites believed the threatenings in general, but not to themselves; so the promises, &c.  
It is therefore a particular persuasion of my heart, 
Faith what.  that Christ jesus is my, and that I shall have life and salvation by his means; that whatsoever Christ did for the redemption of mankind, he did it for me, &c.  
A persuasion, not a concei●● an opinion, or blind and 〈◊〉 certain conjecture, but it is persuasion of the heart. And here by the way understand th●● seat of true faith, 
Seat of faith.  to be th●● whole soul of man, not in th●● head only, or heart only knowledge and assent in th●● head; the particular apprehension and application of it 〈◊〉 one's self, and the confiden●● and comfort growing thereo● is in the heart; so that faith 〈◊〉 begun in the head, but not perfected till it come in the hea●● Act. 8. towards the end; if th●● believed with all thy heart. Act. 16. God opened Lydia's heart: and Rom. 10. with the heart a man believes to righteousness.  
Faith is a persuasion, as Rom. 8. 38. I am persuaded; and 〈◊〉 therefore called knowledge, 〈◊〉 show the certainty. By his knowledge shall my righteous serv●●● justify many, Esa. 53. 11. This 〈◊〉 life eternal that they might know thee, john 17. 3. joh, I know that my Redeemer liveth. 2 Cor. 1. 1. 1 Thess. 1. 5. Hence also it is, that it is called Heb. 11. 1. A demonstration, from the word of God of such things as be above belief: and an evidence of things not seen, making things absent to the believers to be present, as resurrection to eternal life. It is also called an assurance Heb. 10. 22. draw near in assurance, and Rom. 4. Abraham was fully assured. Though every faith be not a full assurance or persuasion, yet every true faith hath assurance and certainty in it, and tends hereto more and more: for the weakest desire to be assured, yea, that faith that is weakest hath certainty in it, being built on certain grounds, upon the word of God and promise, or on the witness of the Spirit.  
As a man in a dungeon sees light at a little crevice, as certainly as he that is abroad, though not so much; And a purblind man sees the Sun as certainly though not so clearly as the quickest sighted. A shaking palsy hand shakes in the reaching out to take the gift, but it holds it surely; so true faith is opposed and assailed with doubt, but they be not of the nature of faith, but of our own corruption, and the unregenerate part, as faith is of the part regenarate. When they look upon themselves, they doubt and fear; when upon God's unspeakable goodness and infallible truth, than they are bold in believing: so that a weak believer doubts between while, not of God's word, or whither Christ be a sufficient Saviour, or whither or no God will perform his promise to humble and contrite hearted sinners that seek and cry unto him for grace and mercy, &c. but whither he be such an one or not, which he shall know more certainly in time, &c.  
It is a particular persuasion, My Lord, my God, saith Thomas, and job, My Redeemer liveth, and Gal. 2. 20 and Mary, My Saviour. According to that of the Prophet Hab. 2. 4. The just shall live by his own faith. This is set out by diverse phrases of Scripture, john 1. 12. Belief is called the receiving of Christ as the hand a gift, and eating Christ's flesh, and drinking his blood, john 6. putting on Christ, Rom. 13. Which is an appropriating that part of the meat to a man's self which is prepared. And as he seeing, liking, and commending the meat nourisheth not, if it be not eaten, so not the knowing of Christ, assenting to the truth of the promise, and of Christ the Saviour, except 〈◊〉 apply him to me.  
And this is signified by the particular setting down the articles of our Faith, which are not well believed when in general, but when every of them is particularly applied to myself; for what avails to believed that God is a Father, if I believed him not to be my? and Christ a perfect Saviour who died for man's sins, rose again for his righteousness, except I believed he did these for me? and so in the rest; That there is a holy Catholic Church, except I be a member of it; forgiveness of sins, resurrection to eternal life, except I believed they belong to me.  
This is confirmed by the Lord's ordinance of the Sacrament wherein he applieth Christ to us in particular, and wills us to appropriate him to ourselves. In the Lord's Supper God gives Christ under the outward signs of Bread and Wine; as if he should say, As verilyas I given thee this, so verily I given thee my Son & all his benefits. Now as every one particularly takes the bread and wine, eating and drinking the same, so are men thereby taught to reach out the hand of Faith to take Christ home to them.  
This serves for examination, 
Use.  that every man may try whither he have this particular assurance yea or not: if he have, and that well grounded, and so have a true faith, herein he may be comforted.  
As for those that are not particularly persuaded, they receive no fruit or benefit by God's holy ordinances. Some because profanely they never regarded any such thing, but have spent their time about other matters, esteeming this as a matter needless, or to be had at pleasure; and therefore have never thought of it: therefore cause have they to be ashamed and awakened.  
Others have it not, because they have sought it most lazily, who now and then have been touched with some little sight of sin and danger, and by the provoke of the Gospel have been moved sometimes, but as soon goes out again, and other things put it by, and so seeking coldly and by fits have got nothing.  
If these had a lash or two more of the Law (as they must ere they will mend their pace) it might do well. But do men trifle about the weightiest matters, and think they will come alone or at leisure? O let such remember that the slothful hand maketh poor.  
Others have it not, because they never seek it, as supposing that it cannot be found, because they think noon can know so much of God's mind, and that they be proud that say so. These like Rats bewray themselves by their own noise, that they be no believers; for Faith is a particular persuasion: and because they are not assured, they would that no body else should.  
Neither indeed can I tell how they should, seeing they never had their proud stomaches pulled down, to deny and go out of themselves with heavy hearts for sin, to seek mercy, nor have their proud hearts stooped to Christ's yoke and government. But such must come to another pass ere they come by any assurance.  
What if they have noon? yet others who being meekned and humbled, do seek mercy with broken hearts, and are willing to stoop in all things, these may and shall get assurance, when such carnal worldlings shall be cast out. They think it impossible, but the impossibility lies in their proud stomaches, if they would but come down as they aught, they should found it possible, and should obtain it.  
Others are persuaded, yea and fully too, that they shall be saved, but if you ask them how they come by it, they cannot tell. Such think that it is sufficient to have goods, though they cannot tell how they come by them.  
Nor can they prove it, or have any ground from God's Word, and yet they are so verily persuaded; but why? they say they are not book-learned, but all the town cannot beaten them from it. But do you believed, and cannot prove it? Some will say, because God is merciful. So God is just, and will be glorified in the condemnation of all ignorant and careless persons. Some because they have not been so bad as many others, but careful to pay every man his own, and to do no body wrong. A woeful reason and rotten ground; if it had been quite contrary it had been much better to be liked of, seeing now they think to be beholding to themselves for Heaven; and publicans and sinners shall go to Heaven before such proud Pharisees. Some by their good repenting, never having Christ in their eye. Some more cunning, say they are sure to be saved, and that by Christ, and that he died for them, but what promise in all the Gospel do they prove it from, or ground upon, they cannot tell.  
But it may be they will say, Christ died for sinners: but I am a sinner say they, therefore he died for me.  
But Christ come not to die for all sinners; but for the humble, broken in heart, penitent, which these are very fare from.  
But some I know, yea diverse in this company I am persuaded, have attained this true and particular assurance, and are able to prove how they come by it, and by the first-fruits of it can approve it. Let these be thankful for that they have, and for all the means whereby they come to it: and knowing themselves to have such a lively Faith as is necessary to salvation, let this provoke them to labour after the increase of it by a constant use of all good means, and godly watchfulness, and good conversation.  
And for those that yet have not this persuasion, but seek it, as the one needful thing, let them not be dismayed, seeing they are not wholly without it, but let them continued, and labour, and in time they shall see more.  
2. Next this confuteth the tormenting doctrine of the Church of Rome, that teacheth that particular persuasion and assurance of God's love is heretical pride and damnable presumption, and that men may hope well but go no further, & so hope, as yet they must still be in doubt and fear, which they count to be a virtue in our Faith to be mixed therewith, which is a gross thing, seeing they are of the flesh, and the unregenerate part, and we are bidden to believed, and not only to hope well.  
They finding people in trouble of mind, do hold them in doubting, and by their doctrine leave them in desperation, because they teach them not to look for salvation by the free mercy of God, and the merits of jesus. Christ, but partly at lest by their own works; therefore they tell them they must go thus fare a pilgrimage, and offer to this and that Saint, lay out thus much for Indulgences, repair such a Church, given thus much to such a Cloyster●; and doing thus they may be in good hope: and for the more furety they must given money to the Priests to say Masses and Dirges for them, that if their souls happen to go to Purgatory, they may be soon delivered. And hereof it cometh to pass, that they seeing their sins many, and deserving certain damnation, and their works imperfect, are ever afraid they have not done enough, & so fall to despair, the proper fruit of this doctrine.  
But why do they thus teach? only for their own gain, to fill their coffers, like unconscionable Chir●●gions, that set forward a wound to day, and back tomorrow, and lay poisoned things to it, making it a grievons sore, to pick out the more money, whereas they could have healed it quickly, but then they should have had ●ut little money.  
And as some Lawyer that sets forward a man's cause in Law, but after lets the Adversary have a vantage, that it may be the more difficult and longer-lasting svite, and also make the Client double the ●ees, and yet it may be lost at last; so these, if they would apply the right plaster at first, should deal well: but then the cure would be too soon wrought, and their kingdom would come down, as Gardner said: If you open that door to the common people, than all is go. By this craft they have their living, as Demetri●s said, Acts 19  
But let us thank God that we are not under this woeful bondage, in which men are continued long in doubting, and at last brought to utter despair. And let us whilst the light of the Gospel lasteth, labour after the assurance of our salvation; seeing if it be diligently ●ought after, it may assuredly be attained, as appeareth by these reasons following:  
1. God bids us make it sure, 2. Pet. 1. 10. also. 2. Cor. 13. 5 and therefore it may be done.  
2. If a man may know that he believeth, then may he be sure of his salvation; but a man may know that, 1. joh. 2. 3. For though some think they have it that have it not, yet this hinders not but that a true believer may know. And as one dreaming that he is rich and is not, hinders not but that he that is rich may know he is so: so is it in this case.  
3. If a man may know that he is sanctified, than he may know he shall be saved, Rom. 8. but this a man may know; for though we cannot perfectly know our hearts, yet we may, so far as we may by the Word of God discern enough to assure us of our sanctification.  
4. Also the Spirit of God witnesseth to our spirits that we are the Lords; that is, the Spirit of truth, that knows all things, the deep things of God, is of the privy Council, and of whose testimony no doubt is to be made.  
5. Also if we may have peace toward God, yea peace passing all understanding, yea joy and that unspeakable and glorious, and be filled with joy and peace in believing, as Rom. 15. then we may be assured of our salvation: for can blind hope breed these? no, but true assurance.  
6. If we have entrance with confidence into God's presence, as Ephes. 3. 12. then we may be assured. But the former is true, and therefore the latter.  
But the Papists object,  
Ob. 1. It is presumption. Ans. Yea, if we looked for salvation by any thing in ourselves, but seeing we are assured of it only for God's free mercy, and Christ's merits, wholly denying ourselves, it is no pride; the rather, because God requires it of us: and therefore it is rather pride in them, under a colour of humility, to disobey God's Commandments.  
Ob. 2. Not man's name is in the Scripture. Ans. But there is better; for there is the believers nature.  
Ob. 3. But the promises are set down generally or indefinitely, not particularly to me. Ans. We may by a true and sounded reasoning make it good to ourselves, as in other things. Every man is a reasonable creature. Assumption. But I am a man; therefore the conclusion follows necessarily.  
Thus we do from the general propositions of the Law, infer particular conclusions. For how know you you have deserved hell? The Scripture saith, cursed is every one that continueth not in all things written in the Book, &c. Deut. 27. 26. But I have broken the Law; therefore thus you conclude, though your name be not there: so may and aught we do from the Gospel. Who so believes shall be saved: but I believed, therefore I shall be saved.  
So the weary, and laden, lost, hungering, and such like, shall have mercy. But I am so, therefore &c. This is more certain than if my name were in the Bible.  
Ob. 4. We are bidden to work out our salvation in fear and trembling. Ans. Not a slavish kind of fear; for we must serve him without fear all the days of our life, Luke 2. but a religious fear of offending, which stands very well with assurance.  
Ob. 5. How can we be sure of our salvation, when we know not whither we shall hold out to the end? such and such have fallen, Saul, Solomon, judas, Demas, David, Peter. This shall be answered towards the latter end of this tractate, where I prove the Perpetuity of Faith.  
It remains therefore, for all hath been said to the contrary, that we may be particularly assured of our salvation, and that this is true Faith. And therefore let us labour for this above all things, and not be deceived about it.  
Thirdly this serveth to teach and move alland every of us to labour for this faith, 
Use 3.  and particular assurance; without which there is no joy: and to given no rest to God or ourselves till we have it. Seek it, and seek it earnestly, as becomes such a jewel.  
O the folly and madness of most people that can make a life without this, but not worthy to be called a life: In death you would be assured; but you should seek it now, or else never look for it then, &c. My hearts desire is, that if it were Gods will you might all prove believers; I should be glad, but you should have the benefit. Some fruit I thank God I found in this kind now and then, but o that the rest would come in, &c. without this no comfort in life or death, no heart to any good duty, no part in Christ.  
The second point propounded is concerning the author and chief efficient of Faith, 
2. Author and by what means.  and the means whereby he worketh it in us. For the worker of Faith, it is God and noon other: first it is not Nature, for then all should have it, but 2 Thes. 3. All men have not Faith.  
And though many say they have ever believed, and it was borne with them, yet they deceive themselves, and have no true faith in them at all. Such faith indeed as they have, may be, and was borne with them that is, a blind presumptuons conceit without ground.  
It is not natures. Mat. 16. 17. flesh and blood have not revealed these things to thee, but our Father which is in heaven.  
We have it not from our parents john 1. 13.  
It is not only not in our corrupt nature, but it was not in the pure nature of Adam, who believed in God, but not in jesus Christ. For it come in since the fall that we have need of a Redeemer; and to be saved by an other body's sufferings and obedience is a supernatural thing, and hard to believed. To the Grecians and wise men of the world it is foolishness. 1 Cor. 1. 23.  
Nay we are nothing apt to it, nor able to think a good thought; our heart is so bound up in unbelief, and we locked in the chains of it, that except God open the door of the heart as he did Lydia's, to see and feel our sins, and the wrath of God due thereby, we despair, and fly from God as judas, yea every step to Faith is out of our power and reach.  
Not man nor Angel can work it with all the wisdom they have. It is the work and gift of God; of Father, Son, and holy Ghost. Of th● Father, john 6. 44. of the Son Heb. 12. 2. of the holy Ghost 2 Cor. 4. 13. Phil. 1. 29. it is given unto you freely, not only 〈◊〉 believed on him, but also to fuff●●● for his sake, john 1. 13. Act. 16 God opened Lydia's heart● yea, and that of his mighty power, as it is, 2 Thes. 1. 11. S● Eph. 1. 18. 19 mention is made for the working of Faith, of the mighty power of God.  
So is he the increaser and perfecter of it: Lord increase our faith, said the Disciples And Christ is called the finisher of our faith, Heb. 12. 2. and Phil. 1. I am persuaded that 〈◊〉 that hath begun this good work 〈◊〉 you will finish it until the day of jesus Christ.  
Again, by Faith we are delivered from death, which who can do but God that raiset the dead? 2. We are pulled thereby out of the hands of strong adversaries, as Sin, Devil and Death, which no power but Gods can do. 3. By it we are advanced into a better 〈◊〉 than that 〈◊〉 Adam; and can we do this for ourselves?  
Let this instruct and led us to humility and thankfulness▪ if we have faith, 
Use.  to acknowledge it the whole and free work of God in us, without any aptness in us: we are like the sick man, Iohn●●, unable to put in ourselves when the water is stirred  
And to be thankful to God, giving all glory to him, that passing by so many others as good as we, hath yet been pleased to show us mercy, that had no ability or preparation in us thereto, but all opposition, as much as they that be furthest off. We might have sitten like stocks, not moved at all by any thing, as most do, or when we had had the sight and burden of our sins might have despaired as some do.  
They that never knew what sin meant they can easily believed, but they that have felt the burden of sin found it hard, all such may thank God they despaired not.  
We should also make high account of it both for the gift and for the giver: a great King gave it us, therefore nourish and use it so well that he may given us more.  
Secondly, it serveth to confute the common opinion of the easiness of Faith, that either they have ever believed, or can believed when they list.  
Men can neither work it in themselves, nor yet will beg it of God, that can; if the blind men in the Gospel had done so, they might have died blind; so these.  
If we have it not, then let us labour with God in humility for it in the use of the means, and not trust to ourselves, as most do, that go on without it, yea, knowing they have it not, yet they go on, as it were in their power at their own pleasure, or as though it would fall into their mouths alone: as they john 6. that neither understood our Saviour Christ's speech, nor would ask him who would have taught them; whose example let us shun, and beg it of God with all earnestness as a thing so necessary.  
Ob. But what shall my prayer do good till I have faith?  
Ans. Do thy duty as thou canst, which is a thing required, and though thou canst not do it well, yet see if God will be wanting to such desires: as our Saviour Christ saith, whatsoever ye pray for shall be granted, yea if you ask the holy Ghost: now one cannot pray well but by the holy Ghost.  
The causes that move God to work Faith in any, 
Causes.  is first his free election; 2. The next the merit of our Saviour Christ. First his election, therefore Act. 13. 48. so many as were ordained to eternal life, believed: and hereof it is called faith of Gods Elect. So our Saviour saith joh. 6. 37. All that my Father hath given me shall come to me.  
God works Faith in all his Elect in due time, that live to years of understanding: for Infants, he saves them by a way no less wonderful than unknown to us, by applying Christ to them by his Spirit.  
But all that be of years he works faith in them at one time or other.  
It is not (as some imagine) that children have faith wrought in them at their Baptism, but afterwards.  
We have a mark of our election when we come to believed, 
Use. 1.  and not before: they therefore that have it, let them rejoyee in it; they that have it not, let them never be quiet, seeing tillthen, if they have lived under the means, they carry the mark of a reprobate.  
2. We must ascribe nothing to ourselves for our faith, but to God's free mercy, and Christ's merit, and be thankful to God in Christ jesus for it.  
The means whereby God works it, 
Means.  is, The ministry of his Word, Rom. 10. 17. the which is therefore called the arm of God, & the power of God to salvation, Rom. 1. 16. the word of Faith: see it in Act. 2. 37. Lydia, Acts 16. 1 Cor. 14.  
Even the ministry of the Word by mortal man, not by Angels, Act. 8. an Angel sends Philip to the Eunuch, so bids Cornelius sand for Peter, Act. 10.  
It was our request that it should be so, Exod. 19 so God granted it, and promised to raise up a Prophet like Moses, that is, jesus Christ, like us in all things execept sin, and both before and after him a succession of Prophets, Eph. 4. 11.  
And this he will have done by plain preaching in the evidence of the Spirit, and power of God, the plain delivery of the Word without the painted eloquence of men's wisdom, high & stately phrase of speech. And as he would not given David the victory in Saul's armour, so he will not let his ministers prevail with carnal weapons. He would have Christ crucified to be preached in a crucified phrase.  
And therefore though this seem a homely and plain way for effecting such a thing, yet seeing God hath sanctified it to this end, it shall prevail; as the compassing and blowing of the trumpets of Rams horns to pull down the walls of jercho.  
This serveth to rebuke those that either simply or under any colour abase this ordinance, 
Use.  or equal any other to it in this respect, much more if they prefer any other thing before it: whom the King will honour (as in the story of Mordecay's advancement) every man honours too; so should it be, whom or what God honoureth that should we.  
Some make reading equal, and call that preaching. It is true, it is a kind of preaching, taking the Word in a large sense, as they that being healed, published abroad what Christ had done for them: but to equal with the ministry of the Word, either public reading or private, is to abuse God's ordinance. It is not that which God hath used or doth use to the working, of Faith. And we see by experience what fruit comes of bore reading without preaching. The Eunuch read the Scripture himself, but was never the nearer, till Philip preached jesus to him out of it, Act. 8.35. So after the Lecture of the Law and Prophets, the people, say, If you have any word of exhortation to the people say on, Acts 13. 15. so our Saviour Christ, Luk. 4. 17. read a text, and then preached out of it.  
Secondly, it reproveth those that under a colour of magnifying prayer, would cry down the credit of preaching, as if they might not stand together. Yes, and be both of credit and good use; and who makes more conscience of prayer, than they that are most painful in preaching?  
But what prayer do they thus call for, when they say less preaching and more praying? not that most lively and forcible prayer which is conceived by the help of God's Spirit, which many are more enemies to, than to preaching, and disgracefully abuse God's holy ordinance, and the gift of prayer, by calling prayer conceived extrumpery.  
True it is that there is a place for set forms of prayer in the Church, and of an ancient & profitable use it is in the Church of God: but by this either to disgrace conceived prayer, or to use so much set prayer as should justle out the preaching of the Word, noon of sounded judgement and good conscience will approve.  
This also teacheth us reverently to attended on it as God's ordinance, for working of Faith, and to meet the Lord where he hath appointed. If ever we shall have Faith it shall be by this means; attended at wisdom's gates, and watch at the posts.  
And therefore that we neither tarry at home reading, when we should be hearing the Word preached; nor that we have oxen and farms when we be called to the Word, and much less at the alehouse; nor shifted off and say, O if we might hear an Angel from heaven, or see such miracles as in former times, we would have believed; but this plain preaching by men that we know whence they are, is poor: as the I fraelites did by Manna. O falsehood of man's heart; but if they take no good by this, then neither if one should rise from the dead, Luk. 16. God's ordinance carries force.  
3. Let us examine ourselves whither it hath been a word of Faith to us or not, else we have heard to small use. If it should rain, & the Sun shine on others ground, & make it fruitful, and not at all upon ours, we would think it a heavy punishment, much more in this. If yea, then it hath obtained the right end in us; let us thank God, and attended it still for increase.  
Again, if the Word be the means of working Faith in us, than the Ministers of God are instruments in this businesses which is a great honour tou●● and should make us very careful. And this also should 'cause the people to reverence God's servants upon whom is the holy anointing, and that who so preacheth the Word sound and sincerely, they should given them double honour, and labour to make use of their ministry; and to attended upon it when they take pains, though all things be not to their mind, 1. Thes. 5. 13.  
Now yet we must know it is not the outward ministry of the Word only, 
The Spirit.  that is able to work Faith, but with the inward working of the Spirit, and it is that makes every part of the Word effectual. It is neither the Ministers gifts, nor the people's aptness, wit or good nature, but the work of God's Spirit, Acts 11. The hand of the Lord was with them: so that, what is Paul, and what is Apollo? They may plant and water, but it is God that giveth the increase. God, and not Paul opened Lydia's heart. True it is the Minister may help or hinder, by the matter or manner of his preaching, and his life. If he preacheth such matter as is fittest to work Faith, if in a zealous and good manner, and live godly, this man is most like to prevail, rather than such as shall teach truths, but not so proper, or shall preach coldly or girdingly at the better sort, or flatteringly, or live dissolutely. And this should teach us not to trust to Ministers gifts, or our own wit, but to crave the assistance of God's Spirit, every time we go to the Word. The contrary is the cause of little profiting. Pray him to bless the doctrine of the Law to humble and throw you down, and the doctrine of the Gospel to comfort again in due time, and to make every point to be effectual; without which the Word shall be a sound in the ear, but vanish away without any impression.  
As the Anabaptiss do foolishly on the one side, boasting of great matters of Faith wrought by the Spirit without the Word: for, for the Ministry of the Word they care not, but have all by revelations; whereas God works both according to his Word, and by his Word, and not usually without it, therefore they are vein delusions. So most among us content ourselves with the Word, and never regard to crave and look for the inward working of the Spirit.  
Ob. But why do you will us to pray to God for his Spirit to work with his Word? Is our prayer like to prevail? you have taught us that without. Faith there is no pleasing of God, and that prayer is abominable till we be believers.  
Ans. True, I grant, one without Faith cannot do a thing in the right manner pleasing to God, yet it is a thing that God requires to attended his Word, and to pray that his Spirit may make it effectual; which if we do not we sinne double, both by abiding in unbelief, and disobeying God's commandment too.  
True also it is, that God is not bound therefore to hear this prayer, and work grace in this party, because he once made us all happy; yet it is very likely that God will hear it: he can pardon and pass by the faults of the dvety, and bless the duty, who useth to turn all to the good of those he means good unto. He may hear his prayer at lest as he hears the yongue Ravens that cry, job 39 So that the party reasons thus with himself, or may, when he is tempted not to hear or pray for a blessing, because it is in vein, and it is sin: If I do not hear and pray, I am sure I sinne, and so must needs perish, but in seeking I know not what God may do for me. As the Lepers, 2. King. 7. that sat without the gate of Samaria ready to starve; If we stay here we die, if we go into the city (say they) there is nothing but famine; but if we go to the camp of the Aramites they can but kill us, and we cannot tell whither they will or no. It may be we may found some victualts, or they may spare us, we may speed better than we look for: so here.  
Finally, let them know, that whilst God worketh in them earnest desires to pray and to be heard, he doth also at the same time work in them the first degrees of true Faith, and so accepteth of and heareth their prayers according to his gracious promise, although they know not that Faith is already begun in them; for this is one fruit of Faith, to pray fervently with an earnest desire to have our suits granted.  
Now then let us consider more patticularly, what part of the Word of God serves to work Faith. And that is both Law and Gospel, and the joint ministry of them both; the one preparing, the other effecting it by degrees.  
Ob. I do not think but God works his Faith at once, where it is without such steps: And beside I observe how God works diversely in many, some after one fashion, some another.  
Ans. Noon can prove or show precedent, that faith was wrought in an instant at first, without any preparation going before: nor can it be conceived how a man should believed in Christ for salvation, that felt not before himself in a miserable state. But as the needle goes before to pierce the cloth, and makes way for the thread to sew it: so is it in this case.  
I grant the Lord who is the most free Agent, takes liberty, and works as it pleaseth him, and there is odds and difference for time, measure, and such things, but for the general always the same; by humbling first, then comforting, and that by degrees: I speaked ordinarily.  
Therefore seeing by observation his dealing with most, we may well say, that thus he doth and will ordinarily work with those that he means effectually to call and work Faith in. Though it may be the parties may not perceive every step by which they are brought along, yet it is so usually. True it is that God humbleth some more, some less, and so gives more and speedier comfort to some than to others: some extraordinarily humbled, and yet but weakly comforted; and contrariwise, some meanly humbled, and yet extraordinarily comforted. But this is not usual.  
Some get up sooner a great deal, and with small means and helps; some with many more helps, yet much ado to get comfort, or to be upheld.  
Yet this hinders not but it is true, that God usually keeps an order, and according to the measure of the one is the other which he doth. And so we may propound it not to bind the Lord, but ourselves, to expect ordinarily from him.  
Therefore we Ministers must not separate the things God hath joined, 
Use.  but preach both Law and Gospel.  
Yea magnify the great wisdom and mercy of God that hath left to his Church such a ministry of both together, without which there could be no sounded work of grace wrought in any.  
If the Law only be preached, its the way to terrify, torture, and drive to despair; if the Gospel only, to make folks licentious Christians, and to look for salvation by Christ ere ever they know what need they have of him: and so to be Christians by halves, and at pleasure, and to break off when they list, and at last to be never the near. If the Law teach men, they must avoid this sin and do that dvety, which is the second use of the Law that pertains indeed to the regenerate, concealing the first use of the Law: men will be doing as they can, and think they do very well, and yet deceive themselves; therefore the Gospel comes and tells them, without Faith it is impossible to please God, and so out's their comb again: and so both together do wondrous well, and make a sounded Christian where they have their working.  
Yea and that in order. The Law first humbles, than the Gospel comforts; the Law tells us what to do, the Gospel that we must do it in faith, or else it is ●n vein.  
In the next place consider how the Law and the Gospel do work, first upon the head, then upon the heart: first enlighning the mind, next working upon the will and affections; as, The Law, with the inward working of the Spirit (without which no good is to be looked for) makes a man see his misery. Secondly, by the same Spirit it humbles a man's heart, in the sight and sense of it: So, the Gospel inlighteneth the mind with knowledge of the way of redemption: Secondly, it works upon the heart to affect, seek, prize it, and at last to apprehended and believed it: the latter is the more difficult work of the two, the heart being more out of frame than the understanding.  
But let us more distinctly consider of the several work of Law and Gospel, 
The Law his work.  to, and in the working of Faith: first the Law, and it hath three works, 1. It enlighteneth the sinner. 2. It convinceth him. 3. Raiseth up terror in him▪ But of this (in a word) be sure, that the Law works no grace, but only prepares for it. A man may have all that the Law can work, and yet be a reprobate; and yet the work of the Law could not be wanting: it is a kill letter, the ministration of death and of condemnation, 2 Cor. 3. 1. 9  
The Law enlighteneth a miserable sinner, in whom God hath a meaning to work Faith; with a clear and particular sight of his misery, and woeful state he stands in by sin, and makes him distinctly to see these things: 1. His sin (being at first created happy) that he hath woefully fallen from it, and lost it, and wickedly rebelled against so good a God. Next, it tells him of his original sin, whereby as with a plague of leprosy his whole nature, soul and body, and every faculty of them is tainted and poisoned.  
Than the woeful state of the body, every member being become a weapon of unrighteousness, and sin, as the throat an open sepulchre, the mouth full of deceit, and so in the rest, Rom. 3. 13. 14. lame to any good, as in the particulars.  
Not only thus, but that as he never did, so can never do aught but sin, his corrupt nature poisoning every action, even the best that he doth, so as he is not able to think a good thought. But than it tells him the other part of his misery, which is that that troubles him else he would not be stirred at all for his sins though never so many; but the punishment is that that must trouble him, not his sin, as yet he is not come to that. For punishment, the Law tells him he is cursed, that is, subject to all evil here and hereafter, and that the wages of sin is death the first and the second, and forerunners of them both.  
But all the punishment of this life, though cursed at home, abroad, sitting, walking, in himself, in his mind, body, goods, name, though these be much, yet alas this is a heaven in comparison of the hellish torments which he must indu●● everlastingly in the world to come.  
Next, the Law sheweth that this party hath no way to help himself out of this misery by any thing he can do, but doth daily increase it.  
2. The Law also by the working of the Spirit doth convince the party that that is particularly true of him which before he used to post over his head as pertaining to others not to him; but now God makes him take this to himself, and to apply and appropriate it as if the Minister spoke to him alone by name; and to think the Minister knows all his heart, looketh on him, and speaks directly to him, though it may be the Minister knew him not, or not his case, but God makes him so to think.  
3. Next, the Law raiseth terror upon these two; and puts this sinner out of his old secure peaceable course of impenitency, that he went on in. Whither the profane that went on boldly in his sin, or the civil man trusting in his own righteousness; the law drives him out of those conceits, and terrifieth him with fear, finding himself in a most woeful state, both by his innumerable sins, and the infinite punishments due thereby, and finding the keeping of the Law impossible, and the suffering the punishment deserved intolerable; and so this works fear, and makes him as one shot into the flesh with a cross or bearded arrow, which he cannot shake out, nor abide the smart, but stamps as one stung with an Adder, that cannot stand his ground, but is wholly possessed with f●are.  
He finds his sin as his irrecoverable debt, his conscience as an unpartial accuser and cruel jailer, himself a prisoner, and a prison to himself, Death a Sergeant to arrest him, God a terrible judge, the Law an Advocate to pled for God against him, the Devil his executioner, Hell the place of his torment, where he is to endure endless, easeless, and remediless woe.  
Now this cannot but terrify, though some more, some less, as we shall hear hereafter.  
And here by the way observe a difference between natural terror and this legal terror: That ariseth of some natural cause, or the work of the Devil; and some are so feared, that they dare not be alone, think they see ugly sights, 
Natural ter● or.  and night and day cannot sleep. Now this hath no disposition to do any good, but to drive men from God rather; and such either by wrestling outgrow it, or by shifting place, or going to a Physician, or which is worse, to a Vizard.  
Indeed so God of his grace may work, as he may fall into the hands of some wise and godly experienced man, that may seek to turn the stream, and by laying open his spiritual misery to drown the former, and so it may come to legal terror, and be an occasion of good; though this is rare.  
But legal terror is upon the ground of the apprehension of their sin and punishment, and is usually made by God an occasion of much good.  
Now though this legal terror be often an occasion of good, yet it is not so necessarily, nor ever, but an hypocrite and reprobate may have it, yea a man may have it and be a devil, and many ways miscarry; as, he may despair as judas, or wear it away as Cain by building Cities, inventing Music, and such conceits, still the unquietness of his conscience: and (as many among us) by drinking, gaming, merriments, or much employment in the world, that he may not hear the inward din and noise within. As it was when they offered their children to Molech in a brazen vessel hollow, with fire under, they had some playing with Tabrets, to drown the noise of the children's cry: so here.  
And some again finding themselves overburdened by the instigation of the devil, that is ever at hand in such times, do throw it off, and fall to their profane course of all dissoluteness, and think, they were best take their pleasures while they may, seeing they must be damned, and as good be damned for somewhat as for nothing, or a little. Indeed if there were any hope, it were another matter, but seeing there is not, they will take their fill And thus though they have not committed the unpardonable sin, yet they cutting off themselves thus desperately, are in as bad a case. And all this comes on them as a punishment of their former presumption, whereby through the devil's persuasion they thought God all of mercy, and that they could have him at an hours warning at any time, and could please him with a call, and cold, Lord have mercy. And now they are as fare on the other side ready to deny God's mercy and power to save them, as they did his justice before.  
So that we see that legal terror is but a common gift. All come not to it, but are shut up in hardness of heart: and though a man may have it and be lost, yet it is that that all come not to. Sundry never come so fare, were never enlightened, or not convinced; or if both, yet not terrified. What, not though they are convinced of all this woe to belong to them? Not truly, such is the impenetrable hardness of the heart of man more than an Adamant.  
Tell a man, all he hath is cast away by sea or fire, and his children slain, it terrifieth and amazeth him; but tell him of worse things, he is not moved.  
Tell a man he is condemned to die, it makes him (I mean a guilty person) at his wit's end, nay appalls him, and makes him quake, but tell him he is condemned to eternal death, he is not affected with it.  
If you lay a load on a man too heavy for him, presently he sinks under it, but yet he can stand up under the burden of hearing the everlasting wrath of God for his infinite sins.  
Nay, bruit beasts be terrified by them that be too strong for them: when the Lion rores, the beasts tremble; if a great Mastiff come running at a little dog, he falls down, and turns him on his back, and holds up his feet.  
Yea the insensible creatures, the trees, plants, that hold their colour, vigour, leaves and fruit while the season is pleasant, yet when cold frosts and nipping winds come they yield, hung head, and as it were confess they be overcome: only miserable hard souled man is insensible as a stone at whatsoever God can say or do. If the Lord should smite a man in all the parts of his body, strip him as he did job of all the comforts of this life at once, and make him as he made him, job 33. yea pull his skin over his ears, and then preach the Law as terribly as he did with thunder, lightning, earthquakes, as on Mount Sinai, he might well roar and bellow for pain, and vexation, and curse God to his face, as the devil said of job, and blaspheme as those, Revel. 16. for the plagues; but yet except the Lord show them the cause why, and the end he aims at, he would be never more moved for sin and punishment than the very stone Men can hear the terrors of the Law, and yet they shall be unto them but as the sound of many waters, and as an imperfect sound. How long were the Israelites hammered by troubles for their idolatry, ere they would yield? So most among us, like jonah fall fast asleep under the hatches, when the Mariners are aloft at their wit's end crying. So many when others are crying out, and wring their hands, and tearing their hair, they are jolly and lusty, that have as much cause; yea wonder, nay stand and deride such as milksops, and fools to make such a stir. O woeful heart of man!  
Though the Lord be proclaiming the solation and destruction by his Law, yet they care not, nor are moved, but say as they, Deut. 29. I shall do well, though I walk in the stubbornness of my own heart. Thus men harden their hearts like brasse-against all that can be said.  
Well, though some be never terrified at all, but remain insensible blocks; and others terrified, and yet miscarry, as we have heard, diverse ways, yet he in whom God will work Faith, shall safely fail between these two rocks of insensible blockishness, and desperate madness or dissoluteness: and he shall be terrified, and yet God will keep him secretly, that he shall neither despair, or do himself hurt, which he shall be persuaded to be the worst way that can be taken and abhor it, or at lest shall be preserved from it; nor shall return to his old course again: and God will make him distaste the temptation also. So he shall be humbled, and yet take no hurt, but it shall in time turn to his great good.  
Now yet further understand that all taste not of the terrors of the Law alike: some are terrified suddenly, and violently it rusheth upon them; some more leisurely and for a long time, which may be as much as that former, though it do not so seem; as a little brook soon runs over upon a little dash of rain, and makes a land-flood, when yet there is more water in a great river, though it keeps within the banks.  
Some have lived in ignorance & a dissolute life without the means; these be often at the hearing of the Law exceedingly smitten, and not having knowledge of the Gospel to look to, are more sorely and longer terrified. Some others have been brought up under means, and have had knowledge, and have been brought up innocently from gross evils, & used to prayer and good exercises, and lived with them that loved good Preachers, these are often more insensibly wrought upon by the Law, because both Law and Gospel wrought together at leisure, and being smitten they could look to the promise, and somewhat help themselves. These also are sooner taken down than the former, in whom sin is deeply rooted. As some Hanks which be taken after they have flown, and have caught the prey for themselves, these cost a wonderful toil to bring them to be tame, and handsome, haggard things: some others taken out of the nest, which howsoever they have a wild nature, yet being taken in time, so yongue, are easilier brought to hand.  
