A TREATISE OF FAITH: Wherein is declared how a man may live by Faith, and find relief in all his necessities. Applied especially unto the use of the weakest Christians. By EZEKEL CULVERWELL. The Justice shall Live by Faith. EPHES. 6. 16. Above all taking the shield of Faith. ROM. 15. 4. Whatsoever things were written aforetime, were written for our learning, that we through patience, & comfort of the Scriptures might have hope. LONDON, Printed by I. L. for William Sheffard, and are to be sold at his shop, at the entering in of Pope's head Ally out of Lumbard-streete. 1623. TO ALL GOD'S PEOPLE, WHO HAVE ENJOYED any benefit by my Ministry, especially of my Pastoral charge. DEARLY Beloved in the Lord, although I cannot but be privy to myself, of many defects in discharge of my duty which God required at my hands toward you, (which I humbly beseech the Lord and you to pardon,) yet this hath been, is, and I hope shall be, to the end of my days, my comfort, that I have not laboured in vain amongst you. What were my labours and success thereof, I must appeal to the consciences of you who are yet living; for you know that not a few are now at rest with the Lord, whose holy lives and happy ends gave good testimony hereof. But to leave these to the wise consideration, of such whom they may concern, and to give unto all, to whom these presents shall come, a just account of my proceed herein: I do profess that for many years past, I have had my thoughts much exercised about this prime grace of Faith; (by which alone we receive all saving grace, and without which none:) and after that, by long experience, I found through conference with many of diverse sorts, that very few attained to the true knowledge, much less to the right use of Faith, either in the assurance of their salvation, or well ordering of their conversation. For to pass over all carnal Protestants, who only have a form of godliness, making an outward show thereof, and deny the power of it, in walking after their own lusts: I have observed very many, who have in truth laboured after salvation, yet through want of good direction have made forsaking of their sin, the ground of their believing, and so building such a weighty matter, upon so weak a foundation, could never come to such certainty of their salvation, or constancy in a holy conversation, as true Faith would have brought them unto. Some others I have seen, who being deeply affected with the sense of their misery, and knowing that there is no means of recovery, but by Christ, have desired nothing more, then to be delivered, and restored by him; yet these not knowing the right way how to attain to Faith, by which alone do receive Christ and all his benefits) have spent many years unprofitably and unfruitfully. Others there be who persuading themselves, that they have Faith, and thereby be quieted from fear of condemnation, yet much wanting the life and power of Faith, neither so honour God and their profession, nor in time of trial, find that sound peace and comfort, which a lively Faith would certainly procure. By all which it appeareth, how few they be that have attained to the true knowledge of Faith what it is, how it is got and increased, and how to live by it. The consideration whereof grieving my soul to see so many mistaken in so weighty a matter, and so much labour to be lost, hath been the chief mover of me, to employ all my thoughts, how this great evil may be redressed. Whereupon entering into deeper consideration, how this might be attained, I well perceived, that (seeing God's truth revealed unto us in his Word, is the sole ground of Faith,) the only way to get and keep Faith, is to be well acquainted with God's Word, in which I cannot sufficiently admire the wisdom and love of God; in providing such store of heavenly comforts, to relieve us in all our necessities: so that had we the knowledge, and the right use of them, we should then see, what were the Life of Faith, and the blessed estate of a believer in this world, above all other estates though never so excellent. These thus being, I gave myself to the search of the Scriptures, to find out what these heavenly comforts were, which God hath so abundantly provided for our relief, in all time of need. And to this purpose, (with no small labour) have gathered out all the promises as well as I could out of both the Testaments, which being laid together, made a great heap of heavenly treasure, such as any of understanding, would greatly admire and rejoice in and I may in truth profess, I was much affected with the bare reading of them. But well considering, that the naked laying down of these promises, would not be sufficient to direct every one, to the right use and fit application of them, for the begetting and increasing of Faith: I have laboured to draw these unto several heads, such as in my opinion may contain all our necessities, that at leastwise the weakest sort may more fitly apply them to their several uses, and so by Faith be comforted, when all other helps fail them. If in this my labour I have not so sufficiently satisfied the desires of the most judicious: I must content myself, that according to the measure of grace received, I have laboured to be helpful to such as stand in need hereof; and have carefully avoided, whatsoever I have thought might hinder their profiting, and specially all controversies about Faith, and have plainly showed out of the Scriptures, what I have conceived to be the truth; wherein I may have this defence of my failing, that I have not had any guide in this labour, neither have I seen any who have in this way gone before me; and therefore I entreat, my Reverend brethren in the Ministry, whose abilities