Yet further know, some which be innocent and free from gross sins as any, and of good knowledge, yet have been wonderfully tormented, and long held under, when many of bad life have got comfort in fare less time, and with less terror by much; either because they be of a more fearful nature, or else have much melancholy joined withal; God so disposing it, we see so it is: which may be to show us that the lest sin whatsoever, seen in the kind with the desert of it, is enough to cast us down.  
Some deeply weigh the misery they are in, and are troubled at it, yet so as they can keep it in, and bear it till God sand comfort which they seek in the means.  
Some are so wonderfully terrified as they quake & tremble, fall from meat, cannot sleep, look pale, have bellies like barrels, roll and tumble, and have great trouble in the body thereby, thinking that all creatures witness against them; if they see the fire, it puts them strongly in mind of hell fire, and therefore cannot abide to see it, if great wind, they fear it will blow down the house on them, and sand them to hell: if thunder and lightning, they quake, and fear, and cannot be pacified.  
Some dare not eat for fear of being choked, or because they be unworthy, and shall but increase their condemnation; care not how they go in apparel but for very shame; think the Devil is ready to carry them away if they be in the dark; think he pulled them by the coat, fear to die, jest they go speedily to hell: think they feel a fire within them. Thus some by melancholy and the temptation of Satan, have been in a woeful case long, and yet do well at last.  
Some go longer under their burden, because they keep it to themselves for shame or bashfulness, till their back is ready to burst with keeping the devil's counsel. Some others break their mind to some wise and faithful friend, and so get out sooner by much. Now further, know that God in this work of terror, raiseth it upon sight of some one or few sins most heinous either in nature and quality, or else by some circumstances aggravated: this more lies upon their conscience, and torments them rather than all their sins.  
As you shall see if a man go over the whole Law, he will be more stricken at the denunciation of God's judgements against some one sin, than against all the breaches of the whole Law together. As Act. 2. Peter laid to their charge, and they were terrified for crucifying Christ: they had committed many other, but this was in their eye. As if a Master will convince his servant; he will not bring a number of smaller accusations against him, which might make him found out excuses and shifts, but some one soul thing that he cannot deny, thus to make him hung his head: so God layeth to their charge some special soul sin, that they may be convinced, and yet but one, or few.  
And this the Lord doth of purpose that the party should not be swallowed up; for if he should see all his sins as ugly as he sees some one, he were not able to bear it: therefore God tempering mercy with justice doth thus; for aiming not at the parties hurt but good, God lets him see but some so as he may bear it.  
Now let us see some reasons why the Lord thus terrifieth them whom he will bring to comfort and faith.  
1. First, 
Reasons of this terror.  that he might boar through by his Spirit an ear into our heart to receive instruction, without which we should be as unfit to receive any, as the Merchants wax to receive any impression of the seal till it be melted. God speaks once or twice and man hears not, till he bring him to that pass that is spoken of job 33. For till then, tell this sinner that he must lay away his lusts, his old delights, and sweet sins, and take up a course of godly life; and you may as good think to have a wild haggard Hawk to fly and kill the Partridge, and come to your hand again: or a Colt of four or five years old, fat, and never handled, to draw quietly in the furrow, or a wild Bull, or the Unicorn of which God speaks in job. He will scarce given you the hearing of any such thing, or if he do, he will do as he list for all that; he snuffs like the wild Ass, jer. 2. noon will trouble themselves about her, but take her in her mouth: so God takes this Ass in his mouth, when he is well laden with the heavy hand of God upon him; else you were as good speaked to the walls as to him. But when the party is thus tamed and taken down, than there is some speaking to him, as Paul, Lord, what wilt thou have me to do? when he was smitten down; so the jailor, a desperate wretch and cruel person, yet taken down by the earthquake, and Paul and Silas his preaching; o than what shall I do to be saved? so they, Act. 2. 37. whereas if you had spoken unto them before in their jollity and pomp, and when they were at ease, and had what they would at will, you might as soon have catched a Hare with a Tabor as prevailed with them.  
And herein the Lord tempers his dealing diversely according to people's dispositions; for as some children will need more stripes than some, and the wise parents deal accordingly, so some by one Sermon of the Law thundered out, or some small affliction, are so pulled down as they cry out they be damned, they be utterly undone, noon so vile as they, no mercy for them, and can hardly be kept from sinking. Some others be not so much cast down at three hundred Sermons. And why? some will shifted from the hand of God; and hearing the Word, and being terrified, they will come no more there a good while, and others will wrestle with the terrors and bear them out, and resist them, and will not yield nor blank for them, jest they should seem to loose the credit of the field. Well, these must have the more hammering when they thus resist, and if God have no favour towards them, it shall be sufficient, he will given them over and say, you shall never be so well offered again, or else he will fasten more judgements on them to their destruction, as jer. 28. 17.  
But if God have a favour towards them, and purpose their good, than all their striving shall do them no good, no kicking against the prick, God will lay on more load, terror upon terror, trouble upon trouble, till he have bound him hand and foot and made him tame: he will make him yield ere he have done with him. And if he put the Lord to all this business, and himself to so much trouble, he may thank himself, he might have spared some of it, if he had been handsomer and more tractable; God would have spared himself some of this labour, and him some of this trouble, if that which he would have done could have been done without it. And yet herein God is very merciful to this party in laying all this load on him, seeing there is no remedy, rather than that he should remain insensible, seeing so he should have go sleeping to destruction.  
2. Secondly, the Lord thus terrifieth us to make us truly thankful to him for our deliverance, without which terror the proud lordly heart of man would never be; but either set light by Christ, or never given God that thanks that he deserved for such a mercy. But when we are brought to hell's mouth, and have no hope of deliverance, but fear of certain damnation, if then the Lord, beyond, yea contrary to expectation doth show mercy and release; o this makes us thankful, and to tell what God hath done for us, and to say, this is worthy to be written with a pen of iron, in the table of our heart never to be forgotten.  
So that God by this terror doth but make matter for a song of thanksgiving against the time when this poor creature shall be able to indite it, which shall be afterward.  
Now as men live to bestow their favours on them that be in great need or in a strait, because they will ever remember it, as a poor man redeemed out of prison for debt: and as a hungry man will be thankful for meat; the sick for a Physician, (For what cares a full stomach for a honey comb, whereas to the hungry every bitter thing is sweet:) so is it in this case between God and us.  
And thus howsoever we would think no good, could come out of such a confusion and woeful terror in the sinners heart, (as indeed no more there would, but rather it would drive men to despair, or to fly against God, if God himself were not the worker in it) yet he that brought light out of darkness, brings order out of confusion, and good out of evil by this,  
And thus God deals roughly first with those with whom after he will deal mildly and mercifully, as Elisha. 2 Reg. 6. did bid them handle the noble man roughly at the door, yet after told him of plenty, so at the door and entrance God deals harshly, but afterward mildly. And as joseph at first handled his brothers roughly, called them Spies, put one in prison, though of no ill mind, but afterwards wept over them, feasted them, yea, and sent Chariots for them, and kept them and theirs all their days; so deals the Lord at first with those whom yet afterwards he weeps over, and feasts here with comfort, and hereafter in his heavenly kingdom.  
And as Eliah was prepared by a whirlwind and earthquake to hear a still voice, so we by the terrible voice of the Law, to hear the sweet voice of the Gospel. 
Use. 1.   
The first use of this is to move and persuade us Ministers that we preach the Law to the people, 
Of the many good uses & reasons why the Law must be preached.  open the ten Commandments, show people their misery, than God's judgements against sin and sinners, to humble them and prepare them for God. Not that we aught to preach that only, for so doth noon of any understanding, but that we preach not the Gospel, alone which is no less absurd; to heal where was no wound, and comfort them that be too proud and jolly already. This is to sow pillows and to cry peace, peace, when there is no peace, and to daub with untempered mortar. We must not affect a bore title to be ministers of the Gospel only; though indeed we be so called from the more excellent part of our ministry, but we must so preach the Gospel as that we do not in the mean while leave out the Law. For the Law though it work no grace, yet it makes way for it, as the needle sows not the cloth but makes way for the thread.  
As the time of the old Testament were the days of the Law, yet the Gospel was taught then; for in all the sacrifices was Law and Gospel, so now in the days of the Gospel must the Law be preached, though not as the principal.  
Else we shall never make sounded and true Christians, but carnal and lose Gospelers. The Gospel preached without the Law, is cause of so many wanton professors that talk of Christ and the Gospel, but live as they list. Let noon fear it will drive the people to despair; seeing there is no such moving in these days, but rather the people be like the Smiths dog, who can lie under the hammers noise, and the sparks flying, and yet fast asleep. Besides, God usually brings it to good: and if any should miscarry, it is but such as would have perished though there had been some other course taken in preaching to them. And let noon speaked against them preaching of the Law, for it is the 〈◊〉 some way that God himself; and his servants in all ages have taken: he did reprove, convince, and curse Adam and Eve, and after he preached; The seed of the woman shall break the Serpent's head; 
Gen. 3. 15.  So in their sacrifices. As God prepared Eliah by the whirlwind and earthquake to ●eave the soft voice, & job, 4. 14. And all the servants of God had visions terrible to abase them ere he told them his mind. And if the servants of God had need that such a course should be taken with them, than what need had they, that were never ●umbled?  
So john Baptist dealt with his hearers; and our Saviour Christ saith he come to seek and to save the lost▪ Peter, Act. 2. 37. first preached the Law, and after the Gospel. So Paul and Silas, Act. 16. The contrary is the way to make people curse us hereafter, though it please them for the present; As if one should heal a sore on the top and not corrosive it to draw and care out the inward core, it would within a while break out again with fare greater danger: so shall we found it in this case.  
To the people the use is, 
Use. 2.  that they examine whither ever they felt the terrors of the Law, of which we have spoken, as we see they must that come to faith. And here be three sorts of persons to be spoken to. First, such as never knew what any such work meant. Secondly, such as have been under terror, but have outgrown it. Thirdly, such as yet lie under it. I must speaked to all these.  
I ask the most, did you ever feel yourselves in a fearful estate, and were you ever disquieted and terrified about the same? Alas, the most part will say, they know no such matter, nor what it means, nay, some think they would be loathe to be in any such case, as they have seen some to be.  
Well, what is the reason thou never wert troubled at thy estate? Is it because thou wert never enlightened to know the particulars, 
Such as were never terrified.  and depth of thy misery? It may be; For some are ignorant indeed, and know it not, or only a little in general, that they be sinners; but of the depth, and particulars of their woeful estate they are not advised. Well, if it be for want of being enlightened, then know it now, and the Lord enlighten thee. And to this end inform thyself of the depth of misery, in which all mankind lie by nature, till by grace they be recovered out of it.  
Or is it because thou went not convinced, that it is thy state, but hast known it only in general, and so posted it over to others; and hast either not thought it true of thee, or never weighed it with thyself? If thou hast not been convinced, than now be, and the Lord convince thee. To which end I speaked to every one, rich, poor, man, woman, yongue, old; if thou be'st one of the sons of Adam, thou art in this woeful state, and it is as true of thee, as of any other in the world.  
Or hast thou been enlightened and convinced, and yet dost not fear? hast thou been stricken down about it, and yet art not, humbled? thou hast an obstinate, hard, and senseless heart indeed. Will not the hearing of all this sin, and of all these plagues, and of the eternal wrath of the infinite God; will not, I say, all this terrify thee? If one should tell thee all thou hast is burnt, and thy children killed, this would amaze thee, and take up thy thoughts; or that thou art condemned to die: and will not this that thou art thus and thus guilty, and in danger of all the curses in the book of the Law; and that if thou shouldest die to night thou shouldest first to hell for ever: will not this terrify thee? The brute creatures will condemn thee; for if they see themselves overmatcht they fall down and fear: if the Lion roars the beasts tremble; but if the glorious God of the whole world roar, wilt not thou a poor mortal creature, a worm, be afraid?  
Heathen Felix shall rise up in judgement against thee, who trembled at the preaching of Paul  
Yea wicked reprobate judas shall; nay the Devils themselves: for they tremble.  
God will put terror into thy insensible conscience ere he have done with thee; or else if the terrors of the Law cannot waken thee, the torments of hell shall.  
OH fearful case, that the Law being so preached as it is (and yet o that it were more plainly and zealously preached than it is) that so few are moved at it! Alas not; people are jolly, lusty, and stout, they do not mean to blank nor yield, but harden their hearts and go on boldly & lustily, as if they had no cause to hung the head.  
Well, the Lord will pull down your proud looks if you belong to him, and make your hearts heavier, or else you shall never have part in his comforts.  
Is there not cause enough to make thy stout heart to yield? think of thy sins, of that thou deserves hereby, think of hell torments; the eternity of them; that there be sundry in hell not half so great sinners as thou, and that if thou shouldest die to night thou shouldst go thither also.  
And pray God that he that made thy heart would work upon it, and shake it; and that by his Law, as upon them, Act. 2. 37. and throw thee down as he did Paul, Act. 9  
Yet I will given thee leave thus to do, beg of God that he would so show thee thy sins and punishment, not as he could, but as thou mayst be able to bear.  
Next there are some will say, they have felt terror of their estate, but they have outgrown it, 
Such as haus outgrown it.  it is past: Yea? What have you done with it? have you broke prison, or did God let you out? If you have broke prison, you must even in again; and that worse than before▪ but if God have let you out, well and good; but how prove you that? This you may know by considering the manner how God brings his from terror to comfort in the person of this party or kind of parties that we are now in hand with; even good Christians, who have had their terror turned into comfort, which they would not part with for the world. Why if it be thus that you have got out, God forbidden that I or any living should dare to speak against it. It is of God, and no marvel; for he aimed at no other at first: his meaning was not when he cast thee down at first to destroy thee, but to make thee fit to seek comfort, and then to bestow it upon thee: therefore this is no new thing, for he doth thus by all his.  
And if this be your case, it aught to stir you up to great thankfulness for this wonderful mercy of God: for he hath done much to guide you safely to this pass through so many dangers: for you might have been left in senseless blockishness and perished, and you have scaped that. In thy terror thou mightest have fallen to despair, or to drive it away untimely, and so have perished: thou hast scaped that too. Yea, when thou camest to seek help, thou mightst have sought and lost; but God hath blest thee through all these, and brought thee to peace, blessed be the Lord, seeing many have perished in the way to this, that thou art come to.  
No doubt in thy first beginning to believed and after thy obtaining, thou thoughtst thou couldst not be thankful enough to God, and now beware thou be not careless, forgetful, or fall from thy first love: hold on in a course of thankfulness and holy obedience, that thou mayst still enjoy thy comfort. Also be careful to help others by the same comforts that thou hast felt.  
Ob. Yet sometimes I fear I got comfort too soon, and was not humbled sufficiently.  
Ans. If thou hadst load enough to weary thee out of thyself, and not to leave till thou soughtest and foundst Christ, it was sufficient, thank God that thou wert not pressed as God could have pressed thee.  
Now for the others that have broke prison; some have got out of their terror by striving against it, as, either they have drunk it away, or played it away: and if this be your case, than the more fool you, thou hast provided very ill for thyself. Dost thou think these terrors will be consumed so, or will be answered so? Is the debt ever the more paid, for making the Bailiff drunken? The Creditor will set on thee again. Or it may be thou wilt never again come to the like offer; God was beginning to come near thee, and thou wert somewhat beginning to come toward the way to Heaven: o if thou hadst followed it, and struck while the iron was hot, who knoweth what it might have come to? but thou hast quenched it, and so thou wilt be harder to work upon than ever before.  
All the counsel I can given thee, is to call after these terrors which thou hast sought to drive away, and call aloud ere they be go past call; and call quickly ere thy heart be hardened quite, and then it will cost double labour. And pray God to work them upon thy heart again.  
Others have outgrown them, by snatching hold of the promise of mercy and salvation ere it belonged to them, thinking themselves good Christians, because they had felt some terrors: but alas, herein quite deceived; for than judas was a good Christian, and the Devils themselves. Not, the promise of salvation is not strait belonging to one terrified in conscience, but to one that is not only terrified for his punishment, but is contrite hearted for sin, which is the work of the Gospel.  
There he many steps between terror wrought by the Law, and believing pardon of sins. It is too long a study at once, as will appear in handling the Gospels working.  
These terrors if they had continued till they had been turned to sorrow and compunction of heart for sin, it had been well.  
These must either come back again, or else trust to a false persuasion and perish: they must learn to step one step after another according to God's word.  
Yet it may be thou shalt found it harder the second time than before, as they that break prison are laid in surer next time.  
The third sort are they which are still under the Iron harrow.  
To these I say, 
Such as are still under terror and the spirit of bondage.  let them know, this is somewhat, and in preparation to more; bless the fire that melted thee, and kiss the scourge that humbled thee; thou mightst have been left a block: Know this is the Lord's discipline and course he takes with his.  
And let not these be weary of the yoke of God and the Law, and make overmuch haste out of this state, for so may they undo themselves: for, as some withstanding their terror have withstood their salvation; so some have by hastening out made waste of all, and being impatient of being in this case, and overwilling to catch hold of the Promise strait, have proved but lose, unsound, and unsavoury Christians in time, which if they had tarried the Lord's leisure in it, might have come to sounded and true comfort, which would have continued all their days.  
As some youths impatient of service will not serve out their time, but buy out two or three, or four years of their time, and so coming to themselves, and setting up ere they have staidness or skill, they soon waste away their stock, and then are fain seven years after to come and be a servant with their old Master or some other, which if they had served out their time, might have been free men long ago, and lived in as good sort as their Masters; So these must after long deceiving themselves, either come back again under the bondage of the Law, and begin again, or else after their unsound and unsavoury course ended, must perish, who might have been free men, and had much true comfort long ago, and been able to comfort others, if they had not been too hasty. Or as an impatient patient, gets the Chirurgeon to pull out the tent and corrosive, or pulls it off himself as soon as it gins to smart a little, and so thinks it is searched enough, and now lays on healing plasters. But afterwards this breaks out again worse than ever; whereas if the corrosive had been let lie on till it had eaten out the corruption indeed, than it might have been whole long ago.  
Let these therefore attended on the ministry of the Word still, till they have learned from thence what God's meanings are towards them, who will given them such counsel, as (if they will be ruled by it) shall bring all to good end in due time.  
You have heard of the working of the Law in one that should become a believer: 
The Gospels working.  but the Law works no such thing; when it hath slain a man, there it leaves him without any hope or help in himself or any other.  
But now than the Gospel comes, and is glad tidings of salvation, and speaks better things, and by little and little works faith in him that sometimes was fare off from any such thing.  
First, the Gospel proclaims a remedy, and tells the world▪ and this terrified sinner, that there is yet help to be had for miserable sinners, whereby they may be saved from all their woe, and may become the children of God, and be heirs of heaven, viz. that God hath given his Son jesus Christ to the world, who being eternal God become also man, and in both natures hath wrought a most perfect satisfaction for us, satisfying all our debt, and pacifying God's wrath by his sufferings in soul and body, and by his perfect obedience hath purchased us eternal life. And that there is noon excluded from their part in this, but they that exclude themselves. And that God is gracious and merciful, not desiring the death of a sinner, but willing to have mercy upon him; so that if he be not more willing to perish than God is to save him, he may do well.  
Now, the Gospel revealing this, by the help of the spirit the party is enlightened to understand this, which is not yet known of everybody.  
Secondly, by the same spirit he is made able to believed that there is such a remedy indeed, I mean in general, but whither he shall have any part in it, is counsel yet to him, and fare off, so that this party is neither ignorant of the remedy, nor yet doubtful, but knows and believes it. These be the works of the Gospel, and that every one that believes shall have part in this remedy, yea, and that if he could believed, he should have his part also in it.  
Thirdly, the Gospel thus making us to know and believed the remedy, works further: O it stays him from sinking under his burden, from despair, and keeps his head above water. And this is as far as it is believed; for alas some are very hardly stayed with this: for what is an uncertain and absent benefit able to do in a certain and present misery, or to stay one? but some it doth thus stay from utter despair, though as yet they remain in a heavy state. If one stung with a serpent, swelling and in grievous pain, should hear that there is one forty or fifty miles off that had an oil that had cured some in such case, so that if one should found him at home, & can get some of it, he might do well again. This stays him a little, but alas his tormenting pain continueth. And so it is in this case.  
4. The next work of the Gospel is contrition and brokenness of heart in this sinner, which is a gracious work of God's Spirit in a man, whereby he hearing of the mercy of God and his gracious disposition, and that there may be mercy for him, this breaks his heart, and turns legal terror for the punishment, to godly grief for sin itself, for offending God, and dishonouring him that hath been so good to him, to spare him all this while, and not cut him off, and that he understands he is of such a gracious disposition. O vile wretch that I am saith he! against whom have I offended? not against a Tyrant, but against a most gracious God, that preserved and maintained me, fed and clothed me, when I did nothing but rebel against him and play the bedlam, who might have damned me thus many years ago, and yet spared me, and now puts thee in some hope that I may found mercy at his hand: O woeful caitiff that I have been and am! so long and often to have offended so good a God.  
Now, that we be not deceived and think we have contrite hearts, and have not, here I will set out the notes of it, by putting a difference between it and some things like unto it.  
First, between natural sorrow and this contrition; nature grieves for losses, sicknesses, 
Diff. between it and nat. sorrow.  death of near friends: this breaks much both body and mind, and makes folks look old; and we say, such an one breaks apace, or is much broken, it is seen in his face: for what is natural sorrow but a fleeing from something that is hurtful to us, and when we cannot flee from it, then lying under, it? But there is great difference between it and contrition, and godly grief: natural sorrow comes upon worldly causes, contrition is for sin, and wrought by the Word of God.  
Natural sorrow is momentary; for though a man be grieved for his broken arm or leg, or this or that loss of goods, of child, or wife, yet in time this grief wears away, when God hath recompensed our loss some other way.  
But contrition & sorrow for sin is perpetual, and lasts ever: though he get comfort, yet he is broken in heart for his sins all his life long, and broken from his sins for ever; for he will never turn to them more.  
And this may stay some that have feared their own soundness, because when they have lost wife, husband, child, they have grieved exceedingly; it hath broken their heart, caused plentiful tears, yea such heaviness as could not be comforted; and kept within doors: But never could found such broken hearts for their sins, nor weep so bitterly in remembrance of them.  
This may be in a true child of God: for the grief for worldly losses come suddenly, and was for a time great, but in time it wears away and is forgotten, when God hath healed him again: But the grief for your sins continueth still, doth it not? you grieve no more now for the pain or loss you had twenty years ago; that is go, but you grieve still for the sins you committed so long ago. Well then this may be, and is fare greater. That was like a land flood, a sudden running over of a small brook, but the water in a great River that keeps within its banks is more than that.  
Again, 
Between it and legal terror.  there is this difference between legal terror and this contrition, seeing that is for punishment most what, this chief for sin; that wrought by the Law and legal comminations, this by the Gospel and hearing of God's mercy: that terrifieth and amazeth a man as a blow on the head with a leaver, and smites him down, leaving him without any feeling at all, or if there be any, it moves him to fly from God as from a terrible judge. But this is a smarty grief of heart for offending God, which troubles him more than the fear of hell ever did, and so vexeth him, that if there were no hell to punish him he would thus grieve.  
Legal terror leaves the heart as whole as it was, and still hardened. True it is that it stops the working of pride, and holds down the acts of it for a time and damps it, but the habit and disposition thereof is the same that before▪ As 〈◊〉 one should with a bar of Iron burst into three or four pieces a stone, or brass mortar, yet for all that it remains as hard as before; but a soft fire melts it, and makes it fit to be cast into a mould. So though Felix trembled, yet the continued as covetous still as he was before, and expected a bribe, which because he failed of, he left Paul bound. Ahab though so stuck down and humble 〈◊〉 yet after he continued as vile, 
Acts 24. 26. 27.  and imprisoned Michaiah; 
1 King 22 27.  so judas after his terror yet added murder to murder; and they Num. 14. 1. 2. 3. 4.  
But contrition mollifieth the hardness, and breaks in pieces the wholeness of the heart; as we may see in the examples of contrite ones who never committed the like, sins 〈◊〉. So David never numbered the people more.  
Furthermore, there is difference between it and the sergeant contrition of an hypocrite, 
Between it and sergeant contrition.  which is a light grief, and flitting sorrow of unsound professors, who wring the hands, shed a few tears, or make some complaints of themselves for their sins, but it is quickly over; like a morning dew that soon is licked up when the Sun ariseth; or like a bulrush that bows while the wind blows it, but when the blast is over, it returns to its former straightness.  
But Contrition is a searching, pricking, and stinging sorrow, which abides also till God doth remove and turn it into quietness; yea, and sometimes also after. Many have had good pangs after the Word preached, which if they had lasted, might have been the hope and beginning of true contrition indeed.  
Therefore we may see that this is a gracious and divine work in the heart of a man sarre exceeding any of these three.  
Yea an excellent gift it is that humbles a sinner truly and kindly, and so breeding humility, makes him capable of all the graces of God: 
Psal. 25. 9  for the humble he will teach his ways.  
It makes the heart soft and tender, that the sins may come up by the roots, yea teacheable, and apt to have any good thing planted in it, and soft to receive the impression of the Lord in it.  
Yet here for all this we must understand, 
It is not repentance  that this contrition is not repentance, but differs much from it: For contriis a preparative act sitting a man to Faith; repentance is a grace consequent and follows after faith: contrition is an ungrounded good inclination, purpose, desire, that would do much, viz. turn from all sin for ever, and do all the contrary good: but alas, it is not able to perform it, in respect it cannot in itself, nor in Christ; for he is not yet in Christ till faith be form in him.  
But repentance is a grounded grace, whereby a man by faith being planted into Christ, hath from him wherewithal to carry him out to turn from all sin, and take up the contrary good. They therefore that confounded contrition and repentance (as some do, & they no Papists) run into two absurdities: First, that repentance goes before faith: Secondly, that a man may do some good thing, and pleasing to God before faith.  
Ob. Is not a contrite and broken heart, acceptable to God and pleasing?  
Ans. True, as it is the gift and work of his Spirit it is, but in the beginning it is not as it comes from us: neither can the sinner know that this his contrition pleaseth God, because he knows not himself to have faith. True, it is somewhat hard to say the very time when faith is wrought; but till it be, nothing doth simply please God. To make this plain, understand that there be three kinds of the gifts of God.  
Some common to elect and reprobate, as knowledge in Scripture, prophecy, tongues, miracles.  
Some special, belonging to the elect only, as faith by which we are justified, a renewed heart, a good conscience, the fear of God.  
Some middle ones wrought in the heart of those that yet be not actually the Children of God, yet certainly shall be, and which whosoever have wrought in them, shall surely have faith, and cannot go long without it. Such are, this contrition, and such dispositions as be in men before faith, which yet are wrought by the Gospel. These are better than common gifts, yet not actually graces, and yet gracious inclinations to faith, which are in those that are to be justified, and which (if we speaked properly) cannot be wrought in any that shall perish.  
To proceed further in showing the working of this contrition: 
The working of the companions of contrition.  when the Gospel speaks so graciously of the Lord, and his readiness to forgive wretched sinners never so many or so great offences, yet the sinner terrified by the Law cannot believed and apply it. O not, saith he, no such thing for me, I have been thus and thus vile, and have thus and thus dishonoured God, when he waited my conversion and good: I run from him and played my parts, I despised the Ministers, and all good people, &c. Well, yet saith the Gospel, the Lord may have mercy upon thee, so as thou dost humble thyself: What, to me? no such matter. Yes, even to thee. O than you have given him his load, he seeks to get alone, that he might weep his belly full; he cannot contain then: but as the gracious eye of our Saviour Christ upon Peter melted him into tears, so is his heart melted and resolved into tears of repentance. Never did Benhadad and his servants hearing that the Kings of Israel were merciful Kings, humble themselves more with ropes about their necks in sackcloth, than this man will to God.  
O he cries out, Against whom have I sinned? against a Tyrant? no, but against a most gracious God, that is so merciful as could not be put out of his gracious course, by all my wickedness; and yet gives me some hope of mercy. O vile wretch, villain that I am to offend so gracious a God.  
If I had done thus much against a man, or the tithe I have done against him, he would have pursued me to the uttermost long ere now, and hunted me out of the country; it should have been to hot for me: but the Lord hath spared me all this while. O this cuts his soul more than the feeling of hell for the time.  
This also so changeth his mind, that whereas before he could go bolt upright for all his sins, now they crush him to the ground: before sin was as sweet as honey, now more bitter than gall or wormwood: before he could go under all his sins, and never shrink, now one lies heavy upon his conscience: before the doctrine of repentance he loathed it, and fled from it as from a mad dog, serpent, or an arrow shot, because it shot at his lusts and lewd companionship, or against sins which he loved as his life; now who that could come and tell him how he might be quite rid of his sins, and be never more troubled with them or have to do with them, were one of a thousand a most welcome man: so that now his daintiest meat is his bane, and contrariwise this bitterness and grief of heart makes him fetch up all his sweet morsels.  
This breeds an utter and deep dislike of all his former courses. He cannot abide to think of them; yet cannot forget them: they are ever before him, but so as he is broken from them for ever, turning to them no more: o it hath stung him so as he can never have pleasure to do any more that he hath done; as David had small joy ever to number the people more, for which his heart smote him.  
Yea it makes him angry with himself and vex, as David, that he had done so exceeding foolishly, and that he was a foolish ignorant beast.  
Yea to confess his sins, and shame himself. No body shall need to tell him what to say, for his heart is full, and he will pour out all to God, and say more against himself than any body else can.  
Yea he will aggravate his sins by the patience of God: O they be so much the vilder; because God hath had so much patience towards me: o I was unworthy that he should ever thus bear with me. Also by the means he hath had: If I had not had the means of grace, it would not grieve me so much, but I that have lived so long under such means and made no use of them, o woeful wretch.  
It will 'cause him to humble himself before God, and throw away all conceit or trust of any thing in himself, of knowledge, wit, learning, worldly wisdom, civility, and righteousness of his own. O these he stood not a little upon, and thought himself no mean one, but now he accounts all dung, abhors himself in dust and ashes; as Paul that counted his privileges that he was a jew, a Pharisee, learned in the Law, zealous, strict; o these made him proud and to lift his head full highly, but when God humbled him, he then accounted all dogs meat and dung, and sought for all good out of himself in Christ.  
Lastly, to this contrite person is given softness and tenderness of heart, whereby he is fitted and prepared to receive further instruction from the Lord; for as yet he hath his burden on his shoulder, and knows not what God will do with him; but go back again he never will, but will wait upon God for his direction, what he would have him do.  
He cries out therefore and complains, I am loaden, who shall ease me? undone, who shall help me? to bear it he feels intolerable, to escape it in himself impossible, only some little faint hope keeps him from despairing.  
Now we must take notice of the necessity of this contrition in every kind of sinner that shall ever come to good: 
Necessity of contrition.  for the profane person that hath boldly and without all fear ●one on, he must be crushed in heart for sin, ere ever he shall have mercy at God's hand, or any promise belong to him.  
So the civil man and carnal Gospeler, and hypocritical professors, that think themselves in happy case, that they please God highly with that they do, yea, that they deserve not only health, wealth, and outward blessings, but even salvation at last at God's hand for their good service they have done. But they must come to loathe and abhor these, and william. When God works this contrition, than they shall see what base and poor stusse it was, they have so highly thought of, seeing now they shall discern that God makes base reckoning of it, and holds it as abomination; for when they served God, it was only in ceremony and show, without any substance or looking to their hearts to do it in any carefulness of heart for the manner.  
Yet how hard a thing it is to bring the heart of man to break for and from his sins! o it is God only can do it, 
Difficulty.  men had rather part with any thing, nay, all they have, nay loose their very lives than their lusts: o the rebellious heart of man, that hath had too long acquaintance with sin to be broken from it shortly, and is too deeply riveted in evil, that he should easily be pulled from it.  
Now the consideration hereof should forcibly move us to be highly thankful to God, 
Use. 1.  who as he hath provided a blessed remedy, so hath proclaimed it by his Gospel to the sons of men, which is a special privilege that they have not always enjoyed.  
Secondly, 
Use 2.  let us examine whither the Gospel hath enlightened us, and whither we know and then believed the remedy, and God's merciful nature.  
Next, did you ever feel the Gospel breaking your heart, and the loving kindness of God melting you thus and thus, as hath been taught?  
Alas, most must say they know not what any such thing means: alas we have few broken hearts for sin; and yet there was never more cause, never more means also, and yet alas even the Gospel is daily preached, but few are melted herewith.  
Most will not part from their corruptions, but had as lief you should pull their hearts from them, as their lusts▪ they know not how to live; it were no life if they were barred of them; many know not how they should spend their time if they were left. It may be at last they wish they were undone again in respect of the punishment they see to come for them; but that is no contrition. Well, as loathe as you are to come to it, your heart must be broken ere God will have any mercy for you.  
Others will go with you in many things, show liking to the Word, love to the Ministers, be moved at the Word, desire after mercy and salvation, yea mend many things amiss, and do many duties, and yet for a contrite heart, you must pardon them for that. If you urge it, either you shall hear no more of them, as john Baptist did not of Herod, and Christ of many of his Disciples, or else they will be borne with for that, they will coast over another way, and meet you anon, but over this steep hill, and cragged rock, yet shall not led them.  
Nay many think themselves believers and in great good case, that yet never come where contrition of heart grew: but their profession, religion and faith is but vein, and will perish with them, if they trust to it; like Laodicea men would be saved and be believers, but they will go to heaven whole without blemish. But know that thy heart is not ●it for God till it be broken; and as our Saviour Christ was no sacrifice for our sins till his soul was broken for our sins, so shall we never have part in this sacrifice, till our hearts be broken for sin.  
O this makes our preaching so unprofitable, religion so costly a service, and faith so rare, because few are ever thus broken. O we may tear our throats, and wear our tongues to the stumps, ere we can persuade a sinner to see the odious heinousness of his sin, and danger of it, and bring him to a detestation of it.  
And why is this? because few believed and deeply consider either of their own misery or of God's gracious disposition and readiness to show mercy; which if they did, it could not but break their hearts. Let us therefore be persuaded to this duty, unto which we may be best enabled by the deep weighing of both these together, and praying God to work us to it. But o the vile heart of man, sin must have sorrow; if not here, than hereafter: If men feel not the terrors of the Law here, but be lusty, and spend their days in carnal delights, time will come that God will awaken their consciences, and their terrors (may be in this life) if not, yet hereafter they will prove untolerable.  
Now I would here further persuade those that be contrite hearted, first to be thankful to God that hath brought them to this pass: the promise of God belongs to such, therefore be of good comfort; and though thou be'st not yet able to apprehended it, yet if thou couldst it is thy due, with God's good leave. Christ come to ease the weary, found the lost, heal the sick, bind up the broken, and therefore he will have mercy on thee. Which that thou mayst the better believed, remember the example of the Publican, Prodigal, David, those Act. 2. 39 who were all in the like case.  
And let this also be added, that seeing God hath brought thee thus fare, he means not to leave thee now, but will have mercy on thee. And his end in casting thee down was not to destroy but to save thee: he hath delivered thee from insensible blockishness and hardness of heart, and in thy terror hath kept thee also, and hath not suffered thee to bewail thy sin slightly, but truly, earnestly, deeply and constantly: he would never have done all this for thee, if he had not meant to bring thee further, he would have left thee ere this. 
judg. 13. 23.  As therefore Manaohs' wife said to him, If the Lord were pleased to kill us he would not have showed us these things: so I say to thee, If the Lord would have cast thee off, he would not have used so many means to draw thee unto him.  
Now I should proceed to some other steps toward faith wrought by the Gospel between this contrition and faith, 
Answer to the contrites objections.  save that there is yet somewhat more to be said to this contrite-hearted person, who hath his burden upon his shoulders, and is not yet persuaded that any part in the remedy doth belong to him.  
Why, hath he not right in the promise? yes there is nothing on God's part why he may not apprehended and apply it; God gives him good leave, and the promises are made to such. And though a man dares not apply the promise to one only terrified by the Law, yet to one truly thus humbled by the Gospel, and contrite-hearted, we dare do no other: yet this party is not able to apprehended it, there is much both within and without him to the contrary.  
1. The devil is a great enemy to it, who envies that he is come thus fare, knowing now he shall loose him; and therefore he will prolong the work all that he can, and hinde● the proceeding of it. He knowe● that believing is, the mother both of comfort and obedience; therefore he opposes it all he can.  
2. Himself hath much against it: he (it may be) with his grief hath forgotten that God hath made promise of mercy to the penitent, or if he remember it, yet he will call into question, whither he be such an one or no; yea or if he be and cannot deny it, yet he is not able to apply it to himself through weakness. Like a sick man that knoweth he hath right to his meat, but is so weaker, that he is not able to reach for it and put it to his mouth.  
If a man had nothing to do for him but teach him that he knows not, or bring to his remembrance that he had forgotten, or make him know that he is such an one that the Promise belongs to, it were but an easy task. But here is the difficulty, to make him believed that notwithstanding any thing that can be said of Satan or his own corruption, that he is the child of God, and the promise of mercy and salvation belongs to him. This party hath many objections against it, some of which I will recite, and answer them, and so proceed.  
Ob. When the promise of pardon is offered to this party, Alas, to me, saith he? no such matter, that were marvel: o not I am vile, and see nothing but wretchedness and misery, as being at the very pits brink. They that can believed it, let them, they be happy men, for my part I am fare off, I dare not. A likely matter, that from such low abasement I should be advanced to such honour, from hell to heaven.  