do fare exceed mine, that they would perfect this, which is but weakly begun. And for my part, I will not cease to pray, that this may be as profitable to others, as painful to myself, which the Lord grant, for his Christ's sake. Ezekel Culuerwell. TO THE CHRISTIAN READER. THE leading of a happy Life (the attainment whereof this Treatise directeth unto) is that which all desire; but God's truth only discovereth, and Faith only enjoyeth. In the first Adam our happiness was in our own keeping, but he by turning from God to the creature, made proof what, and whence he was, a creature raised out of nothing, and without the supporting power of Him in whom all things consist, subject to fall into a state worse than nothing again Hence God out of his infinite power, depth of goodness, intending the glory of his mercy in restoring man, would not trust man with his own happiness; but would have it procured and established in the person of a second Adam, in whom we recover a suitor estate than we lost in the first: for though Adam's soul was joined to God, yet that knitting was within the contingent and changeahle liberty of his own will, but now we are brought to God, in an everlasting covenant of mercy by Faith in Christ, who by taking the nature of man into unity of His person, and not the person of any, became a public person, to be Author of eternal salvation to all that receive him; and so gathering us that were scattered from God into one head, bringeth us back again to God by a contrary way to that whereby we fell, that is, by cleaving to God by faith from whom we fell by distrust. A fit grace for the state of grace, giving the whole glory to God, and emptying the soul of all selfe-sufficiency, and enlarging it to receive what is freely wrought and offered by an other: thus we come to have the comfort, and God the glory of mercy, which sweet attribute, moved him to set all other attributes on work to make us happy. Out of the bowels of his mercy, as he chose us to eternal salvation in Christ, so vouchsafeth he all things necessary to life and godliness. And as the same love in God giveth us heaven, and furnisheth us withal things needful in the way, until we come thither: So the same Faith which layeth hold on the promises of necessary assistance, comfort, provision and protection: and this office it performeth in all the several stations of this life, until it hath brought us unto the enjoying of Him in whose presenceis fullness of joy and pleasure for evermore. We see that same love in parents which moveth them to gave an inheritance to their sons, moveth them likewise to provide for them, and to train them up in experience of their fatherly care. So it pleaseth our first and best Father, besides the main promise of salvation, to give us many other rich and precious promises, that in taste of his goidnesse and truth in these, we may at length yield up our souls to him, as to our faith full Creator with the more assured comfort; and the longer we live here be more rooted in Faith. I know whom I have trusted, 2 Tim. 1. 12. saith aged S. Paul. But alas how little is that we know of his ways! because we observe him no●, making good his word unto us. All his ways are mercy and truth, Psal. 25. 10. 12. 6. and every word is a tried word. For the better help of God's people to know there portion in those good things, Psal. 31. 19 which their Father not only lays up for them for times to come, but lays out for them here as his Wisdom seethe fit: this reverend and holy man of God hath compiled this Treatise, wherein he layeth open the veins of promises, hidden in the Scriptures, to the view of every Christian, and digesteth them in their order, and withal showeth their several value and use for the beautifying of a holy life, which wits-lesse exercised of themselves, would not so well have discerned. For the benefiting by which Treatise, it will not be inconvenient to know these four things. First, that it supposeth a reader grounded in the knowledge of the nature and properties of God, of Christ and his offices, of the covenant of grace and such like; because as in an arch one stone settles an other, so there is such a linking together of points in divinity, that one strengtheneth another. For from whence, hath Faith that efficacy, but because it is that which is required in the covenant, to lay hold on the free promise? And whence have the promises their strength but from the constant nature of jehova, who giveth a being to his Word, and is at peace with us by the all-fufficient sacrifice of the Mediator of the new covenant? Words have their validity from the authority of the speaker: were not faith founded on the word of an infinite God so throughly appeased, the soul would sink in great temptations, whereas now even mountains vanish before a believing soul. For what is all to Christ, and who is able to subdue all to himself? Hence it is that now we are by Faith safer than Adam in Paradise, Phil. 3. 21. because we have a promise which he wanted. Safer it is to be as low as hell with a promise, then as high in Paradise without it, because Faith wrought by the power of God, hath what strength God hath on whom it resteth, and therefore worketh such wonders. But howsoever the knowledge of these things serveth the argument in hand, yet it must not be expected, that he should be long in these things which are but coincident, and should be foreknown: which I speak, because some of weaker judgement not considering the just bounds of Treatises may expect larger handling of some things. Whereas he hath laboured especially to furnish the argument in hand and not to load the discourse. In the second place, it must be known that the fruit of these things belong to such as are in Christ, in whom all promises are yea and Amen, made and performed. He that by the immortal seed of the Word and Spirit is borne again, may claim a title to that he is borne unto. For clearing of this there be three degrees of promises, one of salvation to absolute and personal obedience, but this by reason of weakness of the flesh driveth us to a despair in ourselves, and so to the second promise of life by Christ: This requireth nothing but receiving by Faith, which is wrought in those that are given to Christ, whilst grace is offered, the Spirit clothing the words with a hidden and strong power, and making them operative; when they are commanded to believe, their hearts are opened to believe. To persons in this state are made a third kind of promises of all that is needful in this world, until all promises, end in performance; of both these promises and the last especially this book speaketh of. Thirdly, it must be pressed upon those that mean to profit, that they resolve to come under Christ's government, and be willing to be led by the Spirit into all revealed truth. Wisdom is easy to such as are willing, and the victory is as good as gotten, when the will is brought from thraldom to base affections, to resolve to be guided; for such a heart lieth open to God's gracious working, and the Spirit readily closeth with such a spirit as putteth not bars of obstinacy. Notwithstanding, We must know in the fourth place, that when we are at the best, we shall yet be in such a conflicting state, as that we shall long after that glorious liberty of the sons of God, after we have done the work God hath given us to do. For, God will have a difference betwixt heaven and earth, and sharpen our desire of the coming of his kingdom, which nothing doth so much, especially in times of outward prosperity, as those tedious combats of the inner man; and yet let this raise up our spirits, that it is so fare, that this remainder should prejudice our interest in happiness, that thereby we are driven every day to renew our claim to the promise of pardon, and so to live by Faith, until this unclean issue be dried up. These sour herbs help us to relish Christ the better. Moreover, though in this life our endeavours come short of our desires, and we always allow a greater measure than we can attain unto: yet we may by stirring up the graces begun in us, and by suing God upon those promises of his Spirit and Grace, whereby he hath made himself a debtor unto us, come to that measure whereby we shall make the profession of religion glorious, and lovely in the eyes of others, and comfortable to ourselves: and so shine fare brighter than others do. Why then do we not in the use of all sanctified means beg of God, to make good the promises wherein he hath caused us to trust? Do we not beside life of our bodies, desire health and strength, to discharge all the offices of civil life! and why should we not much more (if the life of God be in us) labour after health and vigour of spirit, and for that anointing of the holy Ghost, whereby we may do and suffer all things, so as we may draw others to a liking of our ways? The truth is, Satan laboureth to keep us under unbelief of particular promises, and from renewing our covenant, in confidence that God will perfect the work that he hath begun, and not repent him of his earnest. So fare as thus we cherish distrust, we lie open to Satan. Strengthen Faith, and strengthen all. Let us therefore at once set upon all duties required, and be in love with an holy life, above all other lives, and put ourselves upon God's mercy and truth; and we shall be able from experience so fare to justify all God's ways, as that we would not be in another state for all the world. What greater encouragement can we wish, then that our corruptions shall fall more and more before the Spirit: and we shall be able to do all things through Christ that strengtheneth us. To make these ways of God more plain unto us, this pains is taken by this man of God. Not to disparage the labours of other holy men, (as far as I can judge) there is nothing in this kind more fully, indiciously, & savorily written, with greater evidence of a Spirit, persuaded of the goodness and truth of what it sets down: And (though distinct from respect to the Author) the Treatise deserveth much respect, yet it should gain the move acceptance, especially of those that are babes and young men in Christ, that it is written by a Father of long and Reverend esteem in the Church: who hath begun in all these rules to others. As for our bodies, so for our souls, we may more securely rely on an old experienced Physician. He commendeth it unto thee, having felt the kindly working of it, upon himself. The Lord by his Spirit convey these truths into thy heart, and upon good felt hereby in thy soul, remember to desire God that he may still bring forth more fruit in his age until he hath finished his course with credit to the Gospel, and an assured hope of a blessed charge. Gray's Inn, RICHARD SIBBS. To the Christian Reader. IF any Grace (and if not Grace what else?) doth deserve so to be commended unto the people of God, as they may be set on fire, with desire of it, till their desire be satisfied; surely among, and above all other Graces, the Mother and Nurse-grace, the Queen and Sovereign Grace, which bringeth forth, and breedeth up, that nourisheth and cherisheth, that commandeth and ordereth all other Graces, even FAITH deserveth as much. FAITH I say, which is to the soul, as the soul is to the body. The life of it: & to the little world, as the Sun is to the great world, The light of it: that which