Answ. And why not you as well as others that have been as fare off as you? and have been long held off, yet have got comfort at last, and so shall you. God hath not excluded you, therefore shut not out yourself. What if sorrow and comfort be contraries? yet sorrow tends to comfort; and what if he therefore cast thee down that he might raise thee up, and would never have brought thee thus fare, if he had not purposed good to thee?  
2. Ob. Alas what likelihood is there that God should receive and accept me when men reject me? my superiors they contemn me, my friends that have loved me and have been glad of my company, even they look aloof and care not for me.  
Ans. What of this? God seethe not as men see for they see carnally. They of the world love and like their own▪ and God likes his own. The world● rejecting thee is no argument God will do so, but the contrary rather, as we see in the example of the blind man; john 9 When thou wert whole, and tall, and goodly like Eliah thou likedest thyself, and the world liked thee, but now thou art broken, and lame, as it were, they make no more account of thee than of an old rent garment. But God never liked thee till how thou; 〈◊〉 a whole heart God care not for, 
Psal. 51. 17.  but a broken heart is a sacrifice acceptable to him. For 〈◊〉 king is his 〈…〉 and he likes it william. Thy heart never sent out good favour till much; as Mary's ointment; while it was in: the box, but when it was broken the smell went all over the 〈◊〉. And as spices whole and not 〈◊〉 smell not, 〈…〉, so is it with thee in this case. Therefore be of good comfort, thou shalt get asnow favour with God as thou shalt loose with the world. As long as God takes pleasure in thee, no matter who dislikes. Besides, thou art in better liking with the Angels and the Church of God, who thought of thee as of a profane or civil man, but now as of one that is in the fitting for God, and to make a believer.  
Ob. 3. Me thinks I would sometimes begin to believed, and be of good hope, but then my unworthiness pulls me back, as a grim Sergeant should pull back a poor Suitor that were putting up his peti●● on to a great man. I can do nothing worthy God's acceptance: if I could do thus or thus, there were some hope.  
Ans. What hath God been doing all this while but to pull down thy proud stomach, and yet dost thou talk of worthineffe? When thou wert a Pharisee thou thoughtst thy self worthy, but thou shouldest not, now that thou art a Publican.  
Thou art unworthy; it is true, if not, what need hadst of God's mercy? or what glory should God have of giving one for another? giving something to one that were worthy to attain it. thou speakest as though thou wouldst not be beholding to God, but he will accept thee though unworthy, that he may bind thee to him for ever. Count not God, as a man to whom nothing bring, nothing have: God is about to make thee worthy, and they worthiness stands in his free favour: The feeling of thy unworthiness makes thee worthy, that is, fit for God to show mercy to thee, seeing, besides thy sin that makes thee unworthy, thou hast a sense of it, and a heart broken for it, and having these, God will not reject thee because of thy unworthiness. Thou wert never worthy nor fit till now; when thou wert in better case in thy own feeling, God cared less for thee, and thou wert further off. What talk'st thou of worthiness, when the Angels be not clear in his sight, nor the Saints worthy in themselves? Know that God respects (in showing thee mercy) his goodness and mercy, and not thy goodness; that he doth, is free. Again, have others that have found mercy had it for their worthiness? or could they see cause in themselves, why they should found mercy rather than others? And as for thy doings, thou must have that power from God after thy believing, therefore believed first.  
Ob: 4. O but my sins be so many and so great.  
Ans. That is not the matter that will stand between God and thee, so long as thy heart is broken for them; so long as God is the Physician, no matter what be the disease: his mercy is above all thy sins. Christ's merits is not a weak plaster that can heal a green cut, but not an old sore: so to conceive of it were to disgrace the blood of Christ; the blood of jesus Christ cleanseth us from all sins, Psal. 51. 7. God is rich in mercy, Ephes. 2. 4. abundant in goodness, Exod. 34. hath a multitude of mercies, Psal. 51. Psal. 108. 4. though our sins reach up to heaven, God's mercy reacheth above the heavens. God forgives iniquity, transgression, and sin, Exod. 34. yea rebellion, Host 14. 5. Thou art not worse than Ma●asses, than they, Act. 2. that crucified Christ, than Paul that persecuted the Church of God; and Mary Magdalen. These have found mercy; therefore thou also following their example mayst be assured of it. If a man having many debtors should proclaim to them all (some owing more, some less) that let all of them come to him, and confess the debt, and he will forgive them great and small: will any man doubt, because his debt is great that it shall not be forgiven, especially if he see greater sums remitted?  
Ob. 5. Yea but I have been a mocker at goodness, a scoffer at the dear children of God, hated the Ministers, given to all vileness.  
Ans. True, this is vile; for we see the Ismaelites cast out for mocking, and the children torn by the Bears. But yet no matter what thou hast been, seeing now it shall be enquired what thou art, and wouldst be hereafter. As long as God hath given thee another heart, that that is past shall be forgotten: as thou remember'st them God forgets them.  
Ob. 6. Yea but there be few that shall have part in this remedy, and it is so great, that I fear it is too great for me.  
Ans. If the Lord will given thee it, who shall hinder thee? Great gifts become great Princes: consider what gifts Princes given, five hundred pounds a year or a thousand pounds, make Noblemen of Gentlemen, Favourites Marquesses. The greater it is, the more cause hast thou to be thankful, both here and in heaven. And for the fewness, if it please the Lord to work that in thee that he works in few, and to bestow that mercy on thee that he gives to few; if, I say, he will be thus gracious, the more cause hast thou to admire his mercy.  
Ob. 7. O but I have not been humbled enough; the promise is made to the contrite; If I had been so humbled as some, than I could believed.  
Ans. Beware thou become not a Papist in thinking to merit mercy by thy contrition: o it is not thy contrition, if it had been a hundred times more, could merit pardon of the lest of thy sins. If the ●ord jesus had not suffered infinite sorrow and grief in soul and body for them, it is not all our grieving could satisfy God's justice for the lest of our sins; not not though we should weep out our eyes, and mourn to death. Therefore though God hath appointed all to whom he will show mercy to be contrite hearted; yet not to come to mercy thereby as by a meritorious means, but as by a convenient and meet disposition to prepare us to seek & receive mercy with thankfulness.  
This is but a trick of Satan, who before contrition held thee from sorrow, and would have made thee think any too much, and more than needs; but now he knows that thou hast sufficient in respect of God's gracious acceptance, he would persuade thee it is never enough, because he would sink thee if it were possible. Though he see thee stand trembling with thy load on thy shoulders, yet he would persuade thee that thou feelest no burden.  
That contrition is enough that God will accept and put an end to, and that which drives us so to seek Christ, as we cannot be satisfied without him.  
If it please God to grant thee mercy and comfort with more ease, and more speed than some others, be thankful for it, and add not load to thy burden. The Lord knows what is fit for every one; thou mayst soon have more than thou canst bear: God keeps not a measure to all in this thing.  
Ob. 8. But all the promises are made to believers, and noon others, and I have no faith.  
Ans. Though faith be not yet found in thee, nor thou able to apprehended Christ, yet thou art not fare from it: therefore seeing the promise belongs to thee, why dost thou not strive now to lay hold on it? Thou hast great need of a Physician, and Christ he hath comfort for such: thou must have help or else art undone, and Christ is very willing to help such, and such only; why then dost thou not catch hold of him, reach out thy hand of faith and touch him, that virtue may go out of him to heal thee? If thou canst not run to him, then go, if not go, creep; but be sure to lay hold on him and touch him, as the woman with the issue of blood, whom our Saviour Christ reproved not for so doing, but commended her highly: and so would he thee if thou wouldst follow her example and believed in him. We must not think it plaseth God that we should stand straining of courtesy, but that we believed God on his word, that we may have hearts and mouths to praise him, and to set about the work of a godly life.  
Thus the contrites doubts being answered, and by God's goodness somewhat removed, he grows somewhat on further, and hearing the Lord's large and loving offer, and without exception, and considering his need of it, and the truth of God that promiseth it, yea and to him; this breeds in him a further thing, that is, a desire after his part in this mercy, which hath sundry comp●nions with it, which are like the hiding of the pearl by the wise Merchant when he had found it.  
For between contrition and faith are diverse steps. The Lord could dispatch it at once, seeing the contrite person hath right to the promise, and God means at last to do him good, save only that God seethe it not so good for him, but is long preparing him for so great a work. And seeing it is for the best, God doth him no wrong, especially seeing he is upheld by hope of obtaining in the end, which keeps him from: discouragement. As between the finding of the pearl and buying it, are hiding it, departing which joy, selling all: now then is the pearl found, when promise is made to the humble and contrite, of pardon in Christ, and salvation: after which follows a desire with care and joy, and then hungering and thirsting for it, and selling all for it; and then buying it, which is believing, when he apprehends the promise, and applies it to himself. Now for desire: O he sees the excellency of mercy, his need, God's offer, and that he is in good sadness; o he hath an earnest desire in his heart; O that it might be, o the Lord grant it to me.  
Ob. But what, is this party come no further than to desire all this while? I thought he had come to faith by this time: you talked of desire before, that finding himself in a miserable case, desired to be out of it.  
Ans. There is great difference between that desire and this; that was ungrounded, and only feeling himself in ill case, he desired to be out of it, but this is a grounded desire, upon the promise that God makes to him of mercy whereupon he builds: Lord thou hast promised mercy to them that labour and are heavy loaden if they come to thee; 
Mat. 11. 28  Lord I come to thee, therefore have mercy on me.  
As if a rich man having many debtors unable to pay him, one of them feeling himself so, desires he had his debt forgiven him, though he have no hope of it; but afterwards the rich man sends him word, if he will come to him, and confess the debt, and ask to have it forgiven, he will: now he desires it after another fashion with a more lively desire. Yea, this party gins to lay some hold on the promise, which puts some life and warmth into him, whereas when the minister before spoke of the promises, it was music to a sad heart, but now he desires, and is glad to hear the promises applied to him: whereas before he sought for judgements, now he turns the Book for comforts and promises.  
Now to this desire is added request; 
Request  for he cannot keep in his desire in his heart, but it must out, and so he falls to pour out his heart to God, to lay out his bitter complaint, confessing and crying for pardon, leaning upon the promise as upon his staff, which before he could not fasten upon.  
For God will enure him betimes to that order he must take after with him, viz. to offer up his own request, and petition, not giving unto him till he be able to ask it: therefore the spirit helps his infirmity, and teacheth him how to pray, and what to ask, sending up sighs and groans that cannot be expressed.  
Thus did the Publican, 
Luk. 18. 13.  O Lord be merciful unto me a sinner. So the Prodigal, 
Luk. 15. 19  Make me as one of thy hired servants. So Manasses prayed to God, and God heard him.  
Which confession and prayer though an hypocrite may make, yet not from a broken heart. It is true, Pharaoh and judas confessed, but not in a sound and right manner.  
To this is joined care; 
Care.  not a hopeless fear that God will not be merciful, but a scrupulous solicitude, jest he should miss of his desire. He casts that peril that never shall be nor can be (for God will show him mercy) and yet he hath this thought: But what if I should miss? which serves only to add to his industry, and increase the bent of his endeavours.  
As no, man hath any great matter in hand, though he be very far from it, but will have a thought, What if he should be prevented? to whet on his desire, and stir up his endeavours that he may neglect no means.  
The next is hope, viz. that he shall obtain, 
Hope.  and that only because God hath spoken it: and though he have not the strength to hold; it fast, yet he hopes he shall, which doth greatly animate him.  
This hope, though it be not the hope that is the daughter of faith, that makes not ashamed, which is as steadfast as faith itself, 
Rom. 5. 5.  and is the anchor of the soul, yet it is fare differing from the blind groundless hope of the world.  
The next is joy, proceeding from this hope that he shall obtain, and that he is so near it; as it is said of the Merchant when he had hid the pearl, that he departed with joy, as being glad that he was so near a good bargain, though yet he had not bought it. Which joy, though it be not so great as that that comes after faith which is unspeakable, yet it is fare beyond the joy of hypocrites, which is upon no, or false grounds; as that of Agag, 1. Sam. 15. his false joy of safety; and of worldlings in their corn and wine, or profane ones in their beastly lusts, whose joy shall be turned into wailing and gnashing of teeth. This joy refresheth greatly as the little jonathan honey that 〈◊〉 did eats and what if he had eaten his fill? so what shall be to this party after believing?  
And it is not to be thought strange he should have any joy before believing; o yes, finding himself so near a good turn, it glads his heart. As the poor blind man, Mar. 10. 50. that our Saviour Christ called to him, he threw away his cloak, and arose hastily: so Zacheus, Luk. 19 come down hastily and received Christ joyfully, ere ever he had received any good from him, though it may be he had some hope he should, if he were at his house once.  
And all these together are answerable to the hiding of the pearl, and going away rejoicing; for what was that but a casting and musing in the mind, and having diverse conceits about it; as thus, What success had I that ever I should found such a pearl 〈…〉 thousand finds any? what an opportunity have I now of enriching myself for ever? what a fool should I be if I should neglect it? were I ever like to come to the like offer again? o what need have I of it? what shall become of me without it? and so doth he that hath found the spiritual pearl.  
Next follows hungering 
Thirsting.  and thirsting for mercy and Christ, all one with that of selling all to buy the pearl.  
But because the holy Ghost useth both phrases, I will speaked of both. The desire of him that shall have mercy is compared to hunger sometimes, most often to thirst; not only for some resemblance between them, but to show that it is not a desire fit to obtain Christ and his blood, except it be like thirst.  
Hunger is a want of hot and dry, thirst a want of cold and moist, both grievous, but thirst the more sore by much. If hot and dry be wanting, yet if the other be supplied, nature is long supplied and upheld: not contrariwise. Thirst is of all sensual appetites the strongest, most impatient of being unsatisfied, and impotent of being without that it desireth.  
1. He show some resemblances between the natural and spiritual thirst: Thirst is an emptiness of cold and moist, and a great pain arising from the same by the sucking and drawing of the veins in the stomach, for some cool moisture to nourish the lower parts, when there is noon, & so it pincheth the reins together, and causeth great pain: So in the spiritual thirst there is a great emptiness of all health, hope, and happiness in himself, and so a great pain of soul for want thereof.  
2. The thirsty hath a great desire; an earnest, not faint or cold desire after drink, 
Psal. 42.  as the Hart for the rivers, or the dry chapped gaping earth for rain, yea and that without delay, thinking every day a year, and an hour to be a whole day.  
So the spiritual thirster for the blood of Christ, doth not coldly and ●●●ily wish for it, but importunately desires it, yea cannot be content to say, hereafter and one day I hope I shall, and that is as good, in sickness, at my death. O not, given me drink else I die: o I faint for want of it.  
3. This makes him set a high price upon the thing he wants, without which he seethe he perisheth. I would given twenty pound, a hundred pound for drink enough to satisfy me, to save my life. And so also it is in the spiritual thirst.  
4. And this makes him take any pains to compass it; whence is our proverb, hunger breaks thorough stone walk. O it will adventure itself, take any pains. As one that eagerly seeks to kill one that would else kill him; so he that spiritually thirsteth will run, ●ide, early, late, hear, read, pray, confer, and do them again and again to get faith, and to compass his desire. And whereas before he would not stir out of door, now he careth not what pains he taketh to have his desire satisfied.  
5. The thirsty in his extremity thinks with himself of his folly when he had his fill, how little he regarded it, and was not thankful in that he had at his list to drink and satisfy himself; that he threw away often that he would be full glad of now, yea it may be abused it to drunkenness, and now he accuseth himself of his former folly: So the spiritual thirster thinks with vexation to himself, How often have I heard of the sweet promises of the Gospel, and never regarded them? take them who would, I prized them not, they were as water spilt for me: heaven was offered, take it who would, and the merits of Christ; I had other matters in hand: But now the lest promise would glad my heart. I was a full man that cared not for a honeycomb, now if I had the lest of God's sweet promises, the crumbs under the table the drop of the honey, it would much refresh me.  
6. He than comes to pity them that endure thirst, the poor which he heard complaining sometimes, but never pitied, because he never felt what it was: O beast, saith he, that I was, I never regarded the state of the poor when I he●d them complain, now I seek what it is. O what a goodly matter it is to have one's fill at their need at any time▪ 〈◊〉 is greet pity the poor 〈◊〉 better regarded. If ever I get w●ter to save my life, I will pity: the poor hungry souls more than ever I 〈◊〉.  
So the spiritual 〈…〉 out, that he hearing some complain, and wring their hands, and take great pains in hearing the Word, pitied them not, but thought them fools, and idle, in that they must needs speaked with the Minister. I thought ill of them for it, and counted it needless; but now I know what it is, I feel it myself; I hope if ever I be throughly satisfied, I shall be more pitiful and charitable in censuring others.  
7. If a man thirst, when he thinks of all else he hath, he takes no pleasure in them: what will his wealth, gold, house, land, do him good if he perish for thirst? nay it rather increaseth his grief, to think he must go from all for want of drink. Bring him gay clothes, sweet smells, music: Away with all, given me drink to quench my thirst. As Samson had no joy of his great victory of the 1000 Philistines, because he feared he should die for thirst, judg. 15. 18. So he that spiritually thirsteth, prizeth Christ above all; so that if you lay all the honours, profits, pleasures in one scale, and Christ in the other, he counts all dung in comparison of him. And he that is the greatest person, if he come to this hunger, he takes no pleasure in all he hath, without, or in comparison of this.  
8. If any man should in this case come to him, and bring him drink or water (as to a man chased over a dry desert in parching weather) would he strain courtesy, and say he is loathe to be beholding, and he never deserved it of him? o not, but he gladly and thankfully receives it, and eagerly falls to it.  
So if any come to him in this case, and comfortably apply the promise of Christ and salvation to him, and be an instrument of comfort to him, o he remembers that day for ever, and counts that party one of a thousand, loves him ever after, and gladly embraceth this gracious offer when he tendereth it unto him. And if God will vouchsafe to bestow this mercy on him, o he thinketh himself bound to serve him on hands and knees all days of his life; o that were to be written in his heart with a pen of iron.  
Selling all, 
Selling all.  is when a man to obtain Christ and a part in his death and obedience, for salvation, is content to part with any thing that should stand in his way to hinder him from it.  
What must the sinner cell? all that he hath? what is that? his goods, lands, children? Not, these be, noon of his own, God hath but lent him these to use; and some that would have Christ, and shall, have no goods to sell. What then is our own? our sins, and nothing else: these therefore we must sell. Tush, what should you name them? they be not worth the selling to purchase Christ, seeing they are but base things. True, they be such things as one would think should not be named with Christ, or that we should make any account of them; but such is our wretchedness, and sin is so sweet, and sticks so close, as, though they be naught worth, yet we prefer them above any thing, and love them as, yea before our lives: many a man loseth his life for his lusts. Therefore when a man comes to this pass, with indignation to be willing to part with his sins, to have no more to do with them (as he must that will have part in Christ, he cannot have Christ; and keep any one of his sins) this is a great matter, and that party shall have the pearl.  
And thus God brings along the man, 
Buying.  and when he is at this pass God seals it up to him, and enables him to believed, and saith, Seeing thou wilt have no nay, be it unto thee according to thy desire: and God seals him up by the spirit of promise, as surely as any writing is made sure by sealing of it: then he believes the word of God, and rests, and casts himself upon it. And thus he finds himself discharged of all woe, made partaker of all good, at peace in himself, and fitted, and in tune to do God some service.  
This is to some sooner, to some later, according to the helps and means they have, and wise handling they meet withal, and as God gives power.  
Some in the time of hearing of the Word, open themselves, and apprehended the promise; some after, when they are casting over that they have heard, and musing, and trying themselves thereby, get comfort and lay hold.  
Some after humble and earnest prayer, some at the Sacrament. And then is he planted into Christ, and a happy man thence forward that ever he was borne.  
It is hard to say at what instant faith is wrought, whither not till a man feels that he apprehends the promises, or even in his earnest desires, hungering and thirsting; for even these are pronounced blessed.  
Some having got hold, hold it faster than some by much, yet noon but with doubt sometimes; yet some are much privileged this way, especially they that come hardliest by it.  
Some ever and anon, let it go, and are full of doubt, and to seek of that sometimes they had; some upon one occasion some upon another, some upon no occasion: But even God that gave them power to believed, withdrawing his hand but a little, they are much troubled, that hereby they may know whence their strength is.  
And this may teach us Ministers to show the people the doctrine of Faith distinctly, 
Use 1.  and particularly the working of it, and by what steps God brings men to it, that they may try themselves, and not be deceived; without which they that have go thus along, yet may still hung in doubt whither they have faith or not,  
And many think they have it, when they never come near it, taking such long strides as deceive themselves.  
2. This may move also the people to try themselves. They that have attained faith, and assurance, and comfort, and come by it thus, and by these steps, let them enjoy it and be thankful: no man dares speaked against it; nor let them call it into question, or be made to doubt. Many are still questioning of their beginnings, and though they come to faith and comfort by these steps, yet are still fearing that they have not begun in truth, or that they are not in the right way, or took comfort ere it belonged to them. True, it is good to be very careful in laying the foundation of our house, but if we be ever pulling up after it is laid, we shall never finish the building.  
3. They that now be in this case, and on the anvil (as it were) in framing to make believers of them, may also make good use of that which hath been said. Didst thou ever found this earnest desire? didst thou pour out thy humble and earnest requests to God for mercy, ease and pardon? hast thou felt this care, this hope? and hast thou felt this joy, even because thou foundest thyself not fare from enjoying so unspeakable a benefit? hast thou felt such a hungering and thirst after the blood of Christ, as thou couldst not be quiet without it; nothing else would satisfy? hast thou highly prized it, and dost thou found thyself willing, as thou wouldst have any mercy, to part with all thy sins, even those that have been the most profitable, and pleasing ones; that were sometimes to thee as near as thy skin, as dear as thy life, so as thou couldst vot bring thy heart to think of leaving of them, but thoughtst thou couldst not live without them? hast thou now finally made them away?  
Be of good comfort, Christ is thine, and the promise belongs to thee, and God can no more deny thee thy part in mercy and salvation, than he can lie, repent, or deny himself: and hath he not promised from time to time eternal life to such? Revel. 21. and 22. yea makes proclamation Isai. ah 55. 1. the price is no money, but a thirsting soul, and joh. 7. 39 and 4. 14. to the woman of Samaria.  
Wherein is great difference between the natural and spiritual thirst; for in the natural a man may thirst, and yet be fare from drink, or any thing to cool or refresh him: his thirst prepares him for drink, but prepares no drink for him. But in this its fare otherwise; for as the spiritual thirst prepares a man for drink, so i● prepareth drink for the man: 
Mat. 5. 5.  for God hath promised to satisfy every such one.  
So that a man may say of this man and his thirst, as Christ of Lazarus, This thirst is not unto death; 
john 11.  for thou canst not but have the well of water of life: for God hath provided it for such, yea for all such and noon other.  
In the other thirst, it is easy to be a thirst, nay impossible in parching heat & labour but to be so, but the difficulty is to get water, which is furthest of many times when it is most needed. In the spiritual the difficulty is to get a thirst; for if that be, the worst is over: for then the water of life is at hand, and cannot be wanting.  
Nay it is said he that drinks of this water by faith, shall never thirst more. 
joh. 4. 14.  In the natural, he that hath his thirst slaked at one time, may yet at another time thirst, and die therewith. Not so in the spiritual; he shall never thirst more. i.e. deadly: for though he shall desire more grace, more assurance of Christ and salvation, yet he shall at first drink such a draught of Christ, as he shall never be quite dry more. And though he may sometimes loose some of his feeling, or all, for a time, yet he shall not deadly thirst, for it shall spring up in him again in time.  
Yea he shall have out of his belie even rivers of water of life, flowing out to everlasting life. He shall have comfort to himself, and be able to help, cool, and refresh others. As many a one sometimes unable to lay hold of any comfort themselves, after are able to comfort others graciously.  
Be therefore of good comfort: It is thine, it is done in heaven that thou wouldst have: It only wants to be done in thy conscience, which shall be sure ere long; strive against any doubting, and apprehended. God's call is for thee, therefore come: he bids thee believed, therefore do so. Though comfort be a cordial locked up with the Lord, yet the thirster hath unlocked it by his thirst, and set open the vessel; and though other water may be fare from the thirsty, this is no further off than God, who is ever near to those that call upon him faithfully.  
But how few come to this state of thirsting! As there are few contrite, as I said before, so few come to these steps; most people are full, some with their lusts and sins: they satisfy and please them so well, as they desire nothing else: they feel no need of Christ, they have no leisure to attended him; he doth but trouble them: what is this but to prefer Barrabas before Christ, as Esau preferred pottage to the birthright?  
They are full of draff and hogs meat, but empty of any good nourishment. If these lusts and they might ever abide together, than it were the less to be wondered at, but in the midst of all their lusts comes the vengeance of God upon them, and mars all the play: as we see in Balthashar. But when God shall by death or judgement call them to account, what then? But that is not thought of, its too sad a thought. Than as they have been full of sin, they must also now be filled with the wrath of God.  
Some are so full of their wealth, honour, and businesses, and some of worldly dealings, that these take them up sufficiently. Alas poor vanities poor Gadarens!  
Some full of their civil righteousness, others of their knowledge, gifts, and profession. These are puffed up with wind, but it contents them: they be full, and feel no want of Christ.  
God must, and will empty your stomach, and bring you to another pass ere ever you found any mercy at his hand: you must be purged of this stuff. God will make you as empty and lank as a glove ere ever you have any part of his mercy or Christ. Many would have Christ, but they desire coldly, lazily: now and then they bestow a few cold wishes, and prayers, or sighs for him; but they can stay their stomaches well enough without him: what may they think of themselves, when some others cry out, and wring their hands, weep for one drop of the blood of Christ, and they greater sinners than these, and yet are not one whit moved? Being asked if they be persuaded of the love of God, and the forgiveness of their sins: Not truly (say they) but I would I were. If you wanted but a point to your hose, would you wish you had one, and not endeavour to get it? Wishers and woulders go without. I hope I shall one day (say they) ere I die. So they have it in their sickness, and at their death, they can now spare it. These be too indifferent to obtain: then they would have some of other folk's oil, but o they must be more earnest and present suitors if they will speed.  
And think we God will given men such a jewel in death, that cared little for it in life? Not; it may be than they would full feign. Now given me that same, Lord, that thou offeredst me a great while ago. Not, it had been good taking a good bargain when it was offered. If a man should bring to one of you a hundred pound, and you were shoveling up dirt, or playing at cards, and should pray him not to trouble you, and bid him come again afterward, would not any say he were worthy to miss it at his need? If one having a pardon offered him, and should make light of it, and should on the ladder desire it, might he not well go without it?  
Hath God nothing to do with his mercy (think you) and Christ's blood, but to cast it away on those that can scarce think they need it, or will scarce thank him for it? Not, God's mercies go not a begging yet, God can found such to bestow them on, as will thank him hearty, and embrace them joyfully.  
Now we his Ministers, his Almoners to distribute his comforts, even as many as be in the Scripture, dare not lavish them out, and promise' them to such lazy indifferents as these: But if we see any ready to faint for want, saying, Given me drink or else I die, than we reach the cup of consolation to him, and bid him drink of it; neither dare we to given it to any other.  
God will not pour the oil of Grace or precious comfort into a vessel full of cracks, that will let it leak out again. Get therefore a thirsty soul, see thy voidenesse of all good in thyself, and that without Christ there is nothing to be expected but perishing.  
Take the load of thy sins on thy shoulders, and this will so weary thee, as it will bring thee to a thirst.  
How few ever come to cell all for Christ? Not, but somewhat they will part with, but not with some by any means. So Ananias and Saphira were content to forgo two parts: and those hypocrites, Micaiah 6. would part with a thousand of Rams, &c. but not with their sins. Thou art a higler, a benchwhistler, a base chapman that standest halfe-penying with God, and shalt never come to be the owner of this treasure. How many be like him, that comes and tastes, and likes the Merchant's wine, commends it, cheapens, asks the price, offers somewhat towards it, but not to the worth? The Merchant will abate nothing, and tells him it is a very good pennyworth: the other will given no more, and so they part. The Merchant hath his wine still, but the other goeth away empty, and after (may be) comes again, and it is go: another come and swept it away.  
How near come some that yet shall never have heaven? they loose heaven for some one lust; if they could but yield up that one thing that was wanting, it might have been a bargain. O folly! o madness to be bewailed! play not the fool; away with that other lust too: it is an unspeakable rich bargain. O shall I part with my deceit in my shop, my lust, my pleasure, this way and that? alas, spare me in this one thing. What talk'st thou of pleasure, lay away thy sin, that brings sinful and deadly stinging pleasure, that will end in eternal pain; and take up Christ that will bring thee true and sounded pleasure, that shall begin here, and never end, but be full and perfect hereafter for ever in heaven.  
God open people's eyes. A body would think there should be no great ado to persuade men to such a reasonable, nay to such a gainful bargain: but such is man's woeful blindness, and inability to see or to judge what is best, as he chooseth most preposterously to his own destruction.  
And thus much of the causes and means of Faith, and how it is wrought in us.  
Having spoken of the author and means of Faith, 
Degrees of Faith.  it follows that we now speaked of the degrees of it. All attain not to a like measure, neither is any great measure attained unto at once, but in time and by degrees. There is a strong Faith and a weak: see Rom. 4. 18. &c. where the Apostle sheweth what had been a weak Faith, or what it had been for Abraham to have consulted with flesh and blood, with sense and reason, and so to have doubted of the promise of God, which he did not, but was contrariwise strengthened in faith, &c.  
A little Faith and a great Faith are both mentioned in Scriptures: of a great Faith we have an example in the Centurion, Matth. 8. 10. I have not found so great Faith, not not in Israel. and Matth. 15. in the woman of Cana, that did abide so many repulses, and yet hung still on Christ, OH woman great is tby Faith, &c. Of small Faith we have an example in the Disciples, Matth. 16. 8. OH ye of little Faith: So, Matth. 8. 26. all the Disciples are for their little Faith reproved: and Peter alone, Matth. 14. 31. Some Faith is so weak that it is called unbelief, as Mark. 9 I believed; Lord help my unbelief, &c. So when the Disciples asked our Saviour why they could not heal the lunatic child, he answereth them, because of your unbelief, Matth. 17. 20. For if you had Faith as a grain of mustard seed, &c. So that besides believers and unbelievers, such as have no Faith, which be many: some that have no show of it; some that have a bold presumptuous conceit, some a temporary Faith, which are sometimes bold, and lifted up, sometimes as quite to seek again, and all because they have no good foundation, and indeed have no true Faith. There are also degrees between true believers, even as God pleaseth to bestow on some more on some less, Ephes. 4. 7. 1. Cor. 2. 11. Rom. 1 2. 3. even as God hath employment for them, or as they have means, or as they be careful in the use of them. As therefore God deals in the bodily stature, making some high some low, &c. as in the temporal goods, some are rich, some poor, some from poor become rich, some continued ever poor, some of rich become poor &c. And as in the family of yonguer folks there be children of all sorts, some can work, one rock the cradle, another in the cradle &c. So it is in the Church of God.  
First than I will speaked of a weak Faith, 
1. Weak Faith.  and then of a strong. A weak Faith is either when a man or woman is of small knowledge in the Scriptures and principles of Religion, or weak in apprehension of the promises of God concerning forgiveness of sins and salvation by Christ, having attained some persuasion, and sometimes a little confidence in it, and yet again doubtful, and to seek, and full of fears jest it be not so, and that they never begun well. Or when a man is cast back again, and becometh doubtful sometimes of perseverance, when considering what enemies there be, and how weak he is, and what oppositions he may meet with.  
Sometimes fearing he shall never get strength against some of his corruptions, and that therefore his Faith will fail him at the last, and he shall mar all: sometimes when he gets a little ground, he is of good hope; sometimes again in his dumps and deep fears.  
So sometimes Christians are weak in the other inferior promises, 
Note Mat. 4. and Mat. 26 at the voice of the mai●e.  and grow soon discouraged by little things; and as the Disciples, Matth. 8. If they be in any trouble, they are ready to faint, or think it over long, to be freed. If help come not by and by, than they are discouraged, and are ready to help themselves by unlawful means, as Asa, 2. Cro. 16. or else they are full of cares for the world, fearing they shall want ere they die, and therefore grow too careful, though God hath made promises to the contrary.  
Examples of weak faith there are many in the Scripture: as in the Disciples Matthew 26. 28. who all fled from their Master, & could not believed his Resurrection, when Mary told them.  
Many there were in the times of persecution, that hid themselves, or fled; some taken that recanted, though soon after getting more strength, they again put forth themselves, and suffered courageously; some never had strength, which yet no doubt had some measure of Grace.  
Many in our own times, yea too many, are weak in faith, some ever and anon in their dumps and fears after some comfort received: and so in other things.  
Quest. But how can you tell that this is true faith at all, that is so full of doubt, & c?  
Ans. Yes very well, by this, that the comfort and assurance they sometimes have, they have got it the right way, and come to it by the steps whereby it pleaseth God to bring men to faith by.  
2. The spirit of God, which cannot deceive them, witnesseth to their spirit.  
3. These signs show it, seeing they constantly and earnestly still seek the Lord jesus Christ, and the favour of God; they grieve at their unbelief, mourn for it, and strive against it.  
They hunger after the Word, they love the Saints of God dear; they are very fearful to offend God, and desire to live an unblameable life, &c.  
2. Quest, How chanceth it then seeing their faith is true that it is so weak?  
Ans. Alas there is small need to ask this; for it is easy to have weak faith, but hard to have it strong.  
1. Some are but novices newly converted, these being infants must needs be weak, and have many turne-againes and fears. And if it be so, its the better sign; for who can look it should be otherwise? do any think a new borne child, or of a quarter old, should go alone? Christ would have no burdens laid on his yongue disciples, nor strong new wine put into old vessels.  
2. Some have small knowledge, and therefore their faith must needs be small, and they held down with many a temptation: as the Disciples that fled from their Master, because they knew little to stay them.  
3. Some are not able to discern of the comforts offered them, and have no power to apprehended the promise; which is no wonder, for it is not a small thing so to do, as Samuel at first discerned not God's voice.  
4. Some want means: some that attain the public, yet neglect the private helps of secret prayer, reading and meditation, and so are weak.  
5. Some are so close that they keep all to themselves, and open not their doubts to some godly Minister or experienced Christian, and so they must needs be weak the longer. Some think they were never humbled enough.  
6. Some think they see and found more corruption in themselves, than can be in one that is a believer and the child of God: though herein they are deceived; for the sight of it, with hatred and resistance, rather proves their faith.  
7. Some also walk not so carefully, but are carried too much after the world: or fall into this or that sin, and make not hast out of it again by repentance, and so weaken themselves.  
Yet we are to know, that this weak faith, is true faith; as 1 Tim. 1. Faith unfamed, and like precious faith, they had with other the worthy Saints of God. As precious, though not so great; the same holy Ghost the author; the same Gospel the instrument, &c.  
Little faith is true faith, as well as great, a little man is a man as well as a great man, a little water is as truly water as the Ocean Sea, &c.  
The Disciples had true Faith, and yet very weak; weak in knowledge: though they believed, Matth. 16. that he was the Messiah, that should save the world, yet how, they could not tell: they were ignorant of his death; for when he told them of his sufferings, Matth. 20. and Mark 9 34. and Luke 9 43. yet it is said they understood not that word, and Peter took his Master aside and counselled him not to go to jerusalem to die, 
Mat. 16.  &c.  
They were ignorant also of his resurrection; for when Mary told them of it they believed it not.  
Of his ascension, john 13 and chapt. 14 when he spoke of a little tarrying with them, and then of his going away, they understood it not, they knew not wither he went, they said, and knew not the way. Now how weak was this their knowledge to be ignorant of such main Articles?  
Also they were ignorant of Christ's Kingdom, dreaming of an earthly kingdom, and desired to sit at his right and left hand, &c. Yea and in this ignorance they continued even after his Resurrection, as Act. 1. Yea and as they were weak in knowledge, so also in believing; and therefore fled all from Christ. But weak Faith may prove strong in time: the learnedst Clerk was in his horn book, the greatest Giant was in swaddling clouts, the tallest Oak was a twig, and Faith groweth from a grain of Mustard seed to a tall tree: As from a child to a man, so corn groweth from a weak blade to a stalk, and ear, and ripe corn therein, &c.  
The Disciples, 
Nicodemus  so weak before, afterwards when the holy Ghost was sent upon them, they were exceeding strong, & feared not the faces of the Tyrants. Peter that feared at a damsels voice, after feared not the whole Council, Acts 4. and when God shall please to enlarge them as he doth some by degrees in their health; some in sickness, and some in death, they are as strangely enlarged in their Faith as in their length.  
If it never prove great, yet weak Faith shall save; for it interests us to Christ, and makes him and all his benefits ours: for its not the strength of Faith that saves, but the truth of our Faith; nor weakness of Faith that condemns, but the want of Faith: for the lest Faith layeth hold on Christ, and so will save us. Neither are we saved by the worth or quantity of our Faith: but by Christ, which is laid hold on by a weak Faith as well as a strong. As a weak hand that can put meat into the mouth, shall feed and nourish the body as well as if it were a strong hand, seeing the body is not nourished by the strength of the hand, but by the goodness of the meat. As a weak Palsy hand takes a gift of a Prince, as well, though not so strongly as another; so a weak believer shall lay hold of enough to serve his turn. A child in the arms can take a piece of gold in the hand; a weak and little eye can see the whole body of the Sun, as well as a great and strong, &c.  