warmeth, quickeneth, comforteth, encourageth, the person in whom it is. Doth it not then deserve the best pains of the most judicious, and industrious Divines to set it out? Great pains hath been taken hereabouts by men of good note and name. So much, and so well hath been uttered and published on this subject since the latter spring of the Gospel, as to utter and publish any more, may be thought to do no more than what hath been done before: yet without prejudice to any other, to the praise of God's Grace in the Author of this Treatise, be it spoken, Never any took such pains to so good purpose in and about the foundation of FAITH, as he hath done. The only, true, proper Groundwork of FAITH is God's promise. Whatsoever is prnmised may safely be believed, whatsoever is believed without a promise, is presumed. As FAITH is the life of the soul, so God's promise is the life of FAITH. Desirest thou FAITH? take notice of God's promises. wouldst thou have thy FAITH, like the light in the Lord's Sanctuary, never to go out? Acquaint thy soul with God's promises, know them, meditate on them, confer about them: let them be continually in thy mind, memory, heart and tongue. If thou findest it too hard a task for thee to find them out, to rank them in order, and to make fit application of them (which is indeed an hard task.) Behold here God hath sent Ezekel Culuerwell, as of old he sent Ezekel Buzi, to set out the promises of God more plentifully and pertinently then ever before: and that to breed FAITH, where it is not: to strengthen it, where it is weak: to settle it, where it wavereth: to repair it, where it decayeth: to apply it aright to every need: to extend it to sanctification as well as to justification: and to point out the singular use of it in matters temporal, spiritual, and eternal. The subject matter of this Treatise is fit to be under taken by a man well exercised in the holy Scriptures, and well acquainted with the disposition of man's heart towards these promises. Such an one is he who hath penned and published this treatise. His exercise in the Scripture hath enabled him to gather together heaps of promises. His experience of the disposition of man's heart, (having piercingly dived thereinto through much friendly and familiar conference with sundry sorts) hath enabled him to set those heaps in a fit and due order. What I say of him, I know of him; for from mine infancy have I known him, and under his ministry was I trained up in my younger years: he being at the least two and twenty years elder than myself. Now because of all the Ministers that ever I knew, he hath been one of the most painful, faithful, and powerful, give me leave (good Reader) to set down somewhat of his practice for a pattern to others. What manner of entering upon his pastoral charge, he had, is not unknown to them that were under his charge. Very few, if any at all, did he find fit to receive the holy Communion: which moved him by the space of many months from morning to night, every day in the week to instruct in the first oracles of the word of God, every one under his charge, sometimes one by one severally, and other times many jointly together: which he did with such success, as there were but few that were not able to give a reason of their hope to be saved, and so were admitted to the Lords Table. From which time, ever after, so long as he continued there, he had weekly meetings in his Church for all sorts, distinctly on several days to catechise them in the Principles of Religion: whereby (I am persuaded) he did more good then by preaching, which yet was very powerful, and not in vain. For as his own, and his hearers labours, in teaching and learning abounded, so God gave answerable fruits in obedience to the word. For as the Lords day was very religiously observed: so the foul sins, whereunto people untaught are usually given, were there abandoned, & all contentions among neighbours so laid aside, as most lovingly they came to one another's house. And though there were many poor, and none greatly rich, yet did none of the poor beg abroad for food, but were relieved at home. Among other evidences of the power of God's word among them, I will record one, a very remarkable one, and worthy to be had in more frequent use. It was this: In time of great dearth of corn and other food, there was order taken by public authority, that every family should forbear one meal in the week, and upon the Lord's day bring the value of it to the collectors for the poor. This being faithfully performed by them all, therewith they did provide good corn, which cost 8. or 9 shillings the bushel, and sold it to the poor at 12. pence the peck, and yet reserueda good stock to set the poor on work. These and many other good works were done under his ministry, who was ready on all occasions to press the doctrine of faith: so as the preaching of faith hindereth not the performance of good works. This Treatise will give evident proof thereof. Well use his pains, and thou shait not lose thy pains. WILLIAM GOUGE. A TREATISE of Faith. WHEREIN IS declared how a man may live by faith, and find relief in all his necessities. IT is a matter much to be lamented, Few attain the end of the Gospel. that in this clear light of the Gospel, so few attain to the right end of the Gospel, which is to live by faith, as we shall see by and by further laid open to such as will consider. For to say nothing of all unregenerate men, who never felt any work of Faith for their true conversion, and therefore could never find any sound comfort of their salvation. The matter that I complain of is this, that many of God's children, who have some true faith and hope to be saved by Christ, (as