And so weak Faith shall save as well as a stronger. As it was in the beholding of the brazen Serpent, whosoever could look up to it was cured: all looked not with eyes of equal strength; some were purblind, some blear-eyed, some weak and dim with age, some with pain, yet whosoever looked, though weakly, was healed: so john 3. 16. it is not said, who so believeth strongly, but, Whosoever believeth shall not perish, but have everlasting life, john 1. 12.  
And the weakest Faith shall never fail or be taken away: God will not reject it. The devil shall never overcome it, nor did we ever read that any were rejected for their weak Faith.  
Yet this must be understood with good caution, jest any should hence grow careless, and say, Why then a little Faith is as good as a great: what need so much pains? O not, though noon are rejected for little Faith, yet some are reproved for it: O faithless generation, how long shall I, & c.? OH ye of little Faith.  
It is a blemish to have small Faith, especially after long time or much means. And though a weak Faith shall get to heaven, yet with wonderful difficulty, especially if God sand great trials and changes, from health to great sickness, sore pain, long diseases, from wealth to poverty; or if there be changes in the Church or Commonwealth.  
As if two were to go a mile up hill, one very able bodied, good lungs and pectoralls; the other weak and troubled with the green sickness, stopped in the liver and spleen, or having ill lungs and in a consumption: one goeth up stoutly and not much bloweth, but holds out strongly; the other ere he have go a quarter the way, pants as if heart would burst, looks pale as if he would fall down; goes a while and sits down, fears he shall never get up, then creeps on hands and knees, then begins again a little, then down again; at last it may be with great ado he gets up, but not without much doubt and difficulty.  
And as if two Ships sail together, the one strong and all tackling sound and good, the other weak and full of holes, both may get to the haven, but one goeth singing and confidently, the other with much fear of every wave that beats against it, &c. And when it leaketh, they are fain to pump out the water, and are afraid jest it should sink, &c.  
Therefore it is no wisdom, for any to content themselves with a weak faith: who would be weak that might be strong, poor that might be rich? For he that hath but weak faith, shall want the comforts that a strong faith hath, and be ready to be carried away with every wind of Doctrine. He shall be unsettled and set back by every temptation, and be very unmeet to resist great ones. He will be ready to faint in every cross; unfit to do any great service, or to suffer any great matter: be ever afraid of Death, backward to his duty, have no boldness to come into God's presence. Finally, noon that have weak faith can be content with that measure, if it be true; seeing it is a note of all true graces, that they are still growing, from a grain of mustard seed to a great tree; from a child to a man. And therefore they can have no assurance that their faith is true, if being small they are content with that measure, and neglect the means of their spiritual growth.  
But the Lord of his great goodness hath provided ways and means to be used, whereby we may grow from weak faith to strong, from a seed to a tall tree, from a Babe to a tall man, &c.  
The use hereof is first for those that have but a small and weak faith, and yet may discern by the notes and signs of it, that they have a true faith; let them not be discouraged, but be thankful to God highly for any, seeing most part have noon at all: and so mightest thou with them have perished. Again, consider that thy little faith is better than the great brags of Hypocrites and vainglorious Pharisees.  
Yea, thy little faith is better than all the world; more precious than gold that perisheth, though tried never so much and often in the fire: and therefore be thankful for it.  
Neither let the Devil make thee believed that it is but a false or a temporary faith, and that because thou hast so many doubts, therefore thou shalt altogether fail at last: not, the Scriptures tell us as well of the weak faith of the Disciples, Thomas, Peter, and Nicodemus, as of the strong faith of Abraham, job, Paul, and Daniel, and the three Children. This thy weak faith, makes Christ thine, and shall save thee. All the gates of hell cannot prevail against it.  
Again, this thy weak faith may prove a strong and tall faith; especially if thou be'st but a beginner. Than be not discouraged, seeing every thing must have a beginning: thou mayest come to help and strengthen others in time. And though thou shouldst die by and by, yet it should bring thee to Heaven.  
Yet let noon content themselves with a weak faith, but having time and means, strive for a greater; else we can have no assurance that we have any true faith. For, who having a goodly living and but weak assurance of it, desires not that he had better Deeds, and old Evidences, and more writings to hold by against all cavillers? So who tasteth of a very good sweet thing, but desireth more of it? And so it is with them that have the first beginnings of spiritual graces.  
Who would live, always in a poor condition, if he could help it? and to have but from hand to mouth, from one day to another, and scant that; and nor rather have of his own for all turns in health and sickness, yea and to help others that need, & c?  
Who would be continually in fear, ready to be unsettled upon every occasion? unfit to do God any great service? or be ever unfit to do any good? or ever afraid of Death? What a poor life is this?  
Alas, if great and strong temptations come, thou must endure long pains and sore. If persecution come, what shall a weak faith do then? Alas he that hath but a groat in his purse, canspend no more. We provide not only for fare weather, but for soul, Boötes and Cloak, and Hood; yea, carry these with us, when it may be we have no need of them at our going forth, but we know not what may fall out, ere we come home again. It may be fare a few miles, and a clear sky without rain: but after there may come soul weather.  
What should the Martyrs have done, if they had been at this wavering stay? Yea how uncomfortably do we walk daily, by reason of this weakness of faith through our continual doubts and fears? beside that, our faith is made the less fruitful. And though the devil cannot wholly quench the lest measure of true Faith, yet he may so choke it with the ashes of his temptations, that it shall neither show light nor heat, &c. Let us therefore diligently use the means of strengthening our Faith; as the Ministry of the Word, which is excellent above other means: for as it was ordained of God to beget Faith, so to nourish it, 1. Pet. 2. 1. Ephes. 4. 11. and to edify the body of Christ: therefore the Apostles returned back by the Churches which they had planted, to settle and confirm the people's hearts in the Faith. By hearing the promises of the Gospel laid open again and again, yea and offered and thrust upon us still, we are not only kept in remembrance of them, but are excited to believed them, and are much strengthened thereby.  
Also thereby hear we more of the nature of God, his mercy, truth, unchangeableness: also or diverse examples of God's mercy on others, & of their Faith, &c. So also reading the Scriptures by ourselves is a good help: joh. 5. Search them & meditate on the promises contained in them, and this will be a good means, as David saith, to confirm us; Thy promise, saith he, hath quickened me, 
Psal. 119.  &c. But our care must be that we read with consideration and application. Here I may add this point, what is the smallest measure of Faith that can be, to wit, when a man not being able to apply the promises to himself, and to say, I am persuaded my sins be forgiven, yet out of a troubled heart doth unfeignedly desire the favour of God above all the world. To this thirsting, what promises be made? Matth. 5. 6. john 7. 37. It is accepted with God for Faith, &c. and doth justify the sinner, seeing it is a weak kind of apprehension. But that we do not mistake ourselves, we are to know that it is not every kind of desire, but that which desireth the favour and love of God more than heaven and salvation. We see it in David Psal. 4 6. 7. and Psal. 31. 16. Make thy face to shine upon thy servant: Thy favour is better than life, Psal. 63. 2. It is a vehement desire, that cannot be satisfied without the thing desired: as a woman longing, Psal. 119. 20. 40. as the Hart brayeth after the rivers of water, Psal. 42. 1. 3. It is not by fits, but constant till it obtaineth: as the hungry man till he get meat. 4. It is joined with a desire to obey God, and hath good affections, desiring to come under God's government, as well as to be pardoned: whereas the hypocrites desire is cold and slight, by fits and flashes, and severed from the use of the means whereby it might be satisfied.  
The Sacraments likewise are good helps: As first the Sacrament of Baptism may strengthen our Faith, seeing in it remission of our sins is not only signified, but also sealed unto us. Neither is water more effectual for the washing away of the filth of the body, than the blood of Christ thereby signified to cleanse our souls from the guilt and punishment of all our sins.  
Secondly the Supper of the Lord is of like efficacy to strengthen our Faith, wherein God hath put his Seal to his Word, that by two immutable things, wherein its impossible that God should lie, we might have strong consolation, Heb. 6. 19 Herein God not only paints out unto us Christ jesus; so that as the Apostle saith, we may see him as it were crucified before our eyes, Gal. 3. 1. but also afresh exhibites and gives him to us, and that every one particularly; yea and not darkly, but in a very familiar manner, under ordinary signs subject to all our senses, whereby he would put us out of doubt, that as verily as the Minister gives unto us the outward signs, so verily God gives unto us his Son Christ with all his benefits. So that except we be worse than Thomas, we must then believed, and be made stronger.  
So that God dealeth with us as mothers who nurse their yongue children; they lap them up warm, and given them both breasts, and so they grow up: so is it between God and us.  
Another principal means of Faith is earnest and devout Prayer, whereby in secret we beg it of God: for though it is not the first means of getting Faith, (for we cannot pray in Faith, till we have Faith) yet our Saviour Christ hath taught us, by praying for Peter that his Faith should not fail, how we should get our Faith increased and established. So the man, Mark 9 24. Lord help my unbelief▪ and the Disciples, Lord increase our Faith. If we ask the holy Ghost, it shall be given us, Luke 11. 13. and how much more the graces and gifts of the holy Spirit? john 16. 23.  
Fourthly, often medi●ate of the unchangeableness of God in his promises in themselves, to others, and to ourselves, and the experiences that we have had of God's goodness to us, and of the truth of our hearts to him.  
Fifthly, society and conference with our fellow-brethrens; especially some experienced Christian or faithful Minister, and revealing unto them our doubts, is a notable means. For they may much confirm us by their counsels and consolations fetched out of the Word, and by their own experience laid before us; for it avails much to our comfort to hear that others have been in our case, and yet now strong in Faith. As its in bodily ails, so in the spiritual, & job 4. 3. 4. Rom. 14. 1. O there may be much good gotten this way, and especially by visiting the sick, and beholding the faith and zealous resolution of any in trouble, pains, death, imprisonment, &c.  
Sixtly, fruitfulness in good works is a notable means to strengthen Faith, when we be plentiful in well doing, ready to every good word and work in our general and particular calling, to God, to men, &c. For as the Sun heats a wall, and being heat, it beats, back, and increaseth the heat of the Sunbeams; so Faith brings forth good works, & good works increase Faith: for they be strong arguments to us of the truth and soundness of our Faith; and therefore the Apostle exhorteth unto them, 1. Cor. 15. Wherhfore be steadfast and unmoveable, always abounding in the work of the Lord. This being added as a means to make us steadfast. A barren life can never have a steadfast Faith: Also walk close with God, as constantly in one thing as in another, not taking liberty to break off our Christian course and communion with God when we list: but we must hold fast, awaking with God, walking, with him all day, locking to our hearts and ways at home, abroad, alone, in company, in prosperity, in adversity, and so when we lie down at night making even reckonings. And if we fail in any thing, we must humble ourselves, and crave pardon, and never cease till we be reconciled.  
On the other side, if we can walk carelessly, and diverse days or weeks want our communion with God, our faith will be weak; but constant walking with God breedeth strong faith. And therefore we are to be exhorted to the use of these means. And the lazinessc of many Christians is justly to be rebuked, who are content with a weak faith long together, and that when they enjoy the means of getting more.  
If they can but prove they have any faith at all, they much wrong themselves, in not looking for increase.  
O how ill do these provide for themselves! If God should lay greater trials on them than they be fit to bear, and they be at their wit's ends, it were just; seeing he need not to fit their trials to the strength they have, but to that which they might have had.  
But if we have used all means carefully, then let us content ourselves with that portion which God will given us, and assure ourselves, that he will never try us beyond that he will enable us to bear, 1 Cor. 10. 13.  
Strong faith, 
Strong Faith.  is when a man is full of knowledge of the Scriptures, and so able to resist and meet with temptation laid against him; and withal is strong in apprehension of the love of God, and his promises: so that having got hold, he will not be beaten off, nor let go, but holds firm and fast; so as you may as well wring a club out of a Giants hand: as it is said of Romanus, noon could wring the staff of faith out of his hand. So Revel. 2. 13. the Angel of the Church of Pergamus could not be drawn to deny the faith, though he dwelled where Satan's throne was.  
Yea, he that is strong in faith, so believes the promise of salvation, as he is fully persuaded of it, and that Christ loved him, and gave himself for him; that there is no condemnation to him: yea with Paul, that neither life nor death, Angels nor principalities: and Rom. 8. 38. 39 He believes also the other promises firmly of protection and defence, though much be objected against it, as David, that God was his shield, rock, strong tower; and though an Host pitched against him, Psal. 27. 1. yet because God had promised that he should be King after Saul, he believed noon could prevail against him. So likewise he saith, Psal. 23. 4. Though I walk through the valley of the shadow of death, I will fear no evil: and Psal. 2. 1. he sheweth that which also himself believed, that all the oppositions of men were but in vein against him.  
So when all goes against him, 〈◊〉 he believes God cannot forsake his. And so job, Though he kill me, yet I will trust in him. job 13. 15. Thus Asa, 2 Chro. 14. though there were so great odds against him, yet he believed; and so also jehoshaphat. So that God will defend his, as we see in the example of Daniel, and the three Children, who believed even above belief, and so were delivered.  
Thus Mordecay, Ester 4. 14. believed strongly, that though the likeliest means should fail, yet God would raise up deliverance to his people (to whom he had made covenant) some other way.  
The Martyrs likewise had this strong faith, as she that said, If you take away my meat, 
Elizabeth Young.  God will take away my hunger.  
So the two yongue Davyes that answered their father, If God sand us no meat, he will sand us no hunger.  
And others that forsook all, and said with Paul, Act, 20. 24. Neither count I my life dear unto myself, so that I may finish my course with joy.  
Such a faith was in Doctor Tailor that said, he missed but two styles before be should he at his father's house: also, We shall have a sharp breakfast, but a joyful dinner, &c.  
This strong faith is not gotten at once, 
Not gotten at once.  nor at first; but as the bodily stature is by insensible degrees, so and much more is the spiritual growth of faith, not run up at once in a night, as jonahs' gourd, but by degrees, and after good time and continuance in the use of the means after frequent witness of God's spirit. After many experiences of the truth of our own hearts to God in hatred of all wickedness, resisting profitable and pleasing sins, doing painful duties constantly, and such as we have had no thank for our labour in doing of them; these prove to ourselves, that we are the Lords: After many bickerments and combats, and after many experiences of the love of God to us, of his presence with us, hearing our prayers, defending and delivering us, &c.  
This strong faith is not of a novice, but of a valiant Champion. Experience breeds hope that maketh not ashamed: as David by experience of kill a Bear and a Lion grew resolute, he should kill Goliath; and Paul, 2 Cor. 1. 10. Who hath delivered us from so great a death, and doth deliver us, in whom we trust he will yet deliver us.  
A Soldier at first is fearful; but after upon experience of many victories and escapes he groweth courageous. So we.  
And God seethe not fit to given a yongue beginner a full assurance; for it would be to him as a great sail to a little vessel, to pull him under water: his corruption would take occasion hereby of hurt; and therefore he bringeth men to it as they be able to bear it.  
Now that we may the better discern it, I will here set down some notes of a strong faith: and first, 
Notes.  he hath peace, yea an habituate peace with God, peace that passeth understanding, and joy of the holy Ghost; and this the Apostle prayeth for, Rom. 15. 13. The God of hope fill you with all joy and peace in believing. So that fullness of faith breeds fullness of peace and joy, and also boldness to come into God's presence, Ephe. 3. 12. He●r. 10. 22. 〈◊〉 us draw near in assurance of 〈◊〉, &c. It makes us to cry Ab●● Father It breeds love, yea great love to God, for faith work; by love, Gal. 5. 6. So the Apostle, The love of Christ constraineth us, 2 Cor. 5. 14. Yea the top of love, that is, zeal for the glory of God.  
Another sign is fruitfulness in good works and well doing; and constant close walking with God.  
Strong faith is not carried away; though never so many and so great ones teach contrary, or labour to remove the believer, yet he is settled, established, and rooted in the knowledge and love of the truth: he is not to choose his Religion; not, he hath go to work upon better grounds than so.  
He contemneth the temptation of multitudes, customs, examples, and let never so many be of another mind or course, they move not him: though they wonder at him like an owl, he can pity them upon good ground, and in Faith. When some bait at him, some persuade and pity him, and wish his eyes were opened, and, we wish you good, yet is not he unsettled: As we see in Elias, who stood firm though there were four hundred false Prophets against him and the people.  
So amongst the holy Martyrs, some poor women have stood out against all the Doctors that opposed them. They are not shaken by the Apostasy of such as have been great Professors or Preachers, 1. john 2. 19 For noon are fallen but the child of perdition. Therefore they are not unsettled, though many fall away, yea Professors or Teachers.  
A strong Faith despiseth the offers of profits, pleasures, honours, to forsake his Religion; he will not be enticed and told away like a dog with a crust, he hath assurance of other manner of things already, which he will not loose for all the world: as we see in Moses, who refused to be called the son of Pharaoh's daughter: and as for reproaches, troubles, persecution, he cares not for them; if they come and threaten prison, fire, faggot, this stirs not him, he is resolved, and is as Mount Zion that cannot be moved, but standeth fast for ever, 
Heb. 12. 2.  Psal. 125. 1. He endureth the cross and despiseth the shame, and saith with Paul, 
Act. 20. 24▪  my life is not dear to me: And I am not only ready to be bound, but to die at jerusalem for the Name of the Lord jesus, Act, 21. 13. He sticks to the Word, and builds not on man; therefore though others fall away, yet he stands fast. As the woman that being told her fellow prisoner was altered and of another mind: If she be, saith she, I built my Faith not on her, or any other, but upon God's Word, and that is not altered I am sure.  
If he have a promise from God, though all seem to be against it, yet he relies upon it: though it be delayed, yet he waits, and saith, though It tarry, wait, and it will surely come, it will not tarry, Hab. 2. 3. He fears not troubles, but knows all comes through his father's hand, and that man and devil cannot do what they would: and therefore he goeth on comfortably to day, to morrow, and to the end. In his worldly dealings, which are of most weight, he useth the means and depends upon God for success. If he be in trouble, he hastens not out by unlawful means; as David would not kill Saul to shorten his troubles, nor hasten the Kingdom to himself.  
If he have small or no means, yet having God's Word for him, he is not discouraged, as Asa, jonathan, and his armour bearer, and joshua compassing jericho; his heart is fixed, he believes in the Lord, he will not fear; and if heaven and earth should go together, yet (as David) he would say, Psal. 27. 3. The Lord is my light and salvation, whom shall I fear? &c. And Simeon's nunc dimittis, and Stephen's prayer, Act. 7. 59 Lord jesus receive my spirit. He can think of death without any prevailing fear, and of the grave, saying with Paul, I desire to be dissolved, Philip. 1. 23. He looks beyond the grave to a joyful resurrection.  
So he can think of the day of judgement, and say, Welcome Lord jesus: and though it be the terror, or may be of the world; yea and weak Christians shake at it, yet he fears it not, but can think of it with joy.  
This is a most excellent thing: Any Faith is a jewel unvaluable, but a strong Faith carries a man through the world like a Conqueror, as our Saviour Christ saith. Mark. 9 23. All things are possible to him that believeth. What a blessed thing it is for a man to live in such a continued constant peace with God, boldness in his presence & inward joy! It's a corner of heaven to be zealous for God in a man's place, to be fruitful and abundant in good works, able and ready to comfort many and support the weak, to live without a slavish fear of God or his judgements, to stand immovable when others be shaken, to be without fear of death or judgement, and to be eased in all one's matters, living by Faith; when means be used, then to be quiet.  
The strong believer is as Samson; he breaks all bands of temptation, as straw, lays heaps upon heaps: he is like one of David's Worthies, like David himself, that having got experience fears nothing; he walks up and down the world like a Giant, higher by head and shoulders than most men, with a strong shield in his hand that the devil himself cannot pierce, but it quencheth his fiery darts, and also getteth victory against the world by his Faith, breaks through an host, and leaps over a wall, breaks a bow of steel. It is as fare better than a weak Faith, as a rich man's case, that hath for all needs; for diet: as if his mind stands not to one thing, he hath another: so in his beer, or if need be can call for a cup of wine; so for his apparel, as the weather is: he hath in time of sickness wherewith to sand for a Physician; he hath for all needs, he can given to one and lend to another. If he list not to go afoot, he can take his horse. And great odds there is between such a state, and of a poor man that hath for mere necessity, from hand to mouth, and that very barely; and alas, wanting many things, would be glad to have those things which would relieve his necessity. Or such a difference there is between them, as is between the case of a hearty strong man that can go, ride, work, travel, and is hearty without complaint, & another that cannot go two or three miles, but is so faint and distempered, that he is the worse after it a good while; or a woman that cannot put out herself for faintness, or if she do a little, it is with much trouble, and hath many ails and complaints.  
The Use is, 
Use 1.  that every man try whither he have this strong Faith; and the rather, because there be some that think they have it, who are but like rogues, that have a sergeant pass, made by themselves or some other in an alehouse, or under a hedge.  
There be some that having stepped out of a lewd and bad course, and being stung a little with the terrors of the Law, presently have fallen to lay hold of the promise, and so all at once have been so fully assured, as they have had no doubts. They imagine that they are able to deal with any body, and think themselves fit and able to control & censure any.  
These make more haste than good speed, they fly ere they have wings, and are like a swaggering fellow with Beer in his crown, who it may be, as soon as he is out of his Inn, falls a galloping, and leaves other men behinded, but ere he hath rid seven or eight mile, his horse is tired, and those whom he had outstripped, overtake him, and get to their Inn in peace and good time, when as he is abroad in the highway.  
The Bird that ventures out of the nest ere she hath wings, the Kite or Buzzard catcheth her; so the devil desires no better booty, than such a proud overhasty person: for as we have seen by experience, they not knowing themselves, nor the corruptions of their own hearts, nor having had experience of Satan's temptations, he pulls them either into some odd opinion, or else into some soul sin, as to uncleanness, covetousness, or such like. Howsoever, some of those, as I have noted, have by their sin been humbled, and begun better, and so in time have come to somewhat, when they had paid full dear for their haste.  
Some never come to good, but as their Gourd sprung in a night, so it perished and withered in another.  
Is it not monstrous for a novice, a yongue child new borne to be a man? seen you ever a child borne with a beard, or all his teeth? yet this is the like case.  
If a child new borne should scramble out of the Midwife's hand, and run about the chamber, would it not scare all the company? So is it with these that will make such great haste.  
These be like some proud yongue man, that hath bought out some of his years, impatient of service, and will set up, and have a shop as good as his Masters, (the first day) who hath been a shopkeeper these twenty years, and not having stock, takes it up of trust, or borrows upon usury, and within a few years he is blown up for debt.  
Another that served out his time, and knew what belonged to it, he sets up with a little of his own, with one or two of the commodities that belong to his trade, and waits upon God, and gets up by little and little, and his shop mends every year.  
Some other ignorant and carnal people will say, they are fully persuaded of their salvation; o, no man can make them blank: but try these by the notes before spoken of, and there is no such love to God, zeal to his glory, fruitfulness in good life, no such comfortrablenesse in affliction; but though they be very bold and full of comfort in prosperity, yet they are soon nipped in the head in affliction: like a base swaggerer that makes a stir in an Alehouse with great words, as if he were some Champion, and being sent to wars, or dealt with by a man indeed, his heart fails him; so these when they are put to the trial their hearts fail, and when death and danger appeareth, they are afraid to die. And such again as were never seen to given any such regard to the Word, or any careful attendance on it, or the Sacrament, or any good company; their strong faith, is but strong presumption, it will not abide the touchstone.  
If any have this strong faith indeed, let them enjoy it, they have that that few have: and let them nourish it by the means, by fruitfulness in well doing, and keep close to God, and get more to it; for the time may come, that all may be little enough. David as much as he had, yet had noon to spare: and if job had had a little more faith and patience than he had, it would have done no hurt.  
Now the means whereby we may increase from a weak to a strong faith, are, first, with all diligence and care to attended on the means, public and private, as hearing the Word, prayer, receiving the Sacrament, reading, meditation and holy conferences.  
Secondly, the often experience of God's love shining in all his benefits: which being carefully observed, will assure us firmly of the continuance of it, seeing he is immutable and unchangeable in his goodness.  
Thirdly, we must daily approve our love towards God by our obedience, both active and passive, being ready to do & suffer any thing for his sake. For our love towards him will assure us of his love towards us, seeing it is an inseparable fruit, and effect of it.  
Fourthly, we must carefully maintain our communion with God, and walk close with him, carrying ourselves holily and righteously, as in his sight and presence. And if through frailty we step away, we must recover ourselves speedily, and rise out of our sin by unfeigned repentance, and so renew our covenant with God, by renewing our faith in his gracious promises. Fiftly, we must often and seriously meditate on God's saving attributes, as his goodness, mercy, omnipotency, and truth in his promises, and on the all-sufficiency of Christ's merits and obedience, which are the foundations upon which our faith is built, and will never fail us, though we fail in many things on our part. Lastly, we must be fruitful in well-doing, and in the practice of all Christian duties towards God, our neighbours, and ourselves; for a barren life and a strong faith cannot stand together.  
Now let such of us as be without it stir up ourselves to use these means whereby we may attain unto it, by considering the excellency of it, and what need we may have of it, and labour to come to it, especially seeing God gives us means of much faith.  
Let us strive to attain unto the best measure, and to exceed ourselves. This strong faith is so excellent and needful a thing, that the Apostle prayeth for it, for the Ephesians, and commends it in the Thessalonians that their faith did grow daily, and exhorts the Colossians unto it, Chap. 2. 7. Again, consider that hereby we shall given and bring much glory to God, many ways, as might be showed: and that we shall provide wonderfully well for ourselves, and shall do much good many ways to others. This world is opposite against goodness, therefore if we will hold on zealously, we must get strong faith. Besides, we know not what we may meet with. Folks provide not for the present or forepart of their journey only, but for time to come, and therefore they wear Boötes, and carry a Cloak, and Hood, when they have no present need of them, not knowing what weather may come.  
In the next place let us consider, 
So Faith perfect.  that though there be a strong faith, yet there is noon perfect and without temptation, but with some doubt. They that have the strongest faith, may be assailed sometimes, though usually they quell them; and sometimes they may somewhat disquiet and hurt them, and yet afterwards turn to their good. The healthful man, may yet be shaken with two or three fits of an Ague, that may make him take to his cap; and doubting is not mixed with his faith, although it opposeth it.  
For Faith is of the spirit, and the regenerate part, doubting is of the flesh, and part unregenerate, and they continually fight the one against the other. And the devil also will watch his time to oppose it. Neither can there be any perfect faith, because we know but in part, and therefore believed but in part, Cor, 13. 12. Some remnant of corruption and of unbelief will remain, in some more, in some less. and though usually faith get the mastery of doubting, yet sometimes the devil or our unbelief will watch a time to do us a scare. The Flesh lusteth against the Spirit, and the Spirit against the Flesh, Galat. 5. 17.  
Though Abraham were the father of believers, yet by persuasion of Sarah he took Hagar, &c. Rebeccah believed jacob should have the blessing, and God would have it so; yet seeing Esau so near it, her Faith failed, and she holp it forwards with a lie.  
David likewise who so strongly believed, as appears in the Psalms, and by his resolution not to meddle with Saul, yet 1. Sam. 2 7. 1. his Faith fails, so that he said in his heart, I shall now perish one day by the hand of Saul, though he had God's promise to the contrary: and said in his haste all men are liars, Psal. 116. 11.  
O, great difficulties or long delays, be often the foils of Faith, and will try a strong Faith. jobs Faith failed him when he cursed his day: Moses his Faith quailed at the Rock: Eliah would be dead, that famous believer, who had raised the dead and shut up heaven: Asa, whose faith was great, 2. Chron. 14. yet chapped 16. his faith failed foully.  
Martha believed that if Christ had been there, Lazarus had not died, yea and that he should rise again at the last day; yet when our Saviour Christ went to the Sepulchre, and bid put away the stone, as going to raise him, 
joh. 11.  O Master (saith she) he stinketh: as though he had not been as able to raise him from the dead, as to preserve him from death whilst he was living.  
Sometimes God will leave his to a temptation, to show them what they be in themselves: and therefore judge not any rashly in whom we have or may see some weakness: they may be excellent believers, and shall recover themselves again. If thou see any in time of persecution recant, yet judge them not, tarry but a while, and ye shall see one come within a few days and renounce his recantation, and burn that hand first that wrote it; another going into the Church, and casting down the host, and cutting off the Priest's hand in revenge of himself for recanting.  
Let therefore those that have such a faith, 
Use.  as they have no doubting, nor never had, (which is the case of diverse) know, that they never believed that never doubted. A man were as good say, he were perfect and without any remnant of corruption. When many of God's faithful servants with much labour and many fears, have got a poor faith, have they got a perfect one they know not how? no, such a faith is too cheap to be good.  
2. Again if we have held the assurance of God's love firmly a good while, yet if after it come to be set upon with doubting, marvel not, nor be discouraged. Nay if you resist and ovecome, it is a good sign of a strong faith; for he is not known to be a strong man that was never set upon, but he that hath had strong adversaries, and yet got the day.  
3. Moreover, never make account that the Bridegroom shall ever be with us, but that a time will come when he shall be taken from us. Therefore as the Mariner in a calm looks and prepares for a storm, so let us use like wisdom in this case: our faith shall then appear when it is so tried.  
4. Finally, do not rashly judge of such from whom thou hearest some impatient speeches, while they were minding their pain; or some doubtful speech, as, Do you think God will hear me? that I am his? that I shall hold out to the end? For did not David use some such weakness? judge them by their usual speeches and behaviour, and think if thou wert in his or her clotheses, that thou shouldest show much more. Many have stood strong in some temptation, and after have showed weakness in fare less. We must not think hardly of any of God's servants, Ministers, or Christians, that show at a time some weakness: judge them not, they will judge themselves fast enough.  
On the other side, if any now after much heaviness and long and earnest seeking, have got fast hold, and are now full of comfort, yet do not promise' you shall ever hold it thus, or ever be at the top, or that it will ever be full sea. Say not as David, I shall never be moved, Psal. 30. 6. jest if doubts come again, we call all into question. Not by no means, if you doubt of God's favour, say that you never made any other account, and make use of your former comforts, and hold by them. Resist and you shall overcome, and know that ever and anon such things will be: yea you may be set upon on the death bed, as diverse have had combats; sometimes after the Word or deep meditation of God's mercies, or after the Sacrament; how strong and confident do you feel yourselves? O how you could do any thing for God, even go through the fire, yet it may not always be thus.  
Nay lastly, take notice of a worse point yet, 
Strong faith may be weakened.  to wit, that a strong faith may not only have some doubts, but may be shrewdly oppresled, yea much diminished, at lest in respect of the acts and operations of it. He that had a strong faith, may come to have but a weak faith, and so he may die (in his own sense, at lest in outward appearance) in a far worse case than he was sometimes in his life: or so he may handle the matter, as he may recover himself again, as David and Peter did, whose faith suffered shrewd Eclipses, yet got up again in time. But Asa, I am persuaded in his latter days, was in worse case much, than formerly he had been in. We see the first part of his reign much commended, the latter much worse: and much unbelief he shown, as 2. Chro. 16. in hiring the King of Aram, trusting in Physicians, and putting the Prophet into prison. This is a pitiful thing, like a Crab to go backward. Some of weak have become strong, but of strong to become weak is a heavy case; as for a man from wealth to fall to a poor condition. For as one that hath been rich can worse endure poverty than they that never knew other; so he that hath been wont to have peace with God, joy and life to good dveties, can hardly bear the want of them.  
Now the causes hereof may be, 
Causes or means.  either want of the means which are taken from him, or he go from them; no profitable or usual Ministry of the Word; the Sucraments but once or twice a year administered and received, no good company: shut up a strong man, and dye● him thus, and his strength will soon abate.  
2. A second cause is falling into some soul sin, and not hasting out of it, but lying in it, as David, 2. Sam. 12. or a frequent giving way to ones corruptions, not lamenting, repenting, or reforming them. As fruitfulness in good works strengthens faith; so barrenness weakens it.  
3. A third cause is presumptuously to get out of trouble by unlawful means, weakens the faith shrewdly, especially not hasting out of it by through repentance.  
4. A fourth cause is love of the world, and multitude of dealings: many that at thirty, and a while after were in good case, after fall to great dealings, have many farms, or have the world coming in in abundance, and so do woefully abate and fail: I have heard of many in their yonguer days, that have seemed very zealous and full of grace, who have shrewdly abated in their later times.  
Now the signs of it, 
Signs.  are sleepiness of heart, no life in Christian duties, some times use of the means, but with no zeal. How did David do duties all that three quarters after his fearful falls? much like the poor Christian who gave thanks, when he went to eat of his stolen mutton.  
Another sign is the staying of the sensible work of God's Spirit.  
Likewise a continual discontent, unquietness of mind and conscience; no mind to the company of the people of God;  
Fear of death, the which is a fearful estate, whilst the poor Christian liveth in it, howsoever God of his free mercy, at last recovereth him out of it.  
What then, 
Use.  is there no help or remedy for this? God forbidden we should say so. That God that pardoned at first, can and will have mercy upon him again, though he have played the prodigal: for the love of a father reaches fare. But yet it will cost him the setting on. As if a father set up his son the second time, it it will be with some checks, and upon his humble svite, and it may be he must bring some of his kindred to pled and entreat for him: So is it with the poor Christian in this case.  
They then that have suffered this loss, had need make a gathering, & get many good Ministers and Christians to contribute their prayers and counsels to help them up again.  
For it is possible to be recovered (as we see in the example of David) though with much ado, as appeareth Psal. 51. therefore be careful to see continually what hath cast you behinded hand: Daily judge yourselves for your sins, till you feel your heart relent and wax tender in some sort: get under the dropping of a profitable and settled ministry.  
Use the help of the Lord's Supper: and if ordinary means prevail not, add thereunto extraordinary; shake off too much dealings, and the delight of the world. And when thou art once recovered, walk more watchfully and warily ever after.  
Some have thus recovered themselves; some that in their time were excellent, have proved very obscure, and much ado they have had to crawl to heaven, that if they had been taken away twelve or sixteen years before, would have go with full sail. And this may be a cause why God therefore takes away so many, when they be at the best.  
Secondly, let them not that yet hold their own, be high minded, but walk in fear. Beware of these things before spoken of; else you may fall from you excellency.  
Cling to God, be constant in the means, that so you may never know what belongeth to this woeful state: for as some die in it with little comfort, and have much ado to be comforted on their deathbeds, so some have recovered, but it hath cost them dear first.  
And thus having spoken of the nature and degrees of Faith, I will in the next place speaked of the properties of it. And first I will show the excellency of Faith. And this might be showed first by the Author of it, in that it is not the work of Nature, or of ourselves, nor yet of man or Angel, but of God only. But of this I have already spoken.  
Secondly, it might be showed by the difficulty of obtaining it but of this I shall have occasion to speaked hereafter. And also by the rareness of it, in that few ever have been true believers, Esa. 53. 1. And when the Son of man shall come, shall be found faith upon the earth? Luk. 18. 8.  
But I will not insist upon any of these, but rather show it by other arguments. And first by that honour which God hath put upon it. Secondly, by the unspeakable benefits which by it are derived unto us. Thirdly, by this that it brings much honour to God, and is also very profitable unto others, &c.  
First, God hath highly honoured it, in that he hath made it the only instrument of our salvation, there being no other condition of the Covenant of Grace, but believing, joh. 3. 16. Marc. 16. 16. &c. And whereas there are many other excellent graces, yet noon of them are appointed to apply Christ, and to be the instrument of our salvation, but faith only. And whereas the greatest venture in the world, is the coming of our souls safely unto heaven, of this, faith assureth us, and that upon good, yea the best security, namely the Word and faithfulness of God.  
Secondly, it is that whereby Christ jesus and all his benefits are made ours; whereof it is said Rom. 5. 1. We are justified by faith, viz. Christ's righteousness made ours by faith. As our sins were made his by imputation; and he bore the burden of them, so his sufferings and obedience are made ours, and we justified thereby, Hab. 2. 4. The just shall live by faith. As without faith we have nothing to do with Christ, so by this he and all his benefits are verily and truly made ours: and is not this an excellent thing that entitles us and puts us into possession of Christ jesus and all his benefits? It is more than if we had been a kin to Christ, had had him in our arms, lived in his company, than if we had heard him daily, had eat and drunk with him; nay than to have been his mother, sister, or brother, Mat. 12. 48. 49.  
By faith our persons are made pleasing to God, and our works acceptable: for while we be in our own filthiness, God cannot abide us, and our best works are abominable.  
It is said that God had respect to Abel and to his work, and that by faith he offered a better and more acceptable sacrifice than Cain: his might be as good for the outside, but abels was accepted, because it was done in faith by a believer, the imperfections thereof being taken away in Christ.  
4. By it we are united to Christ, and made one with him, flesh of his flesh, and bone of his bone, Ephes. 5. 30. lively members of that body whereof he is head: and so as we have thereby right to his benefits; so we draw sap and virtue from him, to die to sin and live to righteousness, without which faith and union we be dead in trespasses, and can do nothing. An imp not grafted into a stock, but lying by, withers, and never bears fruit, but is for the fire: so are we without Christ: and as a wooden leg receives no sense or motion from the head; it is but tied on with points, so we without faith; and is not this an excellent thing that makes man a member of Christ?  
5. It is the root of all other graces. Hence comes peace: for being assured of God's love unspeakable, and our pardon and salvation, it banisheth fear and terror, and peace comes in stead of it, Rom. 5. 1. yea and joy, as Rom. 5. 2. yea Rom. 15. 13. The God of hope fill you with joy and peace in believing, yea as Phil. 4. 7. peace that passeth understanding, and 1. Pet. 1. 8. joy that is unspeakable and glorious. That as it is unspeakable terror to be under our sins and the wrath of God; so unspeakable joy to be reconciled unto him: so it breeds boldness in God's presence, Ephes. 3. 12. and is not this a goodly matter? yea and that at the day of judgement, when the proudest and boldest sinners shall with hills to fall on them, Apoc. 6. 16. as in this Epistle, cap. 2. 28. yea it will 'cause greater boldness than was in Hester to Ahashuerosh. It will bring Christ into our arms, so as we may say with Simeon, Lord, now lettest thou thy serva●t departed in peace, &c. And as Joseph's brethren come to him with confidence when Benjamin was with them: so we to God when we bring Christ with us. Hence comes love to God, as it must needs: the love of Christ constrains, 2. Cor. 5. and 1. Pet. 1. 8. Whom though ye see not, yet ye love him: and he shows the reason, because ye believed in him. So Luke 7. 47. the woman that knew that many sins were forgiven her, she could not tell how to love enough: and David, Psal. 103. 3. Bless the Lord, OH my soul, who forgiveth thee all thy iniquitles: and Psal. 116. 11. also, What shall I given unto the Lord for all his benefit: towards me? So also it will work in us love to our brethren for his cause, Gal. 5. 6. faith worketh by love: which is ready to show itself upon all occasions, according to the measure of our faith; to their souls, and bodies, forgiving wrongs, yea forgiving till seventy times seven times, Luke 17. 4. which made the Apostles to pray for it, Lord increase our faith, ver. 5. It breeds thankfulness: and hence also comes patience, an excellent grace, when faith tells us that it is of our merciful father that we be afflicted for our good, and that he will lay no more on us than he will enable us to bear, 1. Cor. 10. 13. and that the end shall be happy. These things keep us from murmuring, and from using unlawful means, or sinking under our troubles. Some have spoken of a stone, that being cast into the sea in the greatest storm and rage, would calm it presently; but to be sure, faith calms the heart where storms and temptations have been greatest. It is the loadstone that looks ever to Christ, as that doth towards the North; and as that draws iron to it, so doth faith join our hearts to Christ. It is like the flower of the Sun, which turns ever toward Christ, as that doth towards the Sun: yea, what should I name particulars? for hence comes all obedience. Heb. 11. 7. By faith Noah obeyed in making the Ark, which was a difficult thing; so Abraham forsook his country, and offered his son.  
It purgeth the heart, and chaseth away the love of all evil, and brings in the love of all God's commandments, and breeds obedience to any thing that God shall require, Psalm 119. 8.  
It makes us not only willing to obey God in doing, but even in suffering; to count house, land, wife, children, liberty, to be nothing for the love of God, but to stick to Christ though we loose all these.  
To confess with boldness the Name of the Lord jesus, and his truth, though with never such peril.  
It caused the mother to sand away her child that morning, to another nurse, when she was to go to execution; and another to stand by, and see her child grievously tortured, saying, I never held child better bestowed, and thanking God that ever she bore him: And to forsake them cheerfully, as did D. Taylor and Cuthbert Simson, who seeing his wife and children in the way as he was going to the stake, and feeling some yearning of bowels, rebuked himself, saying, Ah flesh, wouldst thou hinder me in my journey? well, go to, thou shalt not prevail.  
It made the Martyrs endure torments, and to neglect father, mother, wife, child, to follow Christ. See Heb. 10. toward the end, and Heb. 11. toward the end. It made Moses forsake Pharaoh's Court, and to choose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin, Heb. 11. 25. It made many kiss the stake, clap hands in the fire, and to thank God that they were worthy to suffer for his name; saying, that though they had a sharp breakfast, yet they should have a joyful dinner.  
6. It is that that makes the Word, Sacraments, and our prayers profitable to us. The Word when it is believed, and particularly applied to our selves, than it profiteth us; as contrarily, Heb. 4. 2. The Sacrament of the Lord's Supper doth us no good without this; but only offers shells and outward signs to our condemnation, not discerning the Lord's body; so guilty of the Lord's body, and to eat our condemnation, and so it becomes to us like the cursed and bitter water. Faith is the eye, hand, mouth of the soul, and therefore without that, the Sacrament cannot profit. So our prayers made in faith prevail much, jam. 5. 16. but nothing without it. jam. 1. 6. 7.  
7. It is a notable means to further us in our journey towards heaven, to keep us safe from the mighty adversary of our souls and salvation; A shield to quench his fiery darts, Eph. 6. 16. 1 Pet. 5. 8. Your adversary the devil as a roaring Lion goeth about, whom resist. steadfast in the faith. And this might be showed by instancing in sundry of the temptations of the devil, which faith quencheth, and like a shield keeps them from piercing the heart.  
It is the victory that overcomes the world. 1. the manifold ill examples of the multitude, which like a raging stream bears down all before it; but they that are grounded fast in the faith are not moved by them.  
The alluring and sweet baits of the deceitful enchanting world, which are most strong and dangerous: therefore whereas Heb 11. 37. it is set down, that they were tempted; among other sore temptations, that is named for one.  
Thus the Martyrs were tempted after this manner by the world. Play a wife man's part, save yourself: if you will return to the Church and abjure, you shall have this and that promotion, &c.  
Moore by the enchantments of this strumpet have been beguiled, than by the threats: Faith scorns that any base transitory profit or pleasure should draw his heart, that believeth, from God, or from a good conscience, or to cell his peace and hope of heaven.  
So it overcomes the frowns, threats, and uttermost wrongs that it can do, despising the cross, and enduring the shame; contemning any temporary affliction in respect of the love of God, and Christ jesus, or hazarding his part in the eternal happiness. Thus the Martyrs (as Romanus among the rest) overcame their adversaries, and made them weary, when as they could not tell what to say. If a man had enough of this, he might go through whatsoever. The only conqueror indeed is the believer, to whom nothing can come too difficult, to do, to suffer, yea that would pose all the world to do. So it fenceth us against the temptations of sin, that arise from our own corrupt nature: Shall I do thus and thus, and sin against my God and merciful Father? It draweth virtue from Christ to mortify sin: It challengeth the promise that saith, sin shall not have dominion over your mortal body that you should obey it is the lusts thereof, Rom. 6. 12. It gives much glory to God, by believing things because he hath said them, to reason incredible, in nature impossible, puts to his seal that God is true. It gets upon the head of reason, when it is at the farthest, and sees quite beyond it, and claps the hands, saying, It is so, it is so.  
In Nature's school we conceive first, then believed; but in God's, we believed first, and then conceive: conceive what we can, and what we cannot, believed and admire.  
Thus we believed the Creation of the world of nothing, which most Philosophers gainsay, affirming, that of nothing nothing can be made.  
So when we be wrapped in troubles, and compassed about, and see no way out, yet to believed I shall have a good end; as Abraham for offering his Son: yet God had said, In Isaac shall thy seed be called. So joshua, and the people for the falling of the walls of jericho; and Heb. I1. 1. It is the substance of things hoped for, i e. gives a being (to us) unto things that as yet (in themselves) have no being; and the evidence of things not seen, that is, a clear demonstration of things that be not seen. Thus we believed the resurrection of our bodies, and eternal life after this.  
Hereby now we believed the rvine of Rome, though she seem to prevail, and get the upper hand.  
Hereby we hung upon God, when we see no likely hood or way of help or deliverance; so as we can say, I will trust in him, though he kill me, job 13. 15. and in long delays, yet faith holds.  
9 Faith is exceeding profitable through all our course, and in prosperity many ways, but especially it is our odd friend in adversity. Another Simon to bear our cross. O it doth us Knights service; then it holds us up by the chin, that we sink not, as else we must: so that our head is above water, though all the body be under. I should have fainted, except I had believed, to see the goodness of the Lord in the land of the living, Psal. 27. 13.  
This we may see in jacob; for what had become of him when he heard of Esau's coming against him with four hundred men, but for his faith? It is true that God had made him a promise; but he had the comfort of it, because he believed it.  
So Nehemiah, when he looked so pale, yet finding a promise and believing it, he stayed himself upon it, Neh. 2. 2.  
So many amongst ourselves in diverse afflictions should sink, were it not for the faith of God's promise; much more the Martyrs in their intolerable sufferings.  
Our Saviour Christ was upheld by my God, my God, or else he had been go.  
10. And in the end of our life it is even as a chariot to carry up our souls to heaven, john 3. 16. That as many as believed in him shall not perish, but have everlasting life. As Enoch and Elias were translated (though not bodily as they) yet our faith translates our souls up to God, 1. Pet. 1. 9 receiving the end of your faith, the salvation of your souls.  
Now is not this an excellent grace that never fails us till it hath brought us to God, and makes death, which is the terror of the world, to be a welcome messenger?  
11. Yet further the names given it in Scripture, and from the Scripture show so much: For it is called justifying Faith, Rom. 5. 1. because it justifies us, which other faiths do not.  
Saving Faith, as Ephes. 2, 8. by Faith ye are saved: for some faiths be not saving.  
Lively Faith, in opposition to the dead faith of hypocrites, that draws no life from Christ, nor shows forth any life in godly first-fruits of good works.  
It is called Faith of God's elect, Tit. 1. 1. a rare jewel bestowed on noon but God's dear ones, such as he ordained to salvation before the world; not such faith as reprobates may have.  
Precious Faith, 2. Pet. 1. 1. of wondrous worth and value: no copper faith, but more precious than gold, yea than fine gold, 1. Pet. 1. 7. Yea, as Prou. 31. 10. a virtuous woman is said to be fare above the pearls, who is so commended for her faith which made her virtuous: and the wisdom so commended in the proverbs which proceeds from, and is joined with true faith, is not only better than silver, and much fine gold, but whatsoever else it can be compared unto.  
Most holy Faith, juda ver. 20. because it is a gift of God's most holy Spirit, and brings forth holy life, which it draws from our most holy head Christ-Iesus.  
12. It gets us a good reputation in the Church of, God, Heb. 11. 2. It sets us on to do such works of piety to God, and charity to men, as do procure us as good a report, as valiant men had a great name by their exploits.  
13. It obtains us many a temporary blessing and deliverance: as to Asa and jehosaphat▪ great victories, by their faithful depending upon God.  
It is not only profitable to ourselves, but to others also: i e. to our children. Even a professor of faith benefits his children, interesting them unto Baptism and the privileges of the Church. But true faith greatly avails the children of such parents, both because God hath made promise to be the God of such and also of their seed, besides their many faithful prayers.  
2. Yea to strangers, both for their souls and bodies, jam. 5. 14. sand for the elders, and the prayer of faith shall save the sick, i e. heal him, and restore him to health; yea if heo have committed sins they shall be forgiven. Yea to the very wicked it may obtain temporal blessings, as Moses his prayer obtained for Pharaoh, and for the murmuring Israelites, and Eliah for Ahab in procuring rain.  
In all these respects, who can but say that faith is an excellent grace? come gaze and look upon it, that you may admire & fall in love withal, as men do at the goodly house or sumptuous palace of some great man, or Prince, and such things.  
No merchandise to be compared hereto; he that hath it hath God for his Father, Christ his Saviour, the holy Ghost his Comforter, the Angels to guard him, creatures on the earth, the world itself, yea all things present and to come are his, and he Christ's.  
Compare it with other things that be excellent, and see it excelling them: what shall I compare it with, wealth, honour, authory, great birth? base things in comparison, not worthy to be named with things that be truly excellent.  
What then? knowledge of things humane and divine, especially great understanding in the Scriptures is excellent, yet the devil hath this, and the meanest believer hath a better gift.  
The gift of prophecy is an excellent gift, to open the Scripture, discourse of points of Religion and Faith, yea, and apply the same to the people's use; a very profitable gift, seeing it may convert many and build up more, yet this a reprobate may have.  
The faith of miracles is an excellent gift, & to cast out devils: he that had these would with Simon Magus be thought some great man, and such gifts were worthy great reverence, yet these a reprobate might have, Matth. 7. 22. Many will say to me in that day, Lord, Lord, have we not prophesied in thy Name, and in thy Name have cast out devils? &c. Yea, among other true and saving graces faith obtains the chiefety, as humility, love, patience, sobriety, which though they be excellent gifts, yet they apprehended not Christ; they breed not faith▪ but faith is the mother of them.  
We may therefore say of faith, as Solomon of the virtuous woman, Many daughters have done virtuously, but thou surmountest them all, Prou. 31 29. Her price is above the pearls; for this is a most precious jewel, and pearl invaluable.  
And as infidelity is the most odious vice, the breeder and mother of all sin, and doth most dishonour God, so is faith the contrary. Unbelief denies God the glory of his power, as if he were not able to fulfil the promise of his truth, or as if he were unfaithful; and makes a man flee from God, as Adam, and finally, makes Christ's coming into the world of no use.  
Here see and know who be the excellent ones in the world; o true believers, Psal. 16. 3. They are called the excellent. Pro. 12. 26. The righteous is more excellent than his neighbour, that is, who is not righteous: faith makes a man righteous, both by making Christ's righteousness ours by imputation, and secondly by drawing sanctifying grace from Christ.  
He that is not thus righteous by faith, we say of him as of Reuben, he is not excellent. Whatsoever wealth, honour thou hast, whosoever thou art, thou art not excellent; nay whatsoever knowledge, gifts, profession thou hast, without true faith, thou art not excellent, but a painted sheath, a gorgeous sepulchre: thou hast no part in Christ's death, neither is thy person or work pleasing to God, nor hast thou right to any good thing.  
But the true believer is excellent, as having attained to a rare jewel, and an invaluable pearl: as may appear if you look over the benefits of true faith before mentioned: yea though thou be poor and despised in the world, yet art thou happy. Be thankful to God, and whatsoever pains thou hast taken to get faith, yet be glad, seeing thou hast a rich pennyworth.  
Wonder that man having stripped himself of all his robes of his creation, should yet be restored to any such glory yet once again, and that God should ever bestow this on thee which is to so few given. Use all means to nourish this as thy jewel, as the Word, Sacraments, Prayer, good company, care to keep a good conscience: in all things walk worthy of so excellent a gift, stain it not by any sin willingly committed.  
And do thou know that hast it not, that thou canst never be excellent, till thou dost enjoy it. But alas what toiling is there for bafe things, when the most excellent things indeed are left unregarded?  
God open men's eyes, that they may see and seek after the things that are truly excellent.  
And thus having showed the excellency of faith, I am now in the next place to speaked of the difficulty of it, 
5. Difficulty of Faith.  and then of the lets and impediments from whence this difficulty ariseth. For as Faith is excellent, so (according to the nature of excellent things) it is not easy but hard to be obtained. It is indeed easy for one to say, he hath faith; but to have a true and lively faith indeed, is a matter hardly achieved. So jam. 2. 14. What doth it profit my brethren, though a man say he hath faith, & c? It is easy to say, I believed and hope to be saved by jesus Christ, but to believed indeed is very hard, that is, to believed upon good ground and warrant. For Faith is built upon the Word and promise of God, or else it is no true faith: and thus to believed upon the warrant of the Word is not so easy a thing.  
For this is not only not in our own power, but neither man nor Angel can work it, only it is of the operation of God.  
O, Faith is a thing most excellent, as making Christ ours and us the children of God, and as being the shield which quencheth the fiery darts of the devil, our victory whereby we overcome the world, and that hand which purifieth the heart in the precious laver of Christ's blood. And therefore it is another manner of matter, than for a man to say, I hope to be saved by Christ; seeing many of these, have no hearts purified nor lives reform.  
That is wrought by the ministry of the Word, sanctified by God for that end; but to work a blind hope, any means might bring men to that, or to say, I know I am a sinner, and hope to be saved by jesus Christ.  
Again, the way to heaven is strait, and few found it; and this faith is the way to heaven. Few attain to Faith, Isa. 53. 1. Who hath believeth our report? and, When the Son of Man cometh, shall he found faith upon the earth? Luk. 18. 8.  
It is indeed easy to presume; for that is of the flesh, & the devil helps it forward: but hard to believed.  
To make this plain to every man: you shall see that every step to faith is hard. Go over the way that God brings one to faith, even the work that the Law must do is hard. For knowledge, first, even that is hard, in respect of our blind and dull understanding; and especially our carelessness, in not giving our mind to get it, but have so many other things in our head; therefore few get any competency of knowledge, but are grossly ignorant.  
Much more is the particular knowledge of every man's own sins, wretchedness, corruptions, easy? O not, there is too much self-love in us for this, the proud heart of man cannot listen to it.  
Than for a man to be convinced in conscience, that he is the man that is so miserable and undone, to confess it true of himself without any longer posting it off to others.  
Next, to be stricken with terror upon this sight of our misery; O this is rare and hard to come to. O not, people can hear the Law, and their misery, and the judgements of God denounced against their sins, and yet not blank at all. Not, they have armour of proof to bear off that; hearts harder than flint, as impenetrable as a wall of brass; o not, their stout stomach will not come down. Nay, though God add crosses, yet it stirreth us up to rage, impatience, rebellion, rather than casts us down. The Law alone, ●oh it is but words, thunder without lightning, and when deeds come too, yet never the nearer most what.  
Ministers fear to preach the Law for terrifying men, and driving them to despair, but they need not in respect of that great security that reigneth in them. And yet if a man were come to this, were it not a great piece of work? a judas, a devil goes as fare, yet these think they go fare enough. And if they be thus terrified, yet how few never go further, ●ut outgrow it again, wrestle with it, or impatiently fall to ●heir own course? And if a ●an go no further than the ●awes working▪ he had as good ever have come to any thing ●t all, for he shall perish: and ●●ough the hard-hearted one ●●all speed no better at last than ●●e, yet he is quiet in the mean ●●me.  
Than come to the Gospels working. Is it easy for a man pressed under the terrors of the Law to be so much as kept from sinking, or taking any other bad course, by hearing general, that there is a help and remedy for sinners, but whither it be for him or not, he is uncertain?  
Than again for contrition: Is it a small thing to break the heart of a man for, or from his sin? O it is an invincible piece of work; a man will part with goods, children of his body, or any thing rather than from his lusts, or be brought to a deep dislike of his courses, and vexation with himself for them, to clear the Lord, and condemn himself, to become teachable and gentle, a scholar willing to be ruled by God i● whatsoever course he shall prescribe him.  
And then for him still to attended on the ministry of the Word, that he may see what God will do for him in time; Is this easy? And as he is scarce able to advice himself, so the devil makes him believed if he should tell others, he should discredit himself.  
Than when this poor man is wrestling and winding out of his bands, fain he would proceed to confess his sin, and cry to God for pardon (as he seethe need enough) and encouragement from God, so to do, and thus to unload himself: but then the devil blinds his eyes, hardens his heart, and stops his mouth that he cannot utter his complaint to God as he desireth, in any sort; but when he would, the devil brings confusion into his soul, that he cannot tell almost how to go about it. Indeed he doth it, but so awkely and coldly, as he is vexed with himself; and thinks, If I could mourn, and pour out my heart to God, I would not doubt of mercy; but I am locked up, I cannot do it. And at this pass the devil holds many a poor soul a good while without comfort: and though God doth accept the will for the deed, yet he himself is not so satisfied.  
Than when he finds that God means as verily to show him mercy, as he feels himself to stand in need of it, yet do you think it is easy for him to come to a thirsty soul after it? True, he seethe cause enough to thirst, finding himself quite empty, and seethe that if he have not mercy he must perish. It doth his heart good to hear of the promise, which is made to the thirsty, because they shall be filled, and they only. But now he cannot found such a thirst as he desires, but a fullness; he knows if he could thirst he should be satisfied, but he cannot found it: O, saith he, thirst requireth sense, yea it is the sharpest sense and desire; which I cannot found. Now though God wil● accept his desire, and given him both thirst and water of life too in time, yet in the mean while he is without it.  
Than come to the last point before believing: Is it easy to come to cell all, to deny ourselves, and take up our cross daily that we may follow Christ? o these beloved sins that he hath committed spiritu all fornication so long & so often with, now to part with them all for ever, is a matter of great difficulty. Is is true, for any good there is in them he might, but to our nature this is a hard work.  
Than when he comes to buy the pearl, to go through and strike up the bargain, to apprehended the promise, and apply it to himself; doth not many a one stand straining courtesy, and is full of fear, as thinking that it is not true to him, or that it is too good a bargain, seeing others carry away the pearl, but he holds it in his hand, but dares not put it up as his own? so that if God should not hearten and strengthen him, he would go near to loose it now when he is come to the upshot. Well, at last he fastens on it. But when he hath done so, can he hold it fast this week and next month? in a while is he not in his dumpts, doubting again and full of fears?  
Well, when he hath attained faith to believed the main promise, even of pardon and salvation, yet there be many other subordinate promises, as of perseverance, of sufficient grace to carry him through all difficulties and temptations, and is it easy to believed these? hath not the poor child of God some toil with this, when he believes his salvation, and yet sometimes fears he shall never hold out to the end? especially if long or sore pains, or persecution, and the fire should come, notwithstanding that God hath promised as well these as pardon and salvation.  
And some inferior promises also of outward things are hardly believed: as, not failing of any needful thing, that God will lay no more upon us than he will make us able to bear. Is it easy to believed these? and are not even believers oftentimes at their wit's ends, and ready to faint in temptation of poverty, danger, and such like? I speaked not of living by faith, and having this at all turns through our course, which is a high point, (and of which it may be I shall say somewhat ere I part with this point of faith) but even to believed things, and that we shall be in all estates upheld by God, at the first especially, is a hard thing.  
Than by this I hope you all see, that faith is no easy matter; for if every step to it be difficult, than the whole is not easy. O not, some cannot believed, joh. 5. 44. some will not believed, cap. 5. 40. but few do believed to be sure, as appears too plainly.  
If so, 
T●● use hereof respecting God's ministers.  then for us Ministers; our dvety is to travel much in this point, and to bring people to it, and to think that it is not enough to glance at it, or now and then to speak somewhat of it, but we must devil upon it, and think it as wel-spent time, and that it is as needful a part of our labour as any other, and noon like it, as without which indeed all is nothing, & that withal it is very hard.  
And that we think not that every one that can say the Creed, ten Commandments, and Lord's Prayer, and can say he is a sinner, and can speaked of Christ, is strait a believer, and fit to come to the Lord's Supper; or some that be fare conditioned and better than most others, or then they have been, strait that they be believers, when as any of any true insight can see no likelihood of faith in them. It is good to hope the best, and to given encouragement to small things; but we must tell them, somewhat is yet wanting to make them true believers, else this makes people careless. OH lament the carnal security of men in these days, who make wide doors to bring them to heaven.  
This also confutes that erroneous and blind conceit of the vulgar sort, 
The use respecting the people.  that it is an easy thing to believed, as appears too plainly by their words and courses. For first for themselves; they thank God they be fully persuaded they shall be saved, and have no doubt of it: But how come you by it? Nay that they cannot tell. But this is suspicious to have goods in our house, and not to know how we come by them. They that have true faith, know how they come by it ere they had it. How long have you had this persuasion? Ever. That is enough to prove it naught; for faith is not bred with us, and he that is a believer can remember the time he was no believer. And what pains have you taken for it, what hath it cost you? they can say nothing to that: It is therefore too cheap to be good, and of the right stamp.  
I thought you that said it was so easy were furthest off from it.  
To presume is easy indeed, but not to believed: ask the belever, he thinks it the hardest thing in the world, he could better do this and that, than he can believed. Not, not, though they that never knew what the burden of sin meant, and so not the worth of God's mercy, make a slight matter of believing, and can do it without any doubting, yet they that have had their eyes opened, and hearts humbled, cannot so easily shake it off, it is too great a matter.  
Also for others, they show that they think it easy, and they wonder at them that be troubled, and have doubts: and coming to any such in sickness, they rate them, and bid them, Believe fool; canst not believed? thou art a fool indeed. But yet the servants of God that go about it in good earnest, ●●de it a hard piece of work; and indeed how long is it ere many can fasten on it? Therefore let those that come by it at ease suspect themselves: though some child comes into the world with less pain to the mother than others, yet noon without some.  
Also hereby it appears they think it easy, because many put it off till the last, and think to have it at their command. No friend, the time of sickness and the deathbed, is a time to use and spend faith in, not to get it; neither think thou to get it then that hast it not now.  
3. But as for thee who hast attained grace to believed, do thou thank God highly that hath brought thee thorough such a difficult piece of work: thy father and thy mother, all the Ministers in the Country, and all the Angels in heaven could not have done it for thee, therefore be thankful.  
Thou hast been brought thorough many difficulties, thou hast sailed by many a sand where others have sunk themselves, and between many a rock where others have split themselves and been cast away, as between senseless blockishness and despair; and when thou camest to be contrite, remember that it went not over too soon, till it had made thee thirst and cell all. And many miscarry at these plots.  
And know, as it was difficult to get faith (and thank God for it) so now whatsoever pains thou takest for it, thou wilt not part with it again for any thing: Wilt? No.  
So know also, that thou shalt found difficulty to keep and ●ourish it.  
4. Let noon count of it as a thing got with a w●t finger▪ and at their pleasure, and therefore put it off till death, or seek it lazily: but, as for a matter of great difficulty, lay for it betimes. If a malefactor lay not for a pardon till he be on the ladder, he may be hanged ere that come; so many are dead ere they get faith, they went about it so late and so lazily: then they would have oil, but while they are seeking it, the Bridegroom comes, and they are shut out, as it is with many that know they must have faith, and have go about it, but too late.  
Let us then be content to take pains about it, and that in time, and though we obtain it not by and by, yet follow it, & think no pains too great for it; be not content to take only one step, and so think to have faith by and by, but let us wait our time for it, one thing after mother, as others have done.  
The next point after the difficulty of faith, 
Rareness of Faith, and fewness of Believers.  is to speaked of the fewness of believers, and then as a reason of it, come to the lets. Not only as Paul saith, all men have not faith, but few ever have had, or have it. When the old world was drowned, & only Noah & his family preserved, how few were the number of true believers? When the Church was in a family, as of Abraham, Isaac there were Ismael's and Esau's. In the Prophets days, how few? Esa. 53. 1. When our Saviour Christ come, how few believed on earth? he come among his own, and his own received him not, and both jews and Gentiles conspire to put him to death.  
And even amongst us, take ignorant, profane, civil worldlings, and hypocrites out of towns, and how many will be left.  
At this hour there is little faith, most have no means of faith, most of those that live under the means get no faith: there were three bad grounds and but one good. Few found the narrow way. There are many called, few chosen; so when Christ shall come, shall he found faith upon earth? Luk. 18 8  
Quest. But how can we tell that there be few Believers?  
Answ. The gross ignorance so common in most parts of the Land, doth plainly show it; for without knowledge no faith, seeing it is the first thing in faith.  
2. So much wickedness of life against the first & second table, as we should soon see, if we should go over the Commandments, & most be tainted with soul sins: they that be not, yet live in some sins (as civil persons and hypocrites) though not so gross: as unfaithfulness: And the hatred of the children of God, which being so common, prove certainly that there is no faith; for faith purifieth the heart, Acts 15. 9▪ 1. joh. 3. 3. faith is not idle not barren, but fruitful, casting out all known sin, and loving the contrary.  
And therefore let every body look about them, 
Use.  and fear themselves, except they can prove it well.  
Now the cause why so few attain to faith, is because there are many lets and impediments which hinder them from it. But of these I will speaked hereafter, when I come to handle the ninth point (which I propounded) in its due place.  
But howsoever it be a matter of great difficulty to attain unto a lively faith, yet we are to know that it is most necessary for all that will be saved; and therefore in the sixth place I will show the necessity of it. And first, it is so necessary, that without it we can have no comfort in this life, nor salvation hereafter; no life of grace here, nor of glory in heaven, Ioh 3 16. Mark. 16. 16. Act. 16. 31.  
We can have no right to Christ's death, but remain in our own filthiness. It is faith only that makes Christ ours by God's appointment; no right to his obedience, but lie under our sins and guilt, liable to the curse of God, and to bear our own burden.  
Without faith it is impossible to please God, Heb. 11. 6. seeing there can be no person nor work pleasing till we have true faith. We can have no spiritual life without it, but we remain stark dead in our sins, not able to move a finger in any good action nor to think a good thought: for without me you can do nothing. john 15. 5. neither can we draw any virtue or spiritual life, but from Christ by faith; and by it we being knit to so loving a head, and the fountain of life, we are made alive to God, Ephes. 2. 1.  
We can have no peace, much less joy without it. There may indeed be a false peace, and men are ready to cry peace, peace, but it will end in war: men (either never feeling the burden of sin, or imagining themselves in a good case when they be fare from it) may have, as many have, a false deceitful peace, but no sounded one. It's but a mad laughter and carnal joy.  
There is without it no boldness in the presence of God, to call him father, or to ask any thing of him, much less boldness to commend ourselves to him in death, or boldness at the day of judgement.  
Our Saviour Christ said, Father, into thy hands I commend my spirit, Luke 23. 46. And so David, Psal. 31. 5. Lord, into thy hands I commend my spirit: for thou hast redeemed me.  
No love to God, Luke 7. 47. the woman loved much, because she believed that many sins were forgiven her, nor that we loved him, but he loved us first, 1. joh. 4 19 nor to our brethren; for than we love them in Christ, when we believed that we are children of the same Father.  
No zeal for God, or obedience in doing or suffering; we cannot mortify our earthly members, and crucify our beloved sins: o not, till we be assured that God hath done great things for our soul. So to take up the painful course of godliness. Much less can we suffer for Christ's sake, before by faith we believed that he suffered so much for us.  
Without faith we can have no right to a bit of bread; no means to resist the world or the devil, for it is the shield of faith that quencheth all his fiery darts, Eph. 6. 16. 1. joh. 5. 4. it is the victory that overcomes the world; and it overcomes also the flesh and our corruptions, drawing virtue from Christ's death. Not means without it to make us patiented, much less joyful in trouble, as we are bidden, Heb. 10. 35. 36.  
No comfort in our life; for what sounded comfort but from hence? Psa●. 4. 6. 7. so no joy in death; for if we know we shall perish, or are in doubt wither we shall go, we can have no joy but horror and terror.  
We can have without it no salvation after this life: for he that believes not, is condemned already, joh. 3. 18. Mark. 16. 16. He that believes not shall be damned; God hath sanctified no other way to heaven.  
It is the wedding garment, which whosoever wanteth, can never sit down with Abraham, Isaac, and jacob, in the kingdom of heaven, but shall be bound hand and foot, and cast into utter darkness, whatsoever else he hath, Math. 22. 13.  
It is the oil in our Lamps which we must have, or else we shall never enter with the Bridegroom, but shall be shut out, though we cry, Lord open unto us.  
It hath ever been necessary; for even by this have all been saved from the beginning. By it our Elders were well reported of, Heb. 11. 3.  
Ob. Indeed many are commended for faith, but it is faith in some particular promise, as, Noah, That he and his should be preserved in the flood; and Abraham, That he should have a son, &c. but not for justifying faith.  
Ans. We must know they had faith in the Messiah to come, who was revealed though dimly, and from that promise they also believed other particular promises made by God, but from that as from the original and fundamental promise of all the rest.  
So Christ saith, Abraham seen my day, and rejoiced, joh. 8. 56. so 1 Cor. 10. 3. the Israelites did eat the same spiritual meat.  
It is necessary to all kinds of persons, rich, poor, and both one way; old, yongue, that be of any discretion, they must have faith or else no salvation.  
The poor cannot be excused by their poverty or want of learning, nor the rich dispensed with; but all must have faith.  
Every one must have a faith of his own; for every man must be saved by his own faith: not the child by the parents, husbands by their wives, or contrariwise, though they had the greatest believer in the world to their father or husband. It is true that the parents faith benefits the child, but to apply Christ to him it can no more do, than my eating can fat or feed another, or another's wearing of clothes can warm me.  
It is not a thing needful, and very needful; yet so as we may make ashift without it, and be saved, but not do so well: but of absolute necessity, seeing there can be no well-being without it. As a key is a thing very needful to open a door that is locked, yet not so necessary, but that some other shift may be made: as you may pick the lock, it may be, or break the door open. But not so here, where there is no other means, for this is the only key, no picking the lock, no breaking open the door; noon can come to heaven by stealth or violence, whither God will or no. And all that come there by his knowledge, and will, must come by faith.  
Than what a miserable case are all they in; that have not the means to know Christ, 
Use.  and therefore cannot possibly believed in him? o lamentable state of huge Nations and people in this case!  
The works of God are wonderful; severity towards them, toward us bountifulness. How should we pity and pray for them, and wonder at God's mercy to us, and our portion! Was not Goshen a happy place over Egypt was? so we to them: And Amos 4. 7. God caused it to rain in one City, and not another, and that it reigned not on, withered. Thus it is with us: And o thrice happy they that know the day of their visitation.  
Secondly, it serveth to teach us Ministers to be very much and careful in handling this most necessary point of faith; and in teaching the things most fit to work faith: As the doctrine of the Law to humble men, then of Christ, and of Faith; what it is, the necessity of it, and how it is wrought, and how we may know it.  
And not content ourselves to teach this duty and that, and to inveigh against this and that sin. For we have done the people no good till they be believers.  
To what purpose is it to urge the people without faith to do this, and forbear that? as if one should bid a lame man or one with great bolts on his legs to run for a wager, or a sick man to go to his work or meat. Till a man be made alive by faith, and have a state in grace, it is but lost labour. And ye see that the most amend nothing by preaching, because the doctrine of faith is no more insisted on.  
If one should fall to mend, and to leave this sin, and do that dvety, what were this, not coming from faith, and not being universal? they are but works of an hypocrite, and of a restrained man, by the common gifts of the Spirit. And what if we could restrain all our Parish? one converted man and believer were better than they all: for this will only ●ase his torments, and be somewhat better for others that live with him, but save him it will never.  
This is to build without a foundation, and to put a piece of new cloth into an old garment, and new wine into old vessels. Paul in all his Epistles first dwells on the things that serve to bring to faith, and in the latter part of them comes to particular dveties, &c. and so aught we also to do.  
This makes the people also trust to their doings, so that if they reform somewhat at preaching they think they be in a happy case, because so few do thus much; but for want of knowing this, that without faith it is impossible to please God in any thing we do, they deceive themselves.  
As Popery doth foolishly, that calls for a good life, & the mean time overthroweth the foundation of it, a true faith: so when we stand beating upon this and that point, and do not care how seldom we urge the point of faith, alas, what do we? It is great pity of the loss of so many good exhortations for want of a foundation. True it is that all such points in a mixed congregation must be taught, yet so, as still we often be harping about the things that should work faith, and especially in such places where most are without faith quite.  
Thirdly, it may serve for comfort to all that know truly they have faith. O let them think what they should have done without it; they had been miserable creatures: and therefore that they study how to be thankful to God that hath wrought it; that they nourish it daily, that it may increase, walk worthy of such mercy, and show forth the first-fruits of it.  
Fourthly, it is for reproof of most people, that regard any thing else but this, which is not at all, or but little regarded; tith mint and anise, and legoe weighty matters, cum by'r themselves about many things, but choose not the good part, Luke 10. 42. At last every body would be assured, and on their death bed they sand for the Minister: such a Christian would borrow oil of others, but they have but for themselves; & therefore many are shut out, though they cry, Lord, Lord, &c. If it be good in death, it is to be sought for before in time; many seek knowledge and gifts, but few seek and make sure of a true faith: yea many regard not this point of faith at all.  
Others cozen themselves with every sergeant; they hope well, &c. People either believed not what we say of the necessity of faith, or else conceive they have it when it is nothing so. If they believed it not, let them confute us; if they cannot, why then do they not labour after it?  
O that I had grace enough to lament and weep abundantly; o that my head were a fountain of tears, that I might pour them out abundantly for the misery of people, whom God hath made happy in respect of time and means, but they unhappily neglect that that should make them happy here, and hereafter for ever.  
Fifthly, it serveth for instruction to them that have it not; O let all both high and low look to this, and be ashamed you have spent your time so badly as to be without that, which if you die without you must needs perish.  
Let not the poor found excuses by their poverty or want of learning.  
And you aged, look you about you, seeing you have one foot in the grave; if the other go in too, woe be to many of you.  
You yongue one's that be of any understanding, know you also that your life is uncertain, and that if you die without faith, you are undone.  
And you parents, train up your children religiously in the understanding of the principles of Religion, and urge things upon them, that by your means and Gods blessing on the public Ministry, faith being wrought in them, you may have much comfort of them, if they be taken away in their yonguer years.  
And you husbands, long and labour to see faith in your wives, and wives in your husbands, and be not content that they live a peaceable life, and that you want nothing; and therefore you will not disquiet your wives and husbands about such things, seeing so you might far the worse.  
O beware of such carnal thoughts, and labour each with other that you may be brought to faith. And know, that true believers cannot be content that their husbands, or children be only civil.  
The seventh point which I propounded to handle, 
Perpetuity of true Faith.  and last property of Faith, is the perpetuity of it. And therefore in the next place I am to show, that true justifying faith is perpetual, and that wheresoever it is, it can never be lost, over come, nor taken away, nor wholly fail, but abideth to the end.  
It is true that a temporary faith may be lost, such as we read of some, Luke 8. 13. that believed for a season: as the seed in the stony ground soon springs up, but after withereth. And such likewise as build on the sand, which soon fail, and fail when the wind bloweth, and the storm ariseth: but he that buildeth on the Rock, the floods and winds cannot move him.  
Temporary faith is so called because it lasts not; but this argueth there is a faith that endureth, which is that immortal seed that never dyeth.  
Yet we must know, that the reason of our never losing our faith, is not for any strength in ourselves, but from the might of God, else we might loose our salvation every day: but it is not in our own keeping, as Adams, but in God's, 1 Pet. 1. 5. & 2 Cor. 1. 21. It is God that stablisheth us with you in Christ: and therefore though we be weak in ourselves, yet we are able to do all things through Christ jesus which strengtheneth us. Phil. 4. 13.  
When we apprehended Christ by faith, we do not so much apprehended him, as he doth comprehend us; and therefore if we could let him go, yet he will not let us go, nay he will not let us let him go: as jeremiah 31. 34. & 32. 40.  
As we are knit on our parts to Christ by faith, so on God's part by his Spirit, which is almighty and unchangeable, and holds us to him for ever.  
Now this may be proved first by many testimonies of Scripture, Psal. 1. 3. The faithful are compared to a Tree planted by the River, and jeremiah 17. 8. the same are planted into a head so full of sap and spiritual life as can never fade, Psal. 15. 5. with 2 Peter 1. 10. Psal. 112. 1. Psal. 125. 1. 2.  
And john 3. 16. john the Baptist telleth us, that he who believeth on the Son hath already passed from death to life. Rom. 8. 1. There is no condemnation to them that are in Christ: and therefore he cannot loose his faith; for if he could, than he might perish.  
So john 6. 35. our Saviour giveth a reason of that, john 7. 38. such a one that hath rivers flowing out of him cannot thirst, &c.  
Secondly, this may be also proved by strong reasons. For first, the election of God, which is unchangeable, and the foundation of God stands firm, as is employed by that speech of our Saviour, Math. 24. 23. where he saith, that the false Christ's would if it were possible deceive the very Elect.  
But every believer is Elect of God, as appeareth, in that Faith is called the faith of God's Elect, and Act. 13 48. election is made the cause of believing.  
Secondly, the will of God, which is unresistable, and who made the world, by his will; and doth whatsoever he will both in heaven and earth, he wills it, joh. 6. 39 40.  
Thirdly, the love of God is unchangeable; for whom he loveth, to the end he loveth them. john 13. 1. jer. 31. 3. I have loved thee with an everlasting love: therefore with loving kindness have I drawn thee. And his gifts and calling are without repentance. Rom. 11. 29. that is to say, his saving gifts: for common gifts may be lost; and some saving gifts in some degree and for a time, as peace, joy, gifts of grace, but the essential gifts to salvation, vid. Faith and Sanctification, these be never taken away, only they may be abated, and the degrees may be lost, at lest in respect of their acts and operations, but not the things themselves,  
Fourthly, the union of the Believers with Christ, is so true and real an union, as that it is also indissoluble, we being flesh of his flesh, and bone of his bones, Ephe. 5. 30. what Giant will suffer his limbs and members to be pulled away? and how much less will Christ suffer any to pull a member from him, and so to leave him a maimed and imperfect bndy?  
Fiftly, it may be proved by Christ's promise and intercession, (who is ever heard) both for Peter, Luk. 22. 32. and john 17. and now his intercession in heaven for all his Saints.  
Ob. But we may have so many enemies, and means to pluck our faith from us; as also so great troubles may come in rushing upon us, as may deprive us of our faith.  
Ans. Well, the Lord knoweth to deliver his out of temptation, 2 Pet. 2. 9 yea and not to lay more on his than he enableth them to bear: and he will also given an issue with tentation, 1 Cor. 10. 13.  
Also the devil is thus and thus strong, yet john 10. 29. My Father is greater than all, and noon can pluck us out of his hand; and faith is a puissant shield which quencheth all his fiery darts, Ephes. 6. 16. And if the world be against us, faith is the victory that overcomes the world, 1. joh. 5. 4.  
Ob. It is said in the fifteenth of S. john, verse 2. that every branch in Christ that beareth not, he taketh away: whereby it seemeth that a man may be a branch in Christ, and yet bear no fruit, and so be cut off and burnt.  
Ans. The answer to this may serve for many such places; which is true, and not an evasion, videl●et, some be true, some seeming branches.  
Ob. judas, Simon Magus, Demas, Alexander, had faith, and fell away, and lost all.  
I said temporary faith may be lost, and such had all these, of whom that is true of all, that the Apostle john speaketh, 1. joh. 2. 19 They went out from us, but were not of us; and of judas alone, john 17. 12. Noon of them is lost but the child of perdition, Rom. 11. 17. And whereas the Apostle saith that some of the branches were broken off, he meaneth not the elect or true believers, but some that were of Abraham's stock and posterity according to the flesh; in whose stead the Gentiles which were not of Abraham stock were grafted in.  
Ob. David and Peter had true faith, and yet lost it.  
Ans. I answer, that they lost not their faith; for Christ prayed for Peter directly that his faith might not fail, Luk. 22. 32. and therefore it failed not, seeing he was heard in all things. Their faith only was covered for a time and lay hid, and the working thereof was interrupted: but though they were in a swoone, yet they come to themselves again.  
Indeed, Psal. 51. vers. 10. David prayed God to created in him a clean heart, but he spoke according to his own feeling, not as it was in truth.  
Ob. But what say you to all the caveats, as Rom. 11. 20. Thou standest by faith, be not high minded, but fear?  
Ans. This is meant not of the particular elect of God, but of the whole Church, and body of the people; for his elect cannot finally fall. Secondly, by such admonitions and caveats, he putteth a bar against it that they may not fall.  
Ob. 1. Cor. 10. 12. Let him that standetb take heed left he, fall, and Heb. 12. 13. Make strait paths for your feet, left that which is lame be turned out of the way, but let it rather be healed, Phil. 12. 12. Work out your own salvation with fear and trembling.  
Ans. Such speeches are used to awaken hypocrites, and to make beginners look to their foundation; or if they be directed to good Christians, than we are thus to understand it, that God who hath appointed they should not fall, hath appointed to keep them from falling by these admonitions and dehortations. Otherwise also they may be intended not to make us fear our falling quite away, but so fare as we may fall, or to do any thing unworthy of our hope; and to walk in fear, that we do not remit any thing nor flacken our pace in the ways of godlinesses yet true faith may be hindered for a time and hidden, and a man may loose the sense of it, and the actions and work thereof may be hindered, but the habit cannot quite be lost.  
Even as fire may be so covered with ashes, as no heat, nor light can be seen or felt, yet when the ashes be uncovered and more wood laid to, and blowed upon, it will flame out again, and show itself both in light and heat. So, as the Sun out of a thick cloud again breaketh out & shineth; or as a man in a deep swoon seemeth dead, but let him alone, or use means, and by and by he comes again to himself: and when he was at worst, one might perceive a little breath and pulse, &c. So in this swoon of a Christian, we shall perceive complain and mislike of himself.  
As the trees in winter blown with strong winds, which yet indeed make them root the faster, and by frosts and blasts are nipped, which yet hurt not the trees, but kill the cankers and hurtful worms: and howsoever in the winter they seem dead, 
See Down. Christ. wars. 1. part. l 3. cap. 43.  yet in the spring, 
Use.  when the Sun and Showers come, they shoot 〈◊〉 and bud, and bear both leave and fruit.  
And this may serve to confute those erroneous spirit that teach the contrary, as Papists and Pelagians, who (〈◊〉 other of the heretics) will bring seeming places, and wring them to their own● meaning, and go against direct and most plain Scriptures.  
Secondly, it serveth for●● singular comfort to all true believers: For if God's election, will, love, and our union with Christ be strong enough, the● are we safe, and Christ's prayer heard. Therefore be of good comfort, and be holily secure in respect of the end, only be careful in respect of the means; and be thankful to him that hath thus provided, in whose might also we stand.  
Thirdly, what an exceeding encouragement and provocation is this unto all to make them labour to get this faith, which is of that unspeakable worth? and being gotten, can never be lost more. What endless toil do men take for that which they are uncertain, whither ever they shall obtain it; or if they do, they know not how soon they shall loose it? It would kill one's heart to toil for it, and when we have it, may strait loose it. But it is not so of faith, which being once gotten can never be lost.  
Fourthly, it also teacheth us what to think of the final fall away of such as have seemed great in the Church of God.  
But jest upon this doctrine, 
How fare a believer may fall.  any should suck poison, and wax proud and careless, I will tell you of some fearful things, that may make every Christians heart to tremble within him. Besides that decay that I have spoken of in the end of the point of strong faith, a Believer may suffer a most grievous revolt, and fall ●● farre, as may make all that hear of it, much more that see it, to quake.  
A true believer may 〈◊〉 wax proud (and that usually is the root of Apostasies and cause of downfalls) he may I say wax proud in himself, in his knowledge, gifts, and his own strength, as Peter did, as having had some experience of the power of the grace of God in him; he may thence come to a careless and overly performance of holy duties, and use of the means, thence to a neglect of the means, thence to a giving way carelessly to his inward corruptions, without repentance of them afterward for a time, hence he may easily drop into some soul sin, as David, and from one to another: or into a course of base living, which by the continuance of it makes it odious to with, to be a companion of base persons, a bibber with those, with whom sometimes he would have been loathe to have spoken with in any familiar manner, a gamester at home and abroad, spend away his time basely abroad, and in wrangling and contention at home, and become a most ill example in the family, though sometimes he were so zealous, as that he tolled on others to goodness, even the worst plowboy he kept; he may come to a careless neglect of the ministry of the Word, Sabbath, and other times and places of God's worship, shunning all good company as much as possible can be. In this he may continued long with a senseless and hard heart.  
He may by the occasion of this, come to loose all his sense and feeling of his peace with God, and in his own conscience, boldness with God, all his credit with the Church, and become a dead log to any thing that is good. Yea, hereupon when God shall awaken his conscience, he may come to horror and fear, and a wounded soul, not only not feeling any faith, but even feeling God a revenging judge, ready to cut him off, and given him his portion with hypocrites: he may further (as it usually falls out) have some heavy cross fall upon him, under which he may lie in a fearful case wrestling with it, and the everlasting vengeance of God, yea he may be given up to Satan to be tempted to Atheism, to blasphemy, impatience, to despair. And herein he may make all that fear God and know him to shake their heads, and grieve ●n their hearts for him; and he ●ay also set open the mouths ●f the wicked against him, and ●o become a common scorn, ●n every alebench. Yea the ●ood-gates of blasphemy may ●ee broken open against him, and the Gospel, and the way of God may through his fearful ●●all be exceedingly ill spoken ●f, and many thereby defiled; and hereby many weak ones may be shaken, and the wicked confirmed greatly in their vile course. Yea he may continued ●ong in this case, and yet may recover again, so as he may bestir him; for it will cost him the setting on, and hot water, and more than ever it did at first: Or he may recover in part, as some piece of his comfort, but never any thing like that he had: Or he may be freed of his outward affliction, but not lightly of both. But he may lie under both, and so 〈◊〉 with terror, and never com● to a sensible apprehension 〈◊〉 mercy again, and so die, 〈◊〉 that it shall be doubted of 〈◊〉 hands, even the most charitable, whither he is go to heaven or hell. And this God 〈◊〉 do, to show to the world 〈◊〉 he will not ●eare with sin 〈◊〉 his own, especially presumptuous sin; and to make 〈◊〉 Christians beware, and to 〈◊〉 the wicked that there 〈◊〉 manes fearful things 〈◊〉 them.  
O most fearful case 〈◊〉 hear of. Would one 〈◊〉 think that a Christian 〈◊〉 come to this pass? Yet 〈◊〉 things may be showed in 〈◊〉 examples of David & 〈◊〉 some in the one, sons in th'other The wonderful sins of David, his admired horrone, compared to breaking of 〈◊〉, 〈◊〉 temporal afflictions sent upon him, and that followed him, (the blasphemy of the enemies of God by his means.) And though he by God's mercy be recovered perfectly, yet he carries the scar to this day.  
But Solomon, besides these things in David, fell much more fearfully; so that his Sun seemed to set in a black cloud. For it is questioned this day by Divines, whither he everrepented or no, or died a reprobate. And the Lord hath of purpose left him so without any infallible and evident testimony of his repentance, though we have arguments enough from the Scriptures to prove him to die the servant of God.  
Now as this was a soul abasement to Solomon, a man to whom God had twice so appeared, a man the wisest of men, and one of the holy men of God, whom he used as a penman of the Scriptures; and therefore inspired with the holy Ghost, as appeareth, 2. Pet. 1. 21.  
So what a fearful fall is this for a man that sometimes hath had a firm persuasion of God's love, peace in conscience, boldness with God, credit in the Church, that hath provoked on many to good, and now himself fallen from all, into the contraries of all these? For this is as if a rich man should come to beggars state. I heard of a woman so rich & so proud, as she having her house near the Church, would have it laid with clotheses all the way for her to go upon, and other things accordingly.  
But she car●e afterwards to that poverty, as she would go up and down to neighbours to borrow a piece of bread or cheese, being ashamed to beg it our right; and being sick, lay basely, but that neighbours brought in some things to lay on her.  
Now to a spiritual eye this woeful fall that I have spoken of of a believer, is fare more fearful.  
Ob. If it be so, then as good or better not to trouble one's self about Religion, or the getting of Faith.  
Ans. God forbidden: for though some one or few may bring themselves to this misery through their carelessness, yet many and most do, and may enjoy the sweet peace of it till they attain unto the end of it, even their salvation.  
And the worst estate that ever a believer can come to, yet is better than the best of an unbeliever. We might as well fall wholly and finally as thus fare, and lie so long, but only for God's unchangeable love and good hand. And therefore thank we God that hath kept us, when we have seen others foully fallen.  
But this use hereof is to be made, 
Use.  to wit, to make all Christians cast away pride, security, and carelessness, and to walk in holy reverence and humility. Some having gotten something, and finding some change, boastingly will say, They have now got past perishing; and as for faith, that they can never loose. But beware, and examine well, jest this prove but a temporary faith; for usually true faith is jealous and suspicious of its self. But if you cannot perish nor quite loose your faith, yet may you fall so fare as may make you a spectacle & scorn to Angels and Men. What if a man shall not be hanged for his faults? yet if he be whipped at the Carts tail through diverse Market towns, set on the Pillory, and loose his ears, may not this be bad enough? therefore beware of pride, and of the negligent and careless use of the means, and of the neglect of them public and private, and falling from the society of God's people, and of giving way to our inward corruptions and lusts, and of any gross sin: or if we have dropped into any, let us make haste by true repentance to rise out of them again. Cling to God and to the means, and a conscionable humble use of them. And if you feel any thing contrary, spy it, and shake it off quickly, jest ye be brought by degrees to this fearful state.  
But what should such a one do that is fallen into this woeful case? It is possible he may be recovered: O if there be any such in this place, God grant I may speaked to your hearts. I am sure I know such. If there be any here that lives near such, and have had acquaintance with them, I would pray them to found a time to tell them from me, nay from the Lord, what you have heard, and what course they must take if ever they mean to attain unto salvation. These would be holp by prayers, especially of those that have been provoked to goodness by their counsel and callings; and they are to know, that there is a possibility of recovery, as we see in the Prodigal.  
To which end, they must abase and throw down themselves before the Lord, in the most lowly manner that they can possibly, lying grovelling on the ground, kiss the earth; yea, if they could possibly go under the earth: then they must most humbly confess and rip up all with a most heavy heart, judging and condemning themselves to the pit of hell, and worthy to be cut off for ever: yea and aggravare their vile sins by God's great mercy showed to them above 〈◊〉.  
Than must they lie down under the hand of God, being content and willing that God should do with them in correction as he pleaseth; yea they must cut themselves (in holy revenge) short of some of their lawful liberties, and never leave crying and pleading till they obtain some little hope.  
And if they feel but the lest moving of the Spirit and comfort, O they must be highly thankful, and follow it till they have obtained it in greater measure. Neither must they think to speed soon, but if they can after long time, they have cause to think themselves happy; neither is it like that they shall found God easy to be entreated and found of them, who have so much provoked him to just displeasure. If with much ado and long earnest seeking, comfort be obtained, they may think themselves well. Than must they for ever after abstain from the very appearance of evil, and cling to the means, and suspect themselves, even in their best dveties, jest ever they should decline again, seeing then their case would be worse than ever it was before.  
Having showed what faith is, 
Whither a man may know that he hath faith.  the cause, means, degrees, and properties of it, it now follows, according to the order which I have propounded, that I should set down the signs, by which examining ourselves, we may certainly know whither we have a true faith or not But because it is a thing which is not granted of all, that a man may ordinarily attain to this knowledge; therefore before I come to show the companions, fruits, and signs of faith, whereby every man may try and examine himself whither he hath true faith or not, I will first handle this question, Whither a man may attain to this knowledge: that I may not seem to beg the question, or to ground the following discourse upon an uncertain supposition; and first I will prove that it is possible, & then how it may be done.  
First than it may appear that we may certainley know whither we have true faith, because the Apostle bids us try ourselves whither we be in the faith: which he would not have done, if it were a thing that could not be tried and known; yea he addeth further in the same place, 2 Cor. 13. 5. Know you not that jesus Christ is in you, except you be reprobates? Again, in 2. Cor. 2. 12. The Spirit of God leaves us not to doubtful ghesses, what things God hath given and we received, whereof faith is one and a principal, but would have us certainly to know them, 1. joh. 2. 3.  
Of this certainty of knowledge we have also examples; as of David, Psal 116 10. I believed, therefore have I spoken: Of job, chap. 19 25. I know that my Redeemer liveth, &c. And of Paul, 2. Tim. 1. 12. I know whom I have believed, and Rom. 8 38. 39  
Ob. Yea but these were extraordinary men, and knew it by extraordinary revelation.  
Ans. Not such thing; for the Apostle Paul telleth us, 2. Cor. 4. 13. that we have received the same Spirit of faith, i.e. he and the rest of God's Church and children. Also the Eunuch.  
Act 8 knew he believed, seeing he professed his faith, & desired Baptism for the confirming there of. So the blindman, john 9 38. saith, Lord I believed. So also this appeareth by the manner of making the confession of our faith; I believed, and so forth: which sheweth, a man may know that he believeth. Again, if a man may be assured and know that he shall be saved (which I have proved before) than he may know he hath faith, seeing there is no salvation without it.  
And who can think that God would work so necessary a grace in his, and they shall not know it? for what comfort then were there of it?  
And finally, is this wrought so secretly and lies it so still in a man that hath it, that it cannot be discerned?  
Ob. The heart is deceitful, therefore who can know that he hath saith?  
Ans. True, the heart of an unregenerate man is deceitful, and a ●●●ble false heart: but in a regenerate man his heart is made new and true, a single and simple heart, Isa 38. 3. And though a regenerate man cannot know his heart in every particular, and every winding thereof in smaller things, yet in all main and essential things he may know how it is with him, especially being willing to know as the servant of God is. Cannot a man be truly said to know his house that knows all the rooms of it, though some odd hole under the stairs, or lobby in the top of the house be unknown to him?  
Ob. Many have thought they have faith, and yet had not; therefore we may be mistaken as well as they.  
Ans. This proves nothing, because some have been deceived, therefore no man can tell. Though some man dream he ●ates and drinks, or is greatly rich, and waking finds it contrary, and that he is poor and hungry; this proves not but that he that hath meat, and drink, and riches, knoweth he hath them, and is rich, Though one in Bedlam besides himself, having got a little piece of paper in his hand, falsely conceits that he can show all kind of learning out of it, and that he is wiser than all the learned men in the Country, this lets not, but that he that is truly learned may know that he is so.  
And why is it that some think they have faith, and have not? It is because they be willing to deceive themselves, or else they might know, but either they will not try at all, or else so slightly they will try themselves, or be tried of such as cannot or will not try them to the purpose: now doth this let, but that they that 〈…〉  
Some have received themselves and others a long time, as judas and many others, who yet if they would have throughly tried themselves, or dealt truly, and submitted themselves to others trial, might have known: but not doing so, no marvel though they be deceived.  
As for example, some sergeant coin is so like that which is good and currant, as that it is not easily discerned, (as they say there is much sergeant gold abroad now, brass underward, but double guilt on the outside) now if this be not tried at all, or by one that toucheth it lightly, so that it goes not thorough the guilt, it may go unknown: but if this be brought to a skilful Goldsmith, and tried throughly by the Touchstone, it may be known. And so it is in the trial of sergeant faith.  
Ob. Some that have faith, yet make great question and doubt whither they have it or no, nay cannot be persuaded they have any at all. And therefore it is not a thing that can certainly be known.  
Ans. This particular proves not against a general, some know not, therefore noon do know, &c.  
It is true some that have true faith, yet are not sensible of it, and know it not. They know they have been about it, but know not certainly that God hath wrought it. And these be of two sorts, first, novices who being newly come to faith, are not acquainted with the work of God, and are therefore jealous and suspicious of themselves▪ as all true believers are: yet this makes not but that Christians of more standing, & that know the fruit of Faith, 〈◊〉 know they have it; and so shall they in time. As Samuel was at first unacquainted with God's voice, and being called by God, went to E●, but afterwards he made answer to God, when he called him, as knowing that it was his voice: So these having some answer, and comfort from God, think it is but some delusion of the devil, or of their own heart; but upon better knowledge and experience, they know assuredly that it is God who hath spoken this comfort unto them by his Spirit.  
The other sort are believers that be in some great and sore temptation, who have known that they have had faith, but now indeed make doubt of it, and in their own feeling have noon. Yet this makes not, but that they that be in no such temptation do know their faith; And that these also in time, when the temptation is over, shall know it again. As for example, A man by accident having gotten a great blow on the head, or being in some fit of a burning Ague, knoweth not what he saith, or doth, or hath; yet others that be not in this case may and do know, and so ●hall he again, when his fit is ●ff, and he come to himself. And so also it is with some Christians, when they are in the fit of tentations, or spiritual desertions, they cannot ●●dge of their state, but when ●hese are over, than they are ●ble to discern it. Therefore 〈◊〉 conclude, That a man may know that he hath faith, if he ●ave it, though not every one ●an at all times. 
Use.   
And this serveth to rebuke ●hem that know not whither they have faith, yea or not, and yet are content to go by thinks. Go from one end of the Church to the other, and how few can make a wise answer to this question, Have ye any faith? I hope, or I thinker have, will some say. Do you go by thinks? Do you but think so? what, is it because you cannot come to know? what a shame is this, that you suffer such a necessary thing to hung by the eyelids? what if God had taken you away, or deeply visited you? would (thinks) have, comforted or carried you through? Do you but think so? I think you may perish for all this. Yea have you been long at this pass, and do you but think so, and yet are therewith content? then I do not think, but am sure, that you have no faith at all: for if you had any, you would not be content with thinks, but desire to make it sure.  
Some poor weak, yet true Christian, is not indeed certain of it, but yet they fain would be, and are not content to continued in that case.  
You go not by thinks for your evidence of your house and land: or if you did so sometimes, yet hearing of some claim laid to your land, you have searched it out, and had counsel; And now you say, I have them in my box locked up sure, I fear no man: So saith a true and wise Christian, I have my Evidences here laid up in my heart, I would be loathe they were to seek now.  
2. It serveth also to rebuke them that deceive themselves by thinking they have faith, when it is nothing so. What, is it because they could not know? If they be deceived, it is the devil and their own hearts that have deceived them, for God hath provided that they might know.  
But people are willing to be beguiled, else they would try better. Now what madness is this to deceive one's self in that, whereupon lies our utter undoing?  
3. It serveth likewise for instruction to all, and to teach them to take pains to know out this matter.  
For hath God been so gracious as for our comfort to given us means, by which we may know assuredly how it stands with us, and shall we be slothful and negligent in the use of them, and so hinder our knowledge and assurance?  
The fourth use respects those that know, and can well prove they have faith, (let them be highly thankful to God that provided such means whereby they are come to this blessed estate, and hath made them also so happy as to know it) o what a jewel is this, so to know that they are in the state of grace, that they are the people of God, & that all shall turn to their good here, and to their everlasting glory hereafter, seeing hereby they are fitted to go through prosperity, and adversity, life and death!  
And for them that have faith, and yet for unskilfulness, by reason of their small experience, never knew it, or by temptation have lost the feeling of it; they are to know, that it may be so, they know it not, although they have it: For as many children have right to lands, that know not of it, so is it with them in respect of their heavenly inheritance.  
So likewise the other in temptation, must yet for a while be judged by others rather than by themselves; which if they do, they shall come to see it with their own eyes shortly, if they diligently use the means to attain unto it.  
And thus having proved that we may come to this knowledge and assurance that we have a true faith; 
Of the signs of Faith.  I will show in the next place how we may come to know it, setting down those infallible marks and signs of faith, upon which we may safely ground our knowledge. We may know that we have faith by the antecedents▪ and consequents thereof; by the causes of it, and the effects; by what went before it, and by what doth follow and accompany it; and by considering both how 〈◊〉 is wrought, and how it is or ●eth.  
And not this disquisition 〈◊〉 are to know, that we may have the best judgement here of, not by one of these alone, but by considering them all together. For if we judge only by the first-fruits of faith (as most do) and never look to the causes, means, and manner of working of it, we may be deceived, seeing an hypocrite may do many things which might well beseem a believer, and go far in many dveties, and in the reforming of many outward evils, and yet in the mean while is utterly desthtute of a true justifying faith. And many times the first-fruits in a true Christian be so weak, especially at some times, and in respect of their own feeling, as if we go by these only, hypocritical and sergeant faith will be taken for true faith, and true faith counted no faith. But when we conjoin them, them both given evidence each to othen, and both together given such strong and certain assurance to him that hath them, that can not deceive him. And therefore it will do well it we join; these one with the other. If one can go along with them all, though it be but weakly, yet he shall have better evidence than he that hath but one or two, though they seem to be in a greater measure, & nothing of some other at all. For hereby many deceive themselves, whilst they go by halves, snatching up some things, and nothing at all in many other. First than we will examine our faith by the causes of it. If a man be brought along to faith by those steps that God brings his to faith by, that is a good evidence that he hath faith. As if a man be going to a place, and hath been told by one skilful in the way, that he must go by such a Church, then by a tust of ashes, and a four way leet, then by such and such a mark: If he go by these one after the other till he come to the place, he concludes that is the place, because he come by every of those marks which before were told him: not by some one or two, but all of them one after the other; and not by things like them, but the self same he was told of. And so also we may be assured that we are come to have true faith, when we can discern in us the marks and signs of it concurring together.  
The steps by which God bringeth a man to faith by the working of the Law and the Gospel, I have handled at large. I now refer them to three heads, Illumination, Humiliation, and Desire after Christ. First for Illumination; God enlightens the understanding with the sight and knowledge of the miserable state wherein we stand by reason of sin and punishment, and our unability to get out of it of ourselves. And this not only in general, but particular, that that is my state. And then by the Gospel enlightens him with the knowledge of the doctrine of Redemption by Christ, as, that God hath of his free grace appointed a sufficient means of salvation by Christ jesus, and that by his death, and sufferings, and obedience, &c. & that he hath done this, though not for all, yet for all believers, and only for believers; and that he may have his part in it, if he can believed. And though this be but small, yet it is the first step, and not to be left out; for many come not thus fare. As for all ignorant persons that know not these things in some sort, they have no faith; and if they think they have, it is a vein shadow, and no such matter, nor possible. And therefore ignorant persons must berowzed up to know these things.  
Next, God humbles all that he will work faith in; and first he smites them with terror by the Law, for the miserable state they see and feel themselves in, and casts them down, though not all in like degree, as I have said before: then the Gospel offering mercy and speaking so kindly to all, though never so bad, if they do not exclude themselves. And this breaks the heart with grief for sinning against so patiented a God as God hath been to him all his days of rebellion, and that now offers him mercy. Thus he is in a holy despair of any help or good in himself, 
Ezra. 9 6.  and is ashamed and confounded in himself, 
Dan. 9 7.  willing to take any course that God shall prescribe him; saying with the laylour. Acts 16. 30. What shall I do to be saved? but resolving never to go back to his old course, or to do as he hath done. And thus he is cast down weary, sick, and lost.  
Thence God brings him to a desire after Christ, and to have pardon in him & the favour of God. Not a cold lazy wish, as of Balaam, that he might die the death of the righteous, without any endeavour to live their life: but the panting of the heart, sighing, longing, and groaning, as the Hart brayeth after the river of waters, Psal. 42. 1. Which inward longing and desire of the heart, is expressed and uttered by humble confession and condemning of himself, and with earnest cries for mercy, as we see in the example of the Publican and the Prodigal.  
And then he further worketh in him that hungering after Christ, and thirsting that can abide no delay, but breaketh through stone walls, useth all means of obtaining Christ, and prefers him before all the world. And maketh him willing and ready to cell all, to buy the pearl, that is, the most profitable or pleasing sins.  
Now let us try ourselves faithfully, 
Use.  by these two latter signs, and the particulars of them, and as our heart maketh answer, so make use of it. If we cannot deny, but God hath thus dealt with us, than who dare speaked against this? And therefore if this be your case, you must take knowledge of it and be comforted, seeing they are much to be blamed, who though they cannot deny but that it hath been thus and thus with them, yet still doubt they have no faith, and think that they never begun right. For what would these have to certify them? Is there any thing more sure to be built on than the Word of God? and will not this serve your turns?  
It is true I grant that it is good making sure of the foundation, and herein one cannot be too careful; yet where it is well, it is well. If one have digged to a firm bottom, and cast out all the light earth, and then have laid the foundation and groundsels of his house, and every body, and even skilful workmen say it is well, shall one yet go and pull it up again, & say one cannot be too careful? such an one may justly be thought weak and childish: so is it also in our spiritual building.  
There are therefore two extremities here to be avoided; the one to be careless in laying a good foundation; the other out of needless scrupulosity to spend all our time and pains about it, and never to go forward in the building that we may finish it. And at this pass the devil holds many a long time, which is very unprofitable, and they complain of their dulness, and many other faults, when this doubtfulness and unbelief is the main cause.  
But where these proceed have not been (as in how few are they to be found) there is no faith; and therefore such remain in the state of condemnation to this day. In which case there are very many remain at this day, seeing few be humbled; many continued profane persons, and only civilly righteous persons; and some are only slightly humbled, and having got comfort are never more grieved, whereas a true believer even after faith, grieves still for his daily sins, whereas these think it enough that they were once grieved, and therefore now grieve no more for their soul sins. How few can be brought on their knees? or to trouble themselves in coming to a holy despair in themselves, and how few come to be teachable, or to make an holy use of what they have learned?  
O they are too jolly, they cannot away with any such sad matters; and well they reserve it, till they may have it in Hell, world without end.  
How few also (as it might easily be showed) are they that come to any other desire after Christ except lazy wishes? for why, they have no sense of their own misery.  
How few come to those humble confessions and hearty cry to God for mercy, but content themselves with that late and lazy Lord have mercy upon me? Some feel in themselves flash at starts and fits, after a stirring Sermon, or after they have been in the house of mourning, or seen some heavy hand of God, or are in some affliction: but how few attain to that high prising of Christ, and that thirsting after him? O not, they prise at too high a rate, other babbles of profits and pleasures, to make high account of Christ. Others will, as fare as they can have Christ and the world together, but if they must needs part with one, they will leave Christ rather than the world.  
And whereas Christ requireth that they should cell all to purchase the pearl, they will part only with some, but not all, and so God and they part. And surely well worthy is he to loose his part in Christ and all his benefics, that prefers any lust before him, and the favour of God: These set too base a price on Christ ever to have any part in him.  
And here we might well take occasion to lament the misery of most people whom God hath made happy in the means of faith and salvation, only they make themselves negligently and wilfully miserable for want of grace to make use thereof. Here than such people are to be exhorted that they would bethink themselves, and while life and means of grace last, that they lay about them to be possessed of this unvaluable pearl, which if they get, is sufficient to make them happy alone, and if they miss it, all things else will do them no pleasure.  
By the plentiful means which through God's mercy we enjoy, he maketh us more happy than most of the world. But by our own carelessness and contempt, we will make ourselves more miserable than they. The Lord open people's eyes.  
Moreover, we may know that we have a true faith by the companions and first-fruits of it, which I will here briefly go through. Some be marks and companions of a Faith that hath attained some degree and strength. And in this number is peace of conscience, which if it be sounded, is an evident sign of a strong faith, as might (if it were needful) be showed at large. For it might be proved by Scripture, that Peace comes from Believing, and that it must needs bring strange peace, where trouble was before. 
See Gouge on the Eph. 6. 17 in the point of Faith. And Rogers Trea●ses of the eighth companion of Faith.  And howsoever there be a sergeant of this peace in hypocrites, yet when trials and tentations come, it will soon vanish, and so easily be discerned from the true peace of the faithful.  
And joy of the holy Ghost unspeakable and glorious. 1 Pet. 1. 8. Also thankfulness to God, as Psal. 116. 12. and Psalm 103. 1. Now what sergeant of it is in the hypocrites or wicked? and how it differs from their joy, and how it may be interrupted: How also we are to admire at the unspeakable goodness of God, both for the greatness of the mercy, the rareness of it, seeing it is granted to so few: Also at his daily bearing with our weaknesses, & faults. But these are points already handled by these authors I last quoted, and therefore for more brevity sake I refer the Christian reader onto them.  
Another companion of a strong faith is bold confession of the name and truth of God, even before the enemies thereof.  
Also contempt of this world, willingness to die, and longing to be at home with the Lord jesus.  
But besides these marks of a strong faith, there are other signs of the smallest measure of true faith.  
First, a purified heart, Acts 15. 9 and a change wrought in it from the love of all evil, to the love of God and all his commandments.  
Secondly, a reformed life in one thing as well as in another, little as well as great, to God as well as to men, secret and openly; and that not by fits, but at all times.  
Thirdly, love to God, declared by our care to please him, our fear to offend him, our grief when we have done amiss. And also love to them that love God.  
Love for his sake to men, and even an endeavour to love our enemies.  
Now this love towards others is declared by doing good unto them according to their need and our own ability, and by forgiving them that wrong us.  
But especially we shall show that we have a lively faith by loving the Saints in whom God's Image shines most, & who are most dear to God, and from whom we may get most good.  
And those that be not yet, to seek to win them on, especially them under our care, or such as are near to us; as parents their children, and children sometimes their parents, one neighbour another; as Mat. 9 & Acts 16. Psal. 51. 13. Than shall I teach transgresson the way, and sinners shall be converted unto thee. Isa. 2. 1. So Philip being called, finds Nathanael, and bringeth him to Christ, john 1. 45.  
Another sign of Faith, is, when those that believed have an carnest desire after more faith; and therefore a care to use the means for that end and purpose. For finding themselves weak, and the devil busy in opposing their faith, they desire to have it strengthened, and having gotten some assurance, they desire a stronger, as the Eunuch, Act. 8. and having tasted so sweet a thing, they desire more of it: and therefore they long for the means from Sabbath to Sabbath, Sacrament to Sacrament, and for good company.  
Also true faith is jealous of itself, and desires to try itself, and is willing to be tried by others; and the most searching ministry pleaseth him best that hath it, or the Minister or friend that will sift him most throughly.  
The use is, that every one of us try ourselves, 
Use.  by these signs: And if our hearts can say in God's presence without dissembling, that both God hath thus brought us along, and then that we found these companions last named, then know, that God hath wrought true faith in you and done that for you that he hath done for few, that ever were, are, or shall be, & that which is of more worth than the whole world. Take knowledge of it that you may be thankful, and comfort you shall have enough, to do, to nourish it, and walk worthy of it, and to go through this evil world, though you do not stand with its and and's, being doubtful and uncertain whither you have faith or no. The devil labours to hinder you from proceeding, seeing he could not let your coming thus fare. It is a great hindrance to profiting, when people are not resolved whither they have yet any faith: If you can abide the weight of the Sanctuary, conclude upon it; you can have no surer ground to build on than the Word of God.  
You complain of dulness, when yourselves are the cause: where these things be, know that there is true faith; men do not gather grapes of thorns, nor figs of thistles; Matth. 7. 16.  
Again, if there be no faith, but where these antecedents and consequents be, than I testify to the world, that there is very little faith in the land of England, as might easily appear if I should go over the several first-fruits of Faith before specified. For how few have purified their hearts? how few have any earnest endeavours, or any hungering or thirsting after Christ and his righteousness? how many have their hearts fraught with the love of all evil? how few either reformed at all, or but where they list, and by fits?  
And yet whosoever lives in any one known sin, let him know to his face, he hath no true Faith. By which it appeareth, that there be but a few believers; the more shame for them that have had all that means.  
How few are there that love their neighbours, seeing all contraries to love abound? and as for love to the Saints, that they do as a dog a pitch-fork, seeing they cannot of all sauce abide them.  
As for desire after the means; a Sermon, or no Sermon, Sacrament, or no Sacrament, all i● one; and for being examined, they will noon of that, not, they do not mean it: they have a figgetree, but it will be cursed because of the barrenness.  
Well, many talk of Faith, but assuredly it is but as Saint james saith, a dead Faith, that will do them as little pleasure when time comes, as a dead horse will him that hath a long journey to ride. O have noon Faith but such as you talk of? It shall be as the Lord will; and as he hath set down in his Word: where these signs be not, assuredly there can be no Faith.  
True Faith is a Lady or Queen, attended by a great train of many excellent virtues: 
1. Pet. 5. 6.  show me thy Faith by thy works, show a great Lady by her train; even this great Lady Faith by that great train of graces, with which the Apostle Peter saith it is attended, 2. Pet. 1. 5. 6. 7. &c. Therefore that Faith the world talks on, which is but a formal profession of Religion, without all power of true godliness, is but a roguish Faith that goeth alone basely, or a raggamuffianly Faith that hath a sorry ragged reformation, and some shows of some virtues, but noon sounded and substantial. The times that we have lived in and enjoyed the Gospel, may challenge more than such a vein Faith, which the smallest means and the dimmest times might have wrought and challenged.  
And thus much of the signs of Faith: 
Of the lets and inpediments of faith.  now it follows in the ninth place, that I entreat of the lets and impediments, whereby men are usually hindered from attaining unto it. To which end we are to know, that there be many lets within and without men to keep them from Faith; and so great, as few ever attain it. True it is there be many helps to Faith, especially in these times, and to 〈◊〉 above many others: For innumerable numbers there are in the world abroad, who have no means at all.  
They before our Saviour Christ's coming seen all in types and shadows; and therefore but dimmely, and were to believed in a Messiah to come, whom they knew little of. They 〈◊〉 our Saviour Christ's time had small helps in comparison of us. It was a worthy faith in them that believed in Christ, when he was in his swaddling ●louts, as old Simeon and many others. Also in them that believed in him when he went up and down as a man of no reputation. But we know Christ to be dead, risen the third day, ascended into heaven, and sitting at the right hand of God in unspeakable glory, having overcome all his and our enemies: and therefore now it is much more easy to believed than in those days; And also we have the new Testament, Christ come out of his father's bosom, all things so clear and plain, plentiful promises, and heaven (as it were) set open: we have the Word and Sacraments, wherein Christ is crucified before our eyes; the Ministers of God beseeching us to be through faith in Christ reconciled unto God, 2. Cor. 5. 20. We have also many worthy examples of believers go before us, Martyrs and godly men and women among us, that lived and died in the comfort of their faith, and are go to rest. Many examples likewise of the fearful judgements of God against unbelievers. Yet there be also many lets to faith, and these both from ourselves, and also from the devil, and the world.  
The first Let is Ignorance, a strong & invincible bar, seeing there can not possibly be any true faith without competent knowledge of the principles of Religion. This is very common, sometimes through the fault of Ministers, that either preach not, or very seldom, or after a flaunting manner, soaring aloft the people's capacity, and not stooping to their weakness, or not Catechising and opening in order, and handling the grounds of Religion. Some also from the people themselves; for if Ministers were more defective, yet there is light in the Word, and men might with pains get knowledge: and therefore people's ignorance is affected and wilful. Some care not for coming at the Word at all: the rich have oxen, farms, pleasures to hinder them, the poor sit by the fire, or lie in bed, or if they come, they sit and sleep, or look up and down, not minding what they hear, and so the devil steals it all away. Some never think nor speaked more of it when they be out of the Church.  
In which regard the Ministers of the Gospel are to be persuaded, for the love of God, to have a care and compassion of the people's souls, in assurance of a blessed reward, and to take pains, and wise and fit pains too, that so if the people get not faith, yet the let might not be in us.  
For the people also, they are to be persuaded to rouse up themselves to the getting of knowledge, that so they may be fitted to attain unto faith.  
The second Let is the light esteeming of the Gospel: As there are few that be cast down by the Law or be moved, so they make as light account of the Gospel; it is not precious, nay scarce welcome to them. They think that God in offering salvation by Christ, and tendering the promise, seeks his own good and not theirs, and that God should be beholding to them if they receive the Gospel, rather than they to God for making such an offer; whereas they should fall down and bless the Lord that ever such tidings should sounded in their ears.  
3. Some think it impossible to be assured of the forgiveness of their sins and of salvation; and therefore never go about it.  
This is but their own wretched laziness, furthered by Satan; for it is nothing so. The impossibility lies in nothing but in themselves; if their proud stomaches could but stoop, and come down to see and feel their vileness, and to go out of themselves, and to seek for salvation by faith in Christ, and could but renounce all their beloved lusts, it would be possible enough, yea easy; but that they will not do. But hath not God commanded us to given all diligence to make our Election and Calling sure? 2. Pet. 1. 10. And is it not then our own fault if we neglect it?  
4. Some think it not impossible, but exceeding difficult and therefore like the sluggard that will not put his hand to his mouth, nor out of his bosom, nor go out into the cold to provide necessaries for the preserving of his life and so dieth and perisheth in his sloth; so is it with these lazy Christians in this case, whereas the difficulty (there being a possibility) should but whet on their desire, especially seeing it is for a thing infinitely of value, and more worth than all their pains which they take for the obtaining of it. See what difficulties men go through by sea and land for a little pelf, and shall we be less painful in seeking for the rich treasures of spiritual grace and heavenly glory?  
5. Some think it needless, because they suppose that they may be saved without so much ado. A good hope indeed is well; but if troubles and death come, they shall found all the assurance they can get little enough to carry them through, yea to help them to mortify their lusts, corruptions, and carnal affections, or to continued them in a good course.  
6. Some be conceited of their own righteousness, and so think they have no need to labour much after faith in Christ; like the Laodicean and Pharisee, and the yongue man in the Gospel, All these have I kept from my youth. The civil man thinks to be saved by keeping touch, living orderly, keeping his Church, and paying every man his own, and by being liberal in giving alms to the poor: and therefore thinks himself in case good enough, without going out of himself or making such ado, what shall they need the Gospel that can keep the Law? or if they fail in some things, yet by that time, God hath set the good against the bad, they hope there will be no great odds between them.  
But these men must know and confess their Civility, and carnal wisdom and righteousness to be dogs meat and abominable in God's sight, and cast it all down, 
Phil. 3. 8.  as Paul did, or else they shall never found mercy with God: Nay friend, God hath put in a strong bar against a man's own righteousness, so that there can be no going to heaven that way. Dost thou boast of a filthy clout?  
6. Some are so profane, as that they will not be stirred by all the terrors of the Law, and so go not one step to faith.  
Some are cast down, but wear it out again, being utterly impatient of the pain and burden.  
Some beginning to sorrow some what for sin, as soon as they feel any, strait cast the whole burden on Christ, and so never tarry till they come to hunger and thirst after him.  
Some seeming contrite, and having many good parts, yet stand with God for a little, and will not part with some one lust that spoils all. And these never buy because they will not come to the full price, and God will abate nothing of it.  
8. Some think if they should begin, they should never hold out, and therefore that they were as good not begin at all. But let such get forth first and make some entrance into the course of Christianity, and then take thought for the other after.  
9 Some think they must not only part with their beloved and profitable sin, if they would come to this faith, but also that they must take pains to take up a strict course of godliness, which will require much labour, and abridge them of many delights and profits, of which they cannot think with any patience. And will not think you, the pleasure, comfort, and benefit of faith pay for all these, and make you great gainers by the exchange?  
10. Some think they shall be mocked, reproached, and scorned as Puritans, 
joh. 5. 44.  cast off by their friends, huncht at, and jusled to the wa●s, of which disgraces they are utterly impatient; and the love of the friendship of this world is a great let to many. And indeed in itself it is no small matter to endure all these, if we have no other strength but our own natural abilities.  
But to these I given this answer, if thou gettest favour with God, whose soever friendship thou losest, yet art thou happy. If thou losest preferment, or be'st jusled and despised in the world, yet thou must rejoice in thy gains by Faith, for the time will come, when they that do it, will wish they had been thy half.  
This vile amity with the world is the enmity of God, I am. 4. 4. and he that will have the world's good will, let him know, he can never have Gods. We cannot serve God and Mammon, Math. 6. 24.  
The devil also will lay in such a number of objections, 
Devil.  and stumoling blocks, as we cannot pass by without some pains and difficulty. As he will for before us the falls of professors, and the variety and difference of opinions in points of religion which are among those that profess Christianity. Seest thou not, will he say, that there be some of one, some of another opinion? some think that we may be assured of our salvation, some say nays▪ Therefore never trouble thy head with any thing at all, follow thy business and live quietly. Also thou seest that most Noblemen, Gentlemen, and great ones, trouble not themselves with any such thing, nay many Preachers and learned men live at their pleasure; and therefore be not thou so precise, nor make such scruple.  
Also he labours to keep the faithful preaching of the Word, from a place or people, or at lest to make it ineffectual. Also he makes them believed that they have it, when they have it not, but only a tempting faith or presumptuous conceit.  
The temptations also of the world are great lets to faith. First the love of the world, and eagerness after it, lets many from faith. And how excellently well might many do, if it were not for the world? But that must go forward, whatsoever the Word, Sacrament, Sabbath, or any thing else doth. They have no leisure to set their hearts on these, for their many and great employments. Or if they begin, the world puts it out again, and chokes the Word, and every good thought.  
Moreover, 
Example.  the small number that labour after Faith, or take any such pains to get it, is no small let to the obtaining of it; two in a parish, and three in a Town, one in a Hamlet, and for a man to go alone, and to be a wonder in Israel, is a thing much against the hair.  
To go against the stream is hard. But if you will needs follow the multitude, you must speed as they do. You should know that the way to heaven, is strait, and few found it, and so be content to go alone to heaven rather than not at all.  
Their bad counsel likewise is another great let: for they that given ill example be as bad of their tongues as in their lives, 
Counsel.  being ready thus to bait and taunt you. O you be so precise, and shall no body be saved but you, and a few more? what is become of our forefathers, who made no such ado, and yet I hope you will not say, but that they are saved? and what shall become of Lords, Ladies, Gentlemen, many Ministers and learned men, that do not thus, and of most part of the people? you will be wiser than all your neighbours.  
This is I confess no small thing to bear and resist. Many of good hopes have from this a great let in their way. Some come flattering, some persuading by worldly wisdom; and will be incensed to anger if you harken not unto them.  
If these prevail not, 
Persecution.  than they raise up Persecution, and as hard measure as the times and laws will given leave.  
No marvel then so few come to faith.  
2. If any, 
Use.  will come to faith (which they must do, or else they shall never come to Heaven) then make account to have lets enough, and to meet with an army of Hindrances: and therefore provide yourselves accordingly, and be courageous and resolute; for if any thing will hinder you, you will never come to faith.  
And let them in whom this true faith is, praise God, and wondering at his gracious bounty make much of it. Let this be the second use, admiring his mercy that he should help us thorough so many lets.  
Let nothing hinder us from getting faith, for then we loose our souls, therefore resolve to break thorough all, and bid the flesh, world, devil, stand back, casting off fear, and favour, leaving off beloved sins, taking pains, in the godly life, with the rest of this kind, which let and hinder many, because they do not shake them off.  
And know that if every of these lets be well weighed, they will appear to be but toys, shows and fraybugges, and not of moment: we should therefore break them off, as Samson the cords, and take leave to save our souls. But if we be tied by these as a drunken man is hanged many hours by a bush in his path, it is a sign that we are left of God to be snared and taken: for they that are of God stride over them, like David leap over a wall, & are content rather to go alone to heaven, thah with company to hell. Yea though we meet with Persecution, let it not hinder our Christian course, seeing all that will live godly with Christ, must suffer persecution, and if we suffer with him, we shall likewise reign with him, 2. Tim. 3. 12. and 2. 12.  
But rather seeing God hath given us so many helps, let us use them carefully, and listen to God's reasons which he useth to move us to faith, which be weighty; as, his high esteem of it, his readiness to help, and the infinite benefits that come to us by believing: and contrariwise the infinite punishments that come upon unbelievers both in this world, and the world to come.  
Every one of which reasons is sufficient to weigh down all that can be objected to the contrary.  
And so much of the lets and impediments of Faith: now it follows in the last place that I entreat of the contraries of Faith, by which it is most opposed.  
The contraries to Faith are Unbelief on the one side, 
Contraries to faith.  and Presumption on the other; for every virtue is in the midst between two vices, as Christ between two thiefs, as liberality between covetousness and prodigality  
So is this Faith between Unbelief which falleth short, 
Unbelief.  and Presumption that shoots as fare over. These be as two dangerous rocks, and Faith sails safely to Heaven between them both. But most, split themselves on the one or the other of these: one believes not where there is a promise, the other believes where God never spoke. First I will speaked of Unbelief, which is when men believed not the Word of God; for Faith hath respect unto the Word, and builds upon it, and believes it, but Unbelief doth not so.  
Now as in Faith▪ there be three things, Knowledge, Assent, and Application, or Apprehension; so there be three sorts of Unbelievers, some ignorant, not knowing the will of God; some knowing, and not assenting to it, but denying it; some knowing and assenting, and yet not particularly applying it to themselves. And of these I will speaked severally.  
And first of the Ignorant, which be of two sorts; first such as have no means of Knowledge: as Pagans', that live fare out of the pale of the Church, and from the sound of the Word, that never heard of the true God, of man's misery, of Christ jesus; these not knowing, cannot possibly believed. This is one kind of unbelievers who are under a woful● necessity of perishing.  
Ob. john 15. 22. If I had 〈◊〉 come and spoken unto them, they had not had sin.  
Ans. That is, their sin had not been so great: or thus▪ They had some cloak and colour for their sin, as in the latter part of the verse. But now they have no cloak for their sin. This Ignorance doth not wholly excuse any, partly because of the light which we have voluntarily lost in Adam; & because it is God's just judgement for their sins, that they have not the Gospel. Those that have means, either less or more, either amongst the Papists or ourselves; and yet have no competent measure of knowledge of the will of God; this is yet a thousand times greater sin, 〈◊〉 b●ing affected ignorance, 2 Pet. 3. 3. 〈◊〉 person is but as a horse in a man's shape. An ox or ass is better than he; for they know all they should or can, but so do not they; therefore their end will be worse. It was unhappy for these, that their lot fell to live in these times and places: for light being come into the world, men should seek after it, and if they do not, their condemnation shall be the greater. Let such know that ignorance is a thing that God hateth and forbiddeth, Psal. 32. 9 Be not like a horse or mule which have no understanding, Ephes. 4. 17. 18. 1. Thes. 4. 13. and complains of such, Isa. 1. 3. The ox knoweth his owner, and the ass his master's crib; but Israel doth not know, &c. and Isa. 28. 9 whom shall he teach knowledge? and whom shall he make to understand doctrine? and oftentimes threatneth to punish, rendering this reason, Because they know not me, saith the Lord. And again, God will tender vengeance against all that do not know him. 〈◊〉 is the mother of all errors and heresies, not (as the Papist falsely affirm and teach) the mother of devotion; for if the people be blinded with ignorance, it is easy to make them believed any lies.  
Secondly, such as know the Word of God, but acknowledge not the truth of it, but deny it: as lewis and Turks that acknowledge the old Testament, and deny the new, and jesus Christ the sum of both: Papists that acknowledge Christ but in part,, making him but a part of a Saviour by joining partners with him in all his offices.  
Also Atheists and Epicures that deny all, God or Devil, Heaven or Hell, and the immortality of the soul. The family of love that turn all the Scriptures into an allegory, and so deny all, are also a cursed kind of unbelievers.  
So also all others that deny either the whole Scripture, or any fundamental points of Religion, &c.  
3. Such as know and acknowledge the whole Word of God, and every part of it to be true, but apply noon of it to themselves in particular, to yield obedience thereto: and this is gross unbelief and enough to condemnation. As when men believed in general the doctrine of man's misery, and acknowledge it true in particular, but are not at all humbled hereby, or driven out of themselves: That know the doctrine of salvation by Christ, and of God's readiness to pardon and save repentant sinners, and his promises to show mercy to all that seek it aright, yet are not moved thereby to desire and seek Christ with the affection as they aught to do  
So also when men beleev● the threatenings, in general against sin and sinners; but 〈◊〉 not particularly apply them 〈◊〉 themselves, that hereby they might be bridled from evil▪ Nor are moved by the promises to well doing and a godly course, in general, or to this and that particular virtue or dvety, yet are nothing induced thereby to take up that course of godliness, or the practice of this or that dvety in their own lives.  
This sin of Unbelief is often forbidden in Scripture, as by our Saviour Christ to Thomas, john 20. 27. Be not faithless, but believing. Heb. 3. 12. Take heed brethren jest there be in any of you an evil heart of unbelief in departing from the living God.  
So the people are often reproached for it, Psal. 106, 24. They believed not his Word: and our Saviour Christ doth of rebuke it in his Disciples. O ye of little faith, Math. 8. 20. and Luke 24. 25. O fools and slow of heart to believed all that the Prophets have spoken. And this is a greater sin than the world 〈◊〉 ware of. Men think theft, murder, drunkenness to be heinous, and indeed so they be; but unbelief is far worse: for it is the mother of these and all other evils.  
It was the first sin that crept into Eve's heart, whereby Satan prevailed over her when she begun to falter about the Word of God, making a peradventure and doubt of that which God had peremptorily set down. And ever since it is deeply rooted in our nature, and is the mother of all our other sins; as contrariwise faith is of all obedience. Not to believed the mercy of God in Christ, is the cause why 〈◊〉 continued still in sin. As 〈◊〉 belief in the other promises for men not believing th●● they be the Lords, and consequently that he will present and provide for them; hen● comes covetousness, and 〈◊〉 unlawful courses of craft an● violence, that overflow an● bear sway in all their actions; hence comes running to witches, and using other unlawful means in trouble, &c. or carnal confidence and trusting in those means that are lawful. What sin can you name that comes not from unbelief? It was the cause of all the Israelite murmuring, tempting of God, disobedience, and persecuting the truth, as we see in the Apostles example, 1. Tim. 1. 13.  
This sin is woefully rooted in our nature, 
Old world.  as we see in the example of the old world, which had warning both by the ministry of Noah, and also by those real Sermons of making the Ark, and seeing Noah make provision, and lay in for all creatures, yea and when they seen all creatures come to Noah and entered into the Ark, and yet for all this they believed not that there should come a flood.  
The like example we have in Lots sons in law, 
Lot's sons.  who when they were warned of the destruction of Sodom, they counted it as a mock, an idle jest.  
And this may also appear not only in the Egyptians who seen Moses and Aaron come with such signs, 
Egyptians.  and then after with such plagues, and yet would not believed, that God was God, and would have his people let go:  
But even in the Israelites themselves, who discovered their notorious unbelief, fre● the first murmurings, wh● Phar aoh increased their 〈◊〉 them and after they had see the signs from God by M●● and Aaron, and for again the read Sea, for all their mi●●●tie and miraculous delivera●●●▪ Egypt's first borne smitten, 〈◊〉 noon at all dying or miscarrying in Goshen, and after they 〈◊〉 seen many other signs. So● gain after they had go ●●●drie ground thorough the re●● Sea, yet if they wanted but● little water, they murmured again, and to Egypt they would, murmuring against Moses and Aaron. Was it, because there were no graves there that you have brought us ou● to kill us in the Wilderness notwithstanding the Lord's promise of bringing them into Canaan, and his confirming it by so many miracles.  
This also is plainly to be seen in the jews notorious unbelief, 
〈…〉  when our Saviour Christ come into the world, notwithstanding all the Prophecies which foretold it, 〈◊〉 all circumstances of it, as 〈◊〉, place, and manner, were fulfilled in him. And though at 〈◊〉 Baptism, a Dove appeared and lighted upon him, and a voice from heaven was heard, saying, This is my beloved Son in whom I am well pleased, Mat. 3. 17. And notwithstanding john's Testimony of our Saviour Christ from time to time, and his own miraculous works, such as noon ever did; as casting out devils by his word, stilling the Sea, healing desperate and old diseases by his sole word, yet for all this and many other clear evidences of his divine nature, they hated and persecuted him to death, as a Prince of ill doers. Yea though the Apostles by their joint ministry, continued preaching of Jesus, yet would they not be brought to believed in him; though also they had seen no small miracles at his death, as the Sun darkened, the veil rent, the graves opened, the dead raised. Yea this unbelief is not only in the wicked who far unto God, departed from us for we desire not the knowledge of thy ways, as it is job. 21. 14. and mutter and cavil against God's service, saying;  
It is in vein to serve God; and what profit is it that we have kept his ordinance? as it is Mal. 3. 14.  
But there is also a root of it even in the children of God, as in David who complained that his feet were almost go, and that he had cleansed his heart in vein, Psal 73. 2. 13. and 1 Sam. 27. 1. doubted that he should 〈◊〉 day perish though he had a promise from God of the contrary: and in Zacharie, Luk. 1. 18. and Thomas, joh. 20. 25.  
Now the heinousness of this sin of unbelief hereby appears, in that it defiles both our persons and all our actions: yea all God's ordinances unto us are defiled thereby.  
In that also it is a sin most odious to God, 
Olious to God.  Heb. 10. 38. But if any man draw back, my soul shall have no pleasure in him. Where more is meant than spoken, after an Hebrew manner of speech, as though he should say, I abhor all those that fall away through unbelief.  
And this must needs be so; for as faith giveth much glory to God, so unbelief the contrary: Faith puts too the seal that God is true, unbelief makes, (with reverence to his Majesty be it spoken) God a liar, seeing thereby men given no credit to his word, but think his word to be wind, his threats but as fray bugs, and his promises as nothing but bubbles and dissemble.  
Now if an honest man cannot endure, to be thought a liar, or dissembler (for how will he pled with such a one as distrusts him?)  
Nay, if Russians themselves count it such an indignity, as no less than the stab is revenge enough, what may the Lord of heaven & earth do when such an affront is offered unto him?  
How heinously will it be taken by that Amen, that faithful and true witness, abundant in goodness and truth, whose word is so firm, that Heaven and earth shall fall, but not one jot of his word shall pass unaccomplished, Mat. 5 18. whose word is not only a word of truth, but the truth itself, john 17. 17. who keeps covenant and mercy, and ever did; for whom did God ever deceive? what promise hath he broken? kept he not his word with Adam? and with Abraham fulfilled diverse promises? as also with all the rest of his servants. Whereof it is that his servants have always been so glad when they have got a promise from God, as Nehe. 1. 5. 8.  
Furthermore consider, 
Punished it.  that God hath punished this sin from time to time. As in the old world fearfully, in Lots two sons in law, the Jews in the Wilderness, who all perished through unbelief, only Caleb and joshua come into Canaan, who believed and followed the Lord constantly; the rest, as it is in the Hebrews, were shut out for their unbelief.  
The lord also who would not given credit to the word of the Lord by the mouth of the Prophet, perished in his unbelief, 2 Reg. 7. 19 20. also the jews thirty four years after our Saviour CHRIST'S time, what dreadful judgements of God by the Romans, come upon them, as never was since the world begun? and they lie under the judgement of God for the same till this day. So the jews not believing the word of the Lord by jeremy, jer. 44. 28. shall know whither his word shall stand or theirs.  
Yea God hath not spared it in his own servants, as Moses and Aaron, who for their unbelief were debarred from entering into the land of promise, Numb. 20. and Zacharie, Luk. 1. was struck dumb because he believed not God's word. Yea the Lord hath prepared a woeful place hereafter for the unbelievers, Revel. 21. 8. that is, for those that sin through total unbelief; for there is great odds between such, and those that shown unbelief in some particulars. So that as this sin is odious and dishonourable to God, so most hurtful to ourselves. It hinders us from many a comfort and blessing, which we might else have in this world. As our Saviour Christ could not do many works among some for their unbelief sake, Mark 6. 5. And our Saviour Christ telleth Martha, john 11. 40. that she had almost lost the sight of that glorious work of Lazarus his raising, by her unbelief.  
Thus we loose the fruit of many a prayer through our unbelief; for we are bidden when we pray, to believed and so we shall obtain, Mark. 11. And the Word becometh unprofitable if it be not mixed with Faith, Heb. 4. 2. and so of the holy Sacrament.  
Yea it is damnable; for who so believes not is condemned already, john 3. 18. and if ye believed not that I am he (saith Christ) you shall die in your sins, john 8. 24. Much worldly grief, distrustful care, unlawful shifts, come from unbelief▪ yea many make away themselves hereby, as we see in judas: and so many among ourselves being in debt, or fear of shame or trouble, make away themselves through their unbelief; and this also is the cause why most flinch in time of persecution.  
This condemns all these sorts of unbelief, 
Use.  and the whole world: for the whole world lieth in unbelief. First, the Pagans' are under a necessity of perishing; for ignorance will not excuse them, because God made man righteous at first, and is not now bound to given them knowledge.  
So that to them God hath showed severity, but to us bountifulness, if we have grace to make good use of his bountifulness, else we may make our case seven times worse than theirs. Our dvety is to pray unto God to sand his Word among them, that they may come to the knowledge of the truth, and so be saved. And a happy thing it were if men would so do, and use all other good means to bring any such to the saving knowledge of God and his truth. If they had but half the mind to it, that they have for back and belly, it would not be hard to effect it. But especially woe be to those that have means, and yet be ignorant. These love darkness more than light, and so they heat the furnace seven times hotter for themselves. Many such do swarm amongst us, who are ready to excuse their ignorance by saying that they be not bookelearned, and that they have other business: and these in their found conceits be sufficient excuses for them; but let such know, that God will pull off these fig leaves.  
2. This also condemns such as deny the truth of God and the Gospel, even jesus Christ, as Turks and jews wholly, and Papists that do so in part. For such we must pray unto God that he will take the veil from before their eyes, and 'cause the light of his truth to shine unto them, and thank God for ourselves, &c. And the like dvety we must perform for all other Heretics and damnable unbelievers. And so also we must return unto God thanks and praise for ourselves, who hath not only caused the light of his truth to shine unto us, but also hath opened our eyes to see and discern it.  
3. It also condemns the third sort, which so swarm among ourselves, that there are few others to be found. This nation is an unbelieving and unfaithful nation: for universally though people acknowledge the truth, both of Law and Gospel, yet are they moved with neither, nor driven out of themselves, and humbled by the hearing the doctrine of their misery, nor alured to seek mercy as they aught by the doctrine of the Gospel. The threatenings against sin denounced never so fearfully, yet keep them not from their wicked ways, nor the promises made to godliness, provoke and encourage them to goodness. Who is moved at any of these? but though they know them, yet they do as they list. But let all such take notice of the many threatenings against sin and wicked ways in general, Psal. 1. 6. Psal. 9 & 11. But alas, the most men are so fare from laying these threatenings to heart, that notwithstanding they have seen execution of these threatenings upon others, yet they dare live in the same sins. As for example in the sins of Sodom, which were punished with fire and brimstone from heaven. So of the people of Israel, for which they were carried into captivity, Exod. 30. 16. So of our brethren of the Palatinate and Bohemia at this time. Thus when God hath threatened heavy judgements against particular sins, yet men are not moved thereby, but securely and presumptuously continued in them: as the threats against the breach of the Sabbath, Exod. 34. jerem. 17. 27. so against adultery, Whoremongers and Adulterers God will judge, Heb. 13. 4. But alas, how few are made to stand in awe, and to keep from these sins, or are brought to repentance for them, but run on still as the horse rusheth to the battle?  
So the promises made in general to the ways of godliness, 
Deut. 29.  as Psal. 128. 1. Psal, 112. 1. and so to particular virtues, as to Faith, Patience, Constancy, to diligence in Prayer, to Liberality to the poor, especially the Saints, yet who are encouraged hereby to the practice of these virtues and Christian duties? Not, notwithstanding we have had means of Faith so long, yet who will believed our report? how few are brought to true Faith in Christ jesus? notwithstanding that God hath set seals to his Word by mercies and punishments on the Land. May we not therefore fear that some judgement cannot be fare of, as that God will snatch away his Word and bestow it on some other people which will bring forth better first-fruits of it, Rom. 11 10. For if God spared not his own people in former times, how can we hope that he will spare us? Deut. 32 20. If a man promise to help us in time of our danger, o it comforts us grealy: But God's promises in his Word given us not the like contentment. If we have not a pawn we trust not God, but are ready to fly out one way or other. And for every particular unbelief, let us labour to make all men see the grossness of their sin, that trust God no further than they see or feel him. Such sin more heinously than they be ware of, seeing no less than condemnation is the end of all unbelievers.  
Let all men therefore be persuaded to labour to get this bitter root to be stubbed up, and to be instant in prayer unto God to do it for us. For it is God only that must root it out, or else it will never be done. To which end let us know that it were better that rats bane were in our belly than this in our hearts. And therefore let us shame ourselves for it, and strive against it.  
First consider the heinousness of the sin, the dishonour to God, the hurt to ourselves.  
Consider again the infallible and unchangeable truth of God; and the experience that others and we ourselves have had of it. For if we look into the holy Scriptures we shall found that God hath fulfilled his threatenings against the wicked, and doth daily in our times: and also his promises to his servants. Have not the damned in hell and many of our companions found God to be true in his threatenings, and yet will not this make unbeleeve? which of us but hath found God just of his promise? and more we should if we had marked the same; yea let the servants of God labour earnestly against this; for o what a root is in us still? alas how poor is our faith? how great is our unbelief? If trouble arise we are dashed by and by; if we have means, o how jolly are we? but if not, or weak, then how soon are we nipped in the head? How weak are we in the main promise, and so in the other? o how it offends God? o how it hinders us? o what hurt comes of it even to his best servants, who have smarted for it! and how shall we do for Faith enough to abide the fiery trial and days of persecution?  
Now we are to consider also of the other extreme, 
Presumption.  Presumption, which shoots over as far as the other comes short, as being very bold and confident where there is no ground or promise.  
As when men presume, and make themselves sure they shall be saved, that if room shall want in heaven, the Prophets and Martyrs must come out to given them room, and yet did never look one step towards Faith, were never humbled, lost, sick, never felt hunger, thirst, and never found will to part with their lusts to buy the pearl. Now howsoever God hath made promise of mercy to such, yet to no other; nay he hath plainly spoken the contrary, namely, that he come not to call the righteous, but sinners to repentance, Mat. 9 13.  
Again, men are presumptuous when they are confident, they shall be saved though they live in some known sin or sins, and do as others do, especially if they be civil honest men, though they have no dram of religion in them to Godward, no knowledge, faith, or saving grace, when as God hath spoke no such thing, nay the contrary, as 1 Cor. 6. 10. Be not deceived, neither fornicators, nor Idolaters, nor adulterers, nor effeminate, &c. shall inherit the kingdom of God.  
So also when they think that they shall do well enough though they walk after the stubbornness of their own heart: As the Scribes and Pharisees, who presumed that they were in good estate, because they had Abraham to their Father, but john called them a generation of vipers, & our Saviour Christ told them that the ●●vel was their father So when ●●en cry the Temple of the ●ord, and presume because it is ●●ong them; that they may do ●ell enough howsoever they ●●ve in known sins, jer. 7. 4. 9 ●●ey are like those among the ●●eople of Corinth, whom the ●postle bids not to be deceived, c. 1 Cor. 6. 10.  
When men (also for outward things) are very confident, as ●●at God will provide for them, ●hey are sure they shall never ●ant: very confident also in ●heir journeys, to buy and cell ●nd get gain; and they doubt ●ot of it, ●am. 4. 13.  
So when women are confident in their travel, and in the mean time have no cause nor ●ny ground at all, as having no care to walk in the fear of God, and in his ways, whereas to such only as thus do all God's promises are made. And therefore they which do no such thing have just cause rather to expect his wrath and fearful judgements. God said to Abraham, Walk before me and be upright, Gen. 17. 1. and then, I am God all-sufficient. And, no good thing shall be wanting to them that walk uprightly. Psal. 84. 11. And, such as fear God shall lack nothing that is good. And, 
Psal. 34. 9 10.  be knoweth to deliver the Righteous out of trouble; and how to given an issue to the temptation that they may be able to bear it, 1 Cor. 10. 13. and yet noon are so confident for these things, as they that have least right to them.  
Also it is great presumption when men are bold to commit sin, because God is merciful, and to put off their repentance, because though their state be not good, yet it shall be well enough, and as well as the best for God is merciful, and they will call to him for mercy, and he will hear them whensoever they call (from which presumptuous sins David prays to be kept and preserved. Psal. 19 12.) when yet he saith the contrary, Mat 7. 21. and Prou. 1. 28. as we see in the example of Esau, and the foolish Virgins.  
Thus also men presume when they think that they can repent when they list, when yet the Scripture telleth us in Timothy, that it is God that must given us a heart to embrace repentance, and to come out of the snare of the devil, 2 Tim. 2. 26. and that we cannot of ourselves so much as think a good thought, 1 Cor. 3. 5.  
Now this is a most foolish sin for men to build without a foundation, to challenge to themselves that which nothing pertaineth to them, to gather and take up that, that was never laid down for them; for men to be so bold as to ma● new ways to heaven, and ● make new Scriptures, whic● God never thought of, nor ev●● it entered into his heart.  
If this be presumption, 〈◊〉 a heinous sin, 
Use.  than God be merciful to the land of England; for it is a presumptuo●● Nation, and a bold, and th● without any warrant fro● God. They think most i● England shall be saved. It 〈◊〉 the voice of Ministers and people. For do not many Ministers every where admit all i● their Parishes to the Lord Supper, good and bad, beleeve● and unbelievers, whither prepared or unprepared? now he that is a worthy Communica●● (as noon else aught to come to the Lord's table) shall be sure t● be saved, as having right 〈◊〉 Christ.  
And are not the people like wise when Ministers teach, 〈◊〉 shall be saved and most perish, ready to say this is true in respect of Infidels and Turks, but yet the most in England shall be saved. And indeed if you should go into all parishes, even the rudest and most ignorant, and g●e● from the Chancel to the Belfry, and ask them if they be not persuaded they shall be saved; is there any almost make any doubt but that all sorts, ignorant persons, civil persons, profane worldlings, hypocrites, all shall be saved? And if any in some places make doubt, it is but a small number that have lest cause; but for the rest, either they are persuaded their case is good already, or else at lest they can make it good when they list, for when they have but a mind to hold up the finger, and call to God for mercy, they are sure of it. So that all be assured. But upon what acquaintance I pray you? and where and what be your grounds? Nay then you must pardon them, for either they have noon, or as good as noon; they hope God did not make them to damn them; and that they have not led their life so ill to be damned. Also they are well thought of by their neighbours; and they have great crosses in this world, and therefore they shall have joy in another. Or else they are ready to say contrariwise, that they thrive in the world, and therefore are beloved of God, seeing he bestoweth on them such blessings. And I pray where did God say these should be saved that be thus? They must get to heaven by strong hand whither God will or not, or else come in and God not know it; for noon shall come there with his good will, but such as come according to his Word.  
And whereas they say that God is merciful; It is true; but yet let them know that some have found him just too, and so shall they also: for of all others, presumptuous persons are the furthest off.  
Also this Land is wonderful bold, and confident against all enemies and dangers: Tush (say the most) we have peace with all Nations, and if we should have any enemies, yet we need not to care for any, if we be true within ourselves. Also God hath defended this Nation these sixty years, as in eighty eight, and at the Kings coming in, and from the powder treason, and so he will do still, we have no fear.  
I acknowledge it to be true, that God had mercy on this Nation formerly, when it had less means, and more truth of heart to profit by them:  
But doth that follow, because he hath done so, therefore he will do so still, especially now when as the Nation grows worse & worse; for as the means and mercies of God abound, so the abominations of our Nation abound more and more: as horrible contempt of God and his Word, profanation of his holy name, and Sabbaths, drunkenness, whoredom, oppression, contempt of God's servants, hating the ways of God, and calling it Puritanism when men make conscience to walk in them. Yet we think ourselves so happy as having such a godly King, wise Council, learned Clergy, and safe from all danger. And therefore though God call to fasting, we fall to feasting, masking, plays, wherein religion and the professors thereof are gybed at and derided. Isai. 22. 12. we live in the same sins that Sodom was destroyed for, and yet rest secure, and cry peace; and in which the jews lived, and for which they were carried captive, 2 Chron. 36. 16. and yet we bless ourselves, as if we were in no danger: yea we are greater sinners than our brethren in Germany, and yet what desolations are sent upon them? though we in the mean time for the same and worse sins are not moved to fear. But like sins will bring like punishments, Levit. 18. 28. And therefore what can be expected but God's heavy punishments, when as men are grown so impudently profane, as to make plays against all that in sincerity of heart make conscience of serving God, under the odious name of Puritans? and when as others also take delight in seeing and hearing them.  
May we not rather fear to speed as joshua, and the Israelites who when they had conquered jericho, next morning hast up to do the like to Ai, making no doubt of victory; but when they come there, they were put to flight before their enemies, and thirty slain, to the great grief of joshua and the people. And why? there was sin among them, that weakened and betrayed them. So we being like them in respect both of their sins and vein confidence have just cause to expect the like issue. Or as Samson who telling his harlot, that if he were thus and thus bound, he should be weak, and when the Philistines come, he roused up himself, and broke all, contemning all their power and attempts, because he knew his own great strength. But at last when he broke covenant with God, and told her his strength was in his vow to God of a Nazarite, and if he were shorn he should become as weak as another man; then she having cut off his hair and brought in the Philistines, he thought to have got away as at other times; but all in vein: for now his strength is go, and he so faint, that he falls into their hands, and is constrained to grind without his eyes and become a scorn to all his enemies, whereas if he had been truer to God, he would have preserved him from all these miseries.  
So when any danger comes we may think to scape, and do as before, but we may hap to be deceived. There is too much sin amongst us, and breach of covenants with God, that he should defend and deliver us as in times past. The Lord awaken us, that we may see our sins, and labour to prevent his judgements by speedy repentance God calleth us out of our sins, by his yearly afflictions, by the great troubles of our brethren, & waste of other Churches; to fasting and prayer: but lo the contrary, joy and gladness, slaying oxen, and kill sheep, eating flesh and drinking wine, &c. Isa. 22. 12.  
But let us take heed, that we hear not the like doom from God which he denounced against them: Surely this iniquity shall not be purged from you till you die, saith the Lord of Hosts; So Isa. 28. 15.  
Furthermore, let us take notice of diverse other parts of presumption, as to think ourselves happy, and the Lords, when as we never look one step towards Faith, or to attain any part in Christ; to think we shall be saved, and that we be good Christians, though we live in some known sin.  
But thinkest thou indeed to be saved? yea, art thou so sure of it that noon can put thee down? and yet walkest thou after thy own hearts lusts? why know, that the Lord who is truth itself, hath said that he will not be merciful to these men that shall bless themselves in their heart, saying, I shall have peace though I walk in the imagination of my heart, to add drunkenness to thirst: but the anger of the Lord and his jealousy shall smoke against them, and all the curses written in God's book shall lie upon them, and the Lord shall blot out their name from under heaven, Deut. 29. 19 20.  
Also do you live in sin, and defer repentance, and think to do well enough, because God is merciful, when yet many of your predecessors have found and do now in hell found him a just God? Again, dare you presume that God will be at your call, whensoever you hold up the finger, when as you see that Esau and the foolish virgins found it contrary; yea when as you hear God himself professing, Prou. 1. 24. 28. that he will laugh at their destruction, who have not harkened to his voice, calling them to repentance: and that shall be the help they shall have in the time of their need. Thou that reckonest without thy host must reckon twice, and once in hell as it is to be feared, if thou thou changest not thy course. Not, Friend, no: If such as thou art be saved, God must make new Seriptures first, which he will not do to pleasure thee. How dare any presume to live in many sins, and yet hope? when as they see how God cast out the Angels from heaven into utter chains for one fault; so Adam and Eve out of Paradise for one sin; and so severely corrected Moses and Aaron for one fail at Meribah. Nay our Saviour Christ found him a just God, when he stood as our surety. Thou preparest a back way, and makest gates of thy own to heaven, & promisest great matters to thyself, but God never said any such thing: O vein Fool! And thou lookest for great things from God which be promised in his Word, but never lookest to the conditions to be fulfilled on thy part: as if a man should occupy a man's land and take all the profits, and never think of paying any rent; but such are worthy to be turned out to lie in the streets. Again know, that many die upon presumption to one of desperation; Also that it is great madness to presume they can repent when they list; and therefore put it off, when they be called unto it, seeing the Scripture telleth us that we be dead in sin, and that we cannot think a good thought: and surely it is to be feared, that God will not given them repentance at last, that have despised it all their lives.  
There are thousands that make no doubt when they live, and at their death, but that they shall go to heaven, who yet are no sooner dead, but the devil takes possession of their souls. But because there is some seeming similitude between Faith and this Presumption, I will set down some differences between the one and the other: for they differ as much as a rotten post guilded over, doth from a thing of mus● sie and pure gold.  
1. Faith hath a ground from the Word of God, and believes because God speaks; presumption hath no such ground, but only self conceit, the pride of his own heart, which makes him think that, that is not, and because he hath got such a thing in his head; and therefore he is as a man that dreams that he eateth, and when he awaketh is still an hungered.  
2. Faith proceedeth from knowledge going before; for a man cannot believed what he knoweth not: but presumption is joined with ignorance oftentimes, and the more ignorant the more bold, according to the old Proverb, Noon so bold as blind bayard. For if they knew the law of God, the nature of God and themselves, they could not be so bold.  
3. Faith proceedeth from some measure of true humiliation, and from seeing and feeling his own miseserable estate. Presumption knoweth no humiliation, but proceedeth from a good conceit of their own righteousness, as the Pharisee, and the yongue man in the Gospel, Laodicea, &c.  
4. Faith is gotten with difficulty, and by many steps it is come unto. Presumption is bred with a man, and it never cost him any labour in seeking, striving, hearing, prayer, conference, but comes at ease, and at once. And yet if presumption be any Faith (as they that have it conceit it is) it is a very strong Faith; for it is very confident, and yet got at once and at ease: the which is proof enough against it; for base things grow apace, but things of worth more slowly. Presumption like jonahs' gourd comes up in a night: Ill weeds grow with speed.  
5. Faith is joined with doubting both in the working of it, and after: for the flesh lusteth against the Spirit, and there is a continual combat between them in the believer and the regenerate man, and the devil opposeth the Faith of such a one; therefore they are not soon settled, but are like a man cast into the sea, who swimming towards a rock is beaten back often with waves. Presumption never had any doubting, they never doubted of God's good will in their lives, they thank God, and would be loathe now to begin; yea they wonder at a number of fools that cannot believed, seeing there are many who are never troubled with any doubt, nor know not what they mean. But let such know to their small comfort that the reason hereof is 〈◊〉 the strength of their Faith, but because being wholly carnal, corruption fights not against corruption, and because the devil is no enemy to presumption, but helpeth it forward, Vide Negus, cap. 17. 
Act. 15.   
6. Faith purifieth the heart & reformeth the life, 
Heb. 10. 22.  abandoning the love of all & every sin; 
1. Tim. 1. 5  for it believeth and applieth Christ, not only for justification and Redemption, but for Sanctification also. A thief desires only a pardon for his faults, but not for good laws for better ordering of his life. So a presumptuous person desires to have the pardon of sin, without any desire to leave and forsake it. The presumptuous man hath a corrupt heart, that repenteth of no sin, though it refrain from some; some it lives in, what it likes best; some in the second Table, but many shamefully cold & careless in the first. Faith as it looketh for, and challengeth mercy from God, so it is careful to return thankfulness and obedience to him again: but presumption looks for all from God, but never thinketh of keeping conditions on his part. As Faith applies Christ to itself, so it giveth himself to Christ again: but the presumptuous or temporary do not so. As Herod gave himself not to Christ, but to Herodias; judas not to Christ, but to the bag, &c.  
7. Faith goeth like a Lady attended with a long train of virtues, as love to God, to men, especially the Saints, patience, temperance, &c.  
Presumption goeth like a ragamuffin without any such companion; for you shall see diverse of these that show neither true love to God nor men, especially the Saints, that presume more than any other.  
8. Faith feeling itself weak, and much opposed by unbelief, and set upon by Satan, is careful to cling to the means of the Word, Prayer, Sacrament, that it may get more strength and increase. But Presumption cares little for the means: a sermon or noon, one or two, all is one, and the Sacrament only at Easter, neglecteth the repetition of the sermons, or prayer, yea it thinketh on no such matter, nay the less the better, yea especially it never useth any stirring or searching means, but the less they use such means, the stronger is their persuasion, howsoever sometimes coming to the means, they have a little unsettled and disturbed their thoughts. Faith is the stronger for means: presumption is the stronger for want of the true means indeed, not using any more than their own devotions and blind superstition.  
9 Faith abideth even in affliction, in sickness, trouble, loss of friends, goods, and health, &c. for it seethe God still as a merciful father, even when he frowns, and can kiss his afflicting hand. Also it holdeth up its head in some measure (though not without conflicts) in times of persecutions and oppositions. But Presumption faileth at such times, and one prick of a pin will let out this blown bladder. It is nipped in the head in time of trouble, and becometh like a stone as Nabal, or sometimes being awaked out of his false confidence, it falleth into the contrary extreme, even to despair: As job saith, Will he call upon God at all times so say I, Will he believed at all times? And in time of persecution his great brags come to nothing, but turns plain craven, as we see in Peter for a season. Though all men deny thee, yet will not I: I will go to prison and die with thee, &c. yet see what it come to: But prevailingly & deadly, see it in Doctor Pendletons' example. 
Act. & Mon.  Faith makes no haste out of trouble by any unlawful means: presumption careth not much how nor by what means deliverance comes, so they be out of their trouble.  
By these let every one of us try ourselves, that true believers may receive comfort; and those that presume may be humbled in the want of true faith, to wit, such as are bold, without ground, get it at ease, and show no first-fruits, would have all from God, but return nothing to him again in token of thankfulness. It is presumption, the devil and yourselves, who have beguiled you. If you look not better to it, and get a better foundation, your conceits like a Castle of comedownes will lie in your neck, and press you to hell.  
And because thou presumest upon mercy by late repentance, and crying, Lord have mercy upon me, know, that thousands be now in hell for this trick: for though God hath promised mercy to the humble, yet not to the presumptuous; and that many such as presume have not had so much time, or if they had, yet God hath pronounced that not every one that saith, Lord, Lord, shall be accepted of him, Mat. 7. 22.  
Having almost finished this Treatise of Faith, 
How to live by Faith.  I think meet to add yet one thing as very needful, to wit, how we may use our faith, and what benefit we may make of it, which is not only to have it, and to be saved by it when we go hence, but to live by it here: for we may have use of it at every turn, in every estate we are or may be in, and in all things that we go about: which is not known or practised (not only not of the world wh●● have no faith) but even of many Christians that have it, and yet know not to use it, and s●● it on work in every thing 〈◊〉 they aught; and thereby li●● the worse, and have less comfort. As a man that hath a weapon but no skill in handling it, who may be wounded by his adversary for all that. And as a man may have an herb in his garden, and yet not knowing the use of it, may endure a great deal a pain, whereas by the right use of it he might have eased himself of his grief and sores.  
This is called Living by Faith, which is a thing required by God of his people, Hab. 2. 4. where God having threatened judgement against the jews by the Babylonians, doth afterwards promise' deliverance again, but not yet.  
What then (may one say) shall become of the people of God in the mean time? They shall live by Faith, and depending upon God, wait for the accomplishment of his graci●us promises, The just man ●hall not only live eternally by ●is faith, but even here also in his life they shall live by faith, ●nd that a comfortable life notwithstanding many troubles, ●●at they are subject here to ●eet with.  
This living by faith is to feed ●pon the several promises of ●od made in his Word, and to apply them to our own selves, according to all our needs, and ●uphold comfort, and encourage ourselves, against temptation & unto every good duty. ●ore plainly and fully thus. ●od hath made promises in his ●ord to us of all sorts, most precious and comfortable, ●hich he would have us to ●●leeve and depend on, and that will make our lives comfortable.  
For the Lord knowing that our lives have many difficulties, temptations, duties to be performed, and that we are to meet with many crosses, hath (purposing to help us in all these, as alas else we shall fall short) made us promises of his aid, assistance, protection, and deliverance, that we might believed and wait, till we see the accomplishment of them; which if we believed, they shall be fulfilled in due time to our comfort; but if we believed them not, we loose the benefit of them. God hath made promises of all kinds of things spiritual, temporal, and eternal. Spiritual, as that he 〈◊〉 forgive our sins, and remember our iniquities no more; jer. 31. 34 that we shall be all taught of Go● and have his Law written in 〈◊〉 hearts, that if we ask the 〈◊〉 Ghost, he shall he given us; Luk 11. 13. that his grace shall be sufficient for us; 2 Cor. 12. 13. that he will never departed from us, and that he will put his fear in our hearts, that we shall never departed from him, jer. 33. 42. that he will be with us to the world's end, Math. 28. 20. and that he will finish the work he hath begun, Phil. 1. 6.  
And some of these promises he hath made to all Christians, some particularly to some sorts; as to the hungry, that they shall be satisfied, Math. 5. 6. to the weary, that they shall be refreshed, and to mourners that they shall be comforted, Luk. 4. 18. Mat. 11. 28.  
So to this and that virtue, as to faith, they that believed shall not perish, but have eternal life. joh. 3. 16. They that trust in the Lord shall never be moved or confounded, Psal. 125. 1.  
To obedience, see the innumerable promises, Deut. 28. and Levit. 26. besides elsewhere. To patience, that the patiented abiding of the righteous shall be gladness, Proverbs. To perseverance, he that holdeth out to the end shall be saved, Math. 24. 13. they that be faithful to the death, shall have the crown of life, Apoc. 2. 10. To uprightness, Psal. 84. 11.  
To the fear of God there are also innumerable promises, and to them that love God.  
Also to every good duty, as to the hearing the word, that wheresoever two or three he gathered together, there Christ will be in the midst of them, Math. 18: To prayer, whatsoever we ask according to his will and in his Son's name shall be granted, 1 joh. 5. 14. joh. 16. 23.  
To meditation, conference, and to the use of the Sacrament, that God will be with us, blessing our labours.  
Of temporary things, as, both preservation from all evil things, as, he will keep his under the shadow of his wings, Psal. 91. 2. 3. watch over and preserve us as the Apple of his eye, Zach. 2. 8. That also he will given his Angels charge of us to keep us in all our ways, Psal. 91. 11. That he will save us in the fire and ●he water, that they shall not burne● drown us, Esa. 43. 2. And giving of good things, God will not fail us nor forsake us, Heb. 13. 5. and that all these things shall be ministered unto us, Math. 6. 33. that those who fear God shall want nothing that is good, Psal. 34. 10. that we shall eat the fruit of their labours, Psal. 128. 1.  
Yea in our troubles and afflictions, that he will lay no more on us than he will enable us to bear, 1 Cor. 10. 13. but will given an issue with the temptation; that all things shall work together for our good, Rom. 8. 28. that he will deliver us out of them in due time, Psal. 34. 19 Great are the troubles of the righteous, but the Lord delivers them out of all, &c. He will deliver us in six troubles, and the seventh shall not hurt us, 
job 5. 19  Call upon me in time of trouble, and I will hear thee, and thou shalt praise ●ee, Psal. 50. 15. Thus also he hath made to the faithful promises of heavenly and eternal things, as, that after the labours of this life ended, he will translate our souls to his heavenly Kingdom: This day shalt thou be with me in Paradise, Luk. 23. 43. And this is employed in the Parable, where the Angels carry up Lazarus soul into heaven, Luk. 16. He that overcomes shall inherit all things, and shall sit with me in my throne, even as I also overcame, and am set down with my father on his throne, Apoc. 3. 21. Also of a glorious resurrection of our bodies, Who shall change our vile body, and make it like to his glorious body, Phil. 3. 21. It is sown in corruption, but shall be raised in incorruption, 1. Corinth. 15. 42. Also of eternal life in both soul and body after the day of judgement, as in 1. Thes. 4. 17. Than we shall be ever with the Lord. And Matth. 25. 34. Come ye blessed of my father, inherit the kingdom prepared for you. john 10. My sherpe hear my voice, and I given them eternal life, and will raise them up at the last day.  
There be general promises to all that fear God, and particular promises to some kinds of persons, as to them that suffer persecution for righteousness sake, Matth. 5. 11. to the orphans, widows, strangers. There be absolute promises, and promises conditional. Conditional be the promises of things temporal, which God will fulfil to his children, as shall stand with his glory and their best good. Absolute promises are they of things spiritual and eternal, to wit, that he will not fail to given so much grace to his, as shall be sufficient for their salvation, and at last eternal life.  
Also there be direct promises in the Scripture, and promises by consequent. The direct we have heard, as that which was made to Abraham of a son, Gen. 18. also to Paul, that not one in the ship should loose his life, Act. 27. By consequent, as thus. If we found any promise made to one godly man in Scripture, and no special reason expressed why it should be peculiar to him, than we may take it as a promise made to us, as being also the children of God. Thus the Apostle, Heb. 13.5. dissuading from covetousness, useth a reason from a promise which was made to joshua, I will not fail thee; but yet pertains to all God's people.  
2. Whensoever we see that any of God's people have prayed for any good things, and been heard, if it were not peculiar to them, we may take it as a promise to us, and look for the sames as David Psal. 22. 4. encourageth himself to speed, Our fathers trusted in thee, and thou didst deliver them, they trusted in thee, and were not confounded, they prayed to thee, and were delivered.  
5. Whensoever we see God hath done any thing for his children (which was not peculiar) we should expect that he will do the like to us; for God loveth all his children, and whatsoever is written, is written for our learning, Rom. 15. 4. Thus Saint james exhorting to patience in trouble, useth jobs example, 
jam. 5. 11.  You have heard of the patience of job, and have seen the end of the Lord, meaning that we shall have such an end too, if we be patiented as he was.  
Now than God having made such excellent and sweet● promises of all kinds, our part is to believed and apply them to ourselves, and they shall be fulfilled to our comfort.  
And thus are we to do for our spiritual or temporal life, and also for our eternal. For our spiritual life, for our salvation, our sanctification, and perseverance therein, and the means thereof; for in all these stands our spiritual life, and we have promises of every of these, which if we believed, we shall have a spiritual and comfortable life.  
As first for my salvation; When I believed still, and every day hold fast this, that I am the Lords (so I awake as the Lords to day as well as yesterday, and so lie down at night, knowing that once the Lords and ever the Lords, and that whom be loveth, be loveth them to the end) therefore (I say) I hold fast (by leading a godly life, and renewing my repentance and my covenant with God) the persuasion that I am still the Lords, as he hath before received me to mercy, and his mind varieth and changeth not. This is to live by faith in one part, and what a comfort is this still to hold fast my faith? And that not only when I feel the favour of God, but when all seems contrary, yet then to believed still, is to live by faith; so that whatsoever temptation of Satan, or my own unbelief, or want of feeling cometh in the way, yet to hold out this shield of faith to quench the fiery darts of all Satan's temptations, this is to live by faith.  
So in the matter of my sanctification I have great use of my faith, to further me therein, both for the avoiding of evil and doing good. For I must do this or that dvety, because I know its the will of God, and not do the contrary, because its forbidden, not for this or that sinister reason.  
First for the resisting of evil, as my own strong corruptions; these must be mastered: but how? I must resist and strive against them: but when as I may think and feel I shall never prevail over them, than I must live by faith, grounded on God's promises, as, God hath said his grace shall be sufficient. And this with such promises will encourage us to set against them, when by faith we believed that God hath promised, and will help us, and bless our labours; or else we shall resist with no courage. So again we must resist the devil. Yea but what likelihood is there that we should prevail, he being as he is, and we as we be? Hath God made no promise to help in this case? Yes, he hath said, Resist the devil and he shall fly from you, jam. 4. 7. So for the world (which we have to oppose) God hath told us, that greater who that is in us, than he that is in the world, 1. Io. 44 Now we resisting thus by faith in assurance of victory, shall fight the more comfortably: so that if the flesh object and say. I know not how I can scape being carried away of the world; the answer hereunto is, Live by faith. So for doing the contrary good; God calleth for many dveties at our hands: as from the Magistrate, Minister, Householder; how shall we do these duties, seeing we have no power? live by faith: for hath not God said, fear not, I will be with thee, as to Moses, Exod. 3. and 4. so to jeremy, cap. 1. Say not I am a child, for thou shalt go to all that I shall sand thee.  
So that here is use of our faith, to encourage us to go about any duty God calleth for of us; seeing he will enable us to it.  
So to the duty of mercifulness, or any such, God hath promised not to forget our labour of love, which we have showed towards his name, in that we have ministered to the Saints, and do minister; but will reward the same both in this world and the world to come, Heb. 12. 6.  
So for defending the truth against cavillers, or before Rulers. Alas I cannot tell what to say, I shall shame all. Fear not but live by faith. God hath said, it shall be given thee in that same hour what thou shalt speaked, Math. 20. 19 and, I will given, thee a mouth and wisdom, which all your adversaries shall not be able to gainsay or resist, Luk. 21. 15. But I may be called to suffer persecution ere I die, and alas I feel no fitness nor ability to endure the fiery trial. Well, care not for to morrow; do the present duties which God requireth, and spend thy time well, and then leave that to God, and live by faith: he will given us strength whose power is perfected in our weakness.  
So for perseverance in our Christian course, how shall we do this, we see no strength in ourselves nor likelihood that we shall hold out, but have cause rather to fear the contrary; for there are so many adversaries which daily oppose us, that they may hinder us in our course?  
And again such grievous sickness, long pain, and trouble, as I may easily sink or be impatient. Care not for hereafter, which is a sin as well in spiritual as temporal things, but let us commend ourselves to God, assuring ourselves that he who hath begun his good work will finish it.  
So for the means of grace, as using the Word, Sacrament, prayer, meditation, conference, here is great use of faith; for what heart can we have to use these means, but when we by faith use them, believing that God will bless them to us, for right ends and increase of his graces? for he that blesseth mens-outward labours, will not be wanting to our spiritual endeavours. This heartens us to take pains in them, yea when we have felt no benefit by them for a time, yet to, believed and wait, and use them still: So that though Satan persuade us to forbear them, saying, Thou gettest no good by them, but rather aggravates thy sin, and increasest thy condemnation. Well, yet I will use them, seeing God hath promised to be with them that use them carefully. If I go by Sea or Land in great danger, o what shall I do? live by faith in God's promise of protection, in all thy ways, as Ezra 8. 25. and 31. compared: so jacob when he heard that Esau was coming against him; prayed, believed, and went on.  
For our temporal life, here is also great use of faith: daily it is requisite, that every one have a Calling, in which to live and serve God's providence for his maintenance. Now it is requisite first, that we be sure that our Calling be a lawful Calling.  
Secondly, that it be our calling, and not another's into which we have intruded ourselves; for then if it be an unlawful calling or not our calling, we can look for no blessing. But if we have our calling from God, and walk in it with a good conscience, then may we first assure ourselves of God's protection, who will care for us himself, and hath given his Angels charge to keep us in all our ways, and therefore may be comforted whither we be at home or abroad, on horseback or on foot: in respect of ourselves, night and day that God will watch over us, and no ill shall fall out; and for our change also and family in our absence, so long as we are called by God to be from them, as the Lord promised, Exod. 34 23. 24.  
So for success in our lawful businesses, when we have used the means, and commended the same to God by prayer, we should live by faith, and take no carking care for the event, for this is to overload ourselves needlessly and vainly; and it is God's part, which we aught not to encroach upon, but leave it to the ordering and disposing of his wise providence, and being assured that he will given that success that shall be best, we should rest in this, and quiet ourselves.  
So when we are about a bargain, we should use the best and wisest lawful means we can, and then commit it to God, and so be at rest, and avoid those scorns that the world pull upon themselves, pining themselves with care, and casting in their heads, and breaking their sleep: O but how if I should not have this bargain, if any should come between ●e and home; if the party should not be at home when I sand, or will not stand to his word? how if this and that should come between and hinder my bargain? So for time to come, we must leave that to God, failing of no lawful means, but yet using them without any carking care. How shall I do if I should be lame▪ when I am old, or when my lease is out? live by faith, and God will provide against all these doubts and difficulties.  
So for our children; how shall my children do for maintenance? let us go as fare as we can, and leave the rest to God who is all-sufficient to provide for them, and to perfect all that wherein we are defective. A●d this we shall found to be a great quietness to our minds. So when crosses come, there is great use of our faith. The Lord hath thus disposed of it, ●e will turn all to good, and lay no more upon me than he will enable me to bear, and make a good end in his due time. And so whither we have means or noon, little or great, yet let us live by faith, having the promise of a strong, merciful, and just God, and not limit the Lord for the time of our deliverance, nor for the means whereby we shall be delivered, but leave it to him, depending upon him, who hath said he will not fail nor forsake any of his, & if they call on him in their trouble, he will deliver them. And so be patiented and wait without discomfort or breaking out into murmuring and impatiency; yea still wait, though help come not by and by, and so soon as thou expectest and desirest. So also in respect of our eternal life, we must live by Faith, namely, that we shall one day come to it, and herewith encourage ourselves in our painful labours, and all the crosses of this life, knowing and believing that heaven will pay for all, and that our momentary and light afflictions shall be abundantly recompensed by that eternal weight of glory which they cause unto us.  
In the end of our life we have also need of Faith to assure ourselves of a happy departure, and be bold to let our souls go, knowing (though devils swarm in the air like flies) yet the holy Angels shall carry up our souls into the joys of heaven; and also we may commit comfortably our miserable body to the grave, in assured hope of a glorious resurrection unto glory and blessedness, and so of eternal happiness with God both in soul and body for ever.  
This living by faith God requireth, and bids us we should put our faith to use; as Ephes. 6. 16. we are commanded to take it to us as a shield, so that we should not only have it to be saved by, but daily and hourly to use it, and live by it.  
Thus have the holy servants of God done in all ages, Abraham after God had made him a believer, is called out of his country from house and home, and kindred, to go wither God should show him, but he knew not wither; so that as blind folks follow their guide, so he followed God and lived by faith.  
So it was promised him that in his seed should all the Nations of the earth be blessed, and yet he had no child, nor no likelihood of any; he being old, and his wife also old, and barren at best, yet he believed and waited upon God for the accomplishment of his promise, and consulted not with reason, but cast himself wholly upon God's word and promise, and at last had Isaac. And when he had him, in time he is bidden to go and offer him up to God, notwithstanding this cross (the Messiah being to come of his seed) crossed his salvation, and of all the world: and yet he obeyed, and for the promise let the Lord alone for that; knowing that he that made it was able to keep it, and to break it his truth would not suffer him. Being asked, here i● the wood, but where is the sacrifice? he answered that God would provide one; O unspeakable Faith. Noah also lived by faith, as we see in his story, both in making the Ark, and getting in of the creatures: he disputed not how shall we ever be preserved in this stinch of the creatures of the Ark? nor what should become of them when all were drowned; he made no such questions, but did all in Faith, went in and continued there by Faith, and come out by God's appointment.  
So Isaac lived by Faith, waiting for the promise of a seed, in whom all Nations should be blessed; the which come not of twenty years after, and yet he waited, not changing his wife, nor taking any other, but relied upon God by faith in the use of lawful means. And so believing he conveyed the blessing to his posterity by Faith.  
jacob did so in all his troubles, in going down to Mesopotamia, in returning when he heard of Esau's coming against him with four hundred men. For then did he comfort and strengthen himself by grounding his faith upon God's promise; OH Lord, thou that sayest return into thy country, and to thy kindred, and I will deal well with the, deliver me I pray thee from the hand of my brother; and so using the means, he went o●●. But how should he scape his fingers? God promised to do him good, that is enough for him.  
And thus he gave commandment to be buried in Canaan in token of his Faith, believing that his posterity should inherit that land.  
So joseph gave commandment of his bones, and Moses, Heb. 11. 25. 26. David likewise notably lived by Faith, in all his troubles, as it is to be seen in his Psalms; in greatest dangers commending himself to God, and refusing to help himself unlawfully by hurting Saul, because God had promised him the Kingdom: Though an host (saith he) pitched against me, yet my heart shall not fear, Psal. 27. So Psal. 23. 4. Not but that sometimes his Faith was shaken a little (for neither he nor the rest had been men if they had been perfect) but they recovered it again, and lived by Faith.  
So he did notably discover his living by Faith, 1. Sam. 30. 6. For when the Philistines had burnt Ziklag, and the people ready to stone him, it is said that he comforted himself in the Lord his God, and said, Into thy hands I com my spirit: thou hast redeemed me OH Lord God of truth, Psal. 31. 5.  
So Nehemiah, cap. 1. when he heard of the misery of his people, fell to prayer, clinging to a promise that he knew made by God, that he had read and marked out of Deuteronomy: and so in other things.  
So Ezra would not ask the King a guard to go with them, though the way were full of danger, but committed himself and his company by Faith to God's keeping.  
And Mordecai discovered his Faith in his speech sent to Hester, Hest. 4. 14. namely, that if she failed to speaked to the king in the behalf of her nation, God would sand deliverance to his Church some other way. Some other way? which way trow you did he see? nay that he could not tell: Indeed if she had used her best skill, it had been much to expect a recalling of such a decree, and there had been use of Faith. But though she should fail, yet to believed God would help some other way, this argued a great Faith. And why was he so confident? because he knew they were the Church of God; and therefore that they could not be cut off.  
So Ester herself being thus urged, used the means, and said, If I die, I die, I will do it by the help of God; a worthy Faith, as we would easily see if we knew and weighed well her case. Such a Faith was in job, that said, If God killed him he would put his trust in him, job 13. 15. Thus also Paul lived by Faith, both for spiritual life, Rom. 7. and for temporal life, 2. Tim. 4. 17. 18. and for eternal● life, 2. Tim. 4. 7. 8.  
So the Martyrs, as appeareth by their courageous and faithful speeches in extremities of danger: As, that if God sent no meat, he would sand no hunger: That their enemies could do no more than God would suffer them; and that either God would abate the force of the fire, or else increase their strength. As also we see this in their faithful commending their souls into the hand of God: Lord jesus, receive my spirit.  
So many godly Saints in our times have showed their confidence by their comfortable speeches both in life and death.  
For our further provocations hereto, 
Reason.  understand some reasons. It is a great glory to God that we live by Faith: For than we make him a God inindeed, when we trust him on his bore word against reason, and when we see nothing to persuade us, but rather the contrary. Than we make him our God, when we so put our confidence in him, and in prosperity and adversity, when we have means or no means, for our souls, bodies, for us ourselves, and for our friends and family, for this and the other life.  
As joseph took this most kindly of his Master, and esteemed it the greatest benefit that he could have bestowed on him, that he trusted him with all he had, Gen. 39 8. so God takes it well at our hands when we trust him on his word, seeing it is a putting to our seal unto it; though herein we should do no more than there is wonderful cause we should, yet we are weak to do it: Lord increase our faith, and pardon our unbelief. And therefore God hath recorded the examples of believers, as taking such pleasure in them as he would not have them forgotten, and for our learning. The contrary, how dishonourable is it to God the faithful and true witness!  
2. It is a wonderful benefit to ourselves, and maketh our life sweet; For it freeth us from much heartgrief, carking care and sorrow, & much unprofitable trouble we put ourselves to; as might easily appear, if we should examine particulars. And what a comfort every of these is to believed them: As first for our spiritual life, daily to hold fast the assurance of the favour of God.  
Also in the matter of sanctification, what a heartening is this to resist evil, and to do any good duty, when we believed God will be with us, in the one and the other, to given us help against our corruptions, or Satan's temptations, and to enable us to any duty he calleth us to. So what a comfort to believed our perseverance, notwithstanding we think of Satan, and the world's power and our weakness, and whe●● we hear of the falls of goodly ones, who seemed of fa●● greater strength than we.  
So what an encouragement is this to the Word, Sacrament, Prayer, when we believed we shall get good by them? So for our temporal life, look over the particulars of that.  
And for our eternal life, what a comfort is it that when our troubles be many and great yet we may ease ourselves, by considering of the blessed en● of all, when we shall enjoy everlasting rest with God in heaven? So in our death, when w●● can boldly commend ourselves ● our souls and bodies unto God as unto a faithful Saviour, who will safely keep them to the last day, 2 Tim. 1. 12. On the contrary side, what a miserable thing it is not to have use of our faith in these things? As, for our spiritual life to be ever and anon doubting we are not the Lords, what a life is this? what heart can we have to strive against our corruptions, or Satan's temptations, when we fear we shall never prevail over them? So that we shall never hold out, but loose all at the end, especially if persecution should come.  
So for duties to be performed, which (for want of faith) we sometimes omit, or withdraw ourselves from such duties as we be called to, or do them untowardly. So what heart can we have to the means, when we doubt we shall get no good by them?  
So for our temporal life, what a misery is it to be ever in fear, to go out in fear, and be abroad with a distrustful fearing mind?  
So when we have used the means and prayed, yet to be distracted with care, break our sleep, lie tossing, and so waste our bodies with grief, and make ourselves unfit for other good duties. If we had the greatest thing in the world in hand, when we had used the means once, we should lay our heads down in God's lap, as quiet as if we had nothing to do: but alas, if we have but a small thing in hand, we so trouble ourselves, as we be unfit for holy duties, and all for want of more faith.  
So in troubles, what a misery is it to be weak in faith then? For we hereby fall to impatience on the one side, or on the other to be struck like a stone, or ready to use unlawful means, when we cannot believed that God will bless those that are lawful.  
So for time to come, what a misery is it to be always in suspense, and doubtful of the issue of all our labours?  
So for our children, when we cannot believed that he who is our God will also be the God of our seed, and will take care to provide for them, when both we and all our means fail.  
So for our eternal life, what a pitiful thing is this, and what wrong to ourselves, when we are weak and wavering about that in our great troubles, and in the end of our life, when we are going hence?  
3. Hereby our faith shall be greatly increased, for, use faith & have faith, as they say of legs and of memory: whereas the not setting it on work is a cause it is so weak.  
4. Thus shall the promises be accomplished, and we get many good things at the hand of God, and else not, so that we miss many a good turn by our unbelief.  
Now if all this be so, 
Use.  then must we needs acknowledge that most men be in an ill case; for few will be found to live by Faith.  
First, for the most part they have no Faith; and therefore they cannot live by Faith. Ignorant, profane, civil worldlings, these are quite without Faith, and some that make better show, that yet fall short of true Faith.  
They live by other rules; 
False rules.  as first, by carnal and natural reason, thinking if they follow their calling, and pay every man his own, and live orderly, and keep their Church, that God will hold them excused, if there be somewhat amiss, and they shall be both blest and do well here, and be saved hereafter, or else God help. If such should not do well who are not borne again, john 3. 3. our whole nature being so vile, as we must not be restrained only, but universally changed anew, theirs were very strict: but this is a false rule; for our Saviour Christ told the Scribes & Pharisees, that they should not enter into the Kingdom of heaven, nor any other, except their righteousness exceeded theirs.  
The yongue man in the Gospel had done thus at the height, yet there was somewhat wanting to bring him to the Kingdom of heaven, to wit, to cell all and follow Christ, which he could not do without Faith. Many among the Heathens, their Philosophers and wise men among them especially, went thus fare, and yet come short.  
2. Also they live by sense only, and not by Faith; as fare as they see, they will believed, but no further. If they have means, than they are jolly, if not, then dead, and shifted as they can.  
If God promise to a dvety done a reward of blessing, if God stop into their hand and given them a pawn, they will believed, but if it be but his bore word, (as to given all to the poor) they dare not take that. Yet if a rich man come to them for forty or a hundred pound, and tell them they shall have it with increase at the quarters end, they will let him have it cheerfully, and trust him: If he say, you shall have a pawn also if you please for better security; Not, saith he, I will trust you for more than that: if I have but your word or have it under your hand for mortality sake, it is sufficient. But yet they will not given to the poor, which is to lend to the Lord, though he promise' to repay it with advantage; yea though he have given it under his hand. Esau lived by sense, choosing the pottage before the birthright. Moses lived by faith, choosing rather to be in adversity with God's people under the hope and promise of deliverance out of Egypt, than to live still in Pharaoh's Court, and there for the present to enjoy the pleasures of sin, and preferments of the world.  
If they commit their children to a rich man who is their friend, o they are very glad, but not so confident and comfortable to commit them to God. If a great man promise to deliver them out of a trouble, they are quiet & secure, but though the Lord promise' so, they are not comforted. Now all this is because they live by sense, and what they see they believed, and not by faith in God, whom they see not: and therefore they will not believed him. If they have wealth to leave their children they are comforted, if not, they distrust God's promise, & choose rather to get riches by deceit, than to rest upon his word in the use of just and true dealing.  
So they live in that course of life that is most plausible in the world, and not in that whereto God hath made his promise, as Moses did. In time of persecution they take the easiest way, and think them fools that loose here, in hope of future gain.  
3. They live by presumption, making no question but that their state is good, and that God will not suffer them to want, and that he will save them at their death, when he never said any such thing, nor they be the parties to whom his promises are made. Or else if their case be not presently good, yet they can call to God for mercy, and then all shall be well. What a saucy boldness is this to challenge great things of God, which he never promised, to reap where he never sowed? As if one should come to a man and ask him twenty pound, saying, I know you will given me it; Why, (will he say) did I ever promise' you? if I did, I will be as good as my word, if not, thou art a bold fellow, in presuming to obtain so groundless a svit.  
4. Also they live after their own lusts, every one as their heart leads them, either wholly or in part, not crossing themselves of their william. It is for their profit, their pleasure, their mind, and therefore they will do it; If they be in danger they will help themselves with a lie, a false oath, going to a Witch, and think it folly if they should not. These be false and wicked rules, which make ill work, and led men to destruction.  
Now if all this be so, than how much may we bewail the estate of the most that live among us, in that, that after such means of faith, so few will be found true believers. For take out the five sorts that be here mentioned, who are no true believers, and how many will be left? But let us know their misery that are without true faith, and what punishments remain for such among us as live and die without it.  
And therefore Ministers are to be exhorted to preach Faith more carefully, and the people to labour for this above all, and to know by what steps they may come unto it.  
Secondly, it serveth also to rebuke the servants of God, and such as have faith, that yet have little use or benefit of it, but live too much by sense (as was said before and as might plainly appear if we should examine the particulars,) whereby they dishonour God, and draw out an uncomfortable life full of misery oftentimes.  
O what a happy life might we led, if we had this grace of faith? For what is it that makes us miserable at any time? our crosses, troubles? Not, but this, that we cannot depend upon God in these cases, for then we should be quiet, The servants of God have been cheerful in great troubles, as Paul and Silus in the prison and stocks at midnight, Act. 16. The Martyrs cheerful in prison, at the stake, in the fire, and have clapped their hands over their heads, to express the inward joy of their hearts. But we dishonour God and disquiet ourselves. And this is the reason, because our faith is no stronger, and we make so little use of it. And this is the cause that we miss many a good thing we might have from God, if we did believed.  
3. It serveth likewise for instruction, that seeing there is such a comfortable life to beeled, that we would labour to grow better acquainted with it.  
And to this end first, to know the promises of God scattered in his Word, and that we gather them together; and get them written out, especially such as most concern us. If we have an herb in our garden that would case our grief, and we know it not, what are we the nearer? And so if we know not the promises, though they be in the book, what are we the better? If we be to seek when we have need of them, we may do ill, though we have them in our book; for though sometimes God helps his servants, that when they know not a promise, as soon as they in their trouble open the book, they light upon a most fit place; yet this not to be trusted to.  
2. We should remember them, and by Faith meditate on them, and apply them to ourselves, and lean upon them as upon a rock, fearing more that the earth should reel from you, and given you a fall, than the promises should fail you.  
If we had a most sovereign medicine or cordial, but have quite forgot where we have laid it, it will little avail us when we stand in need to have it presently applied: and so it is in this case, seeing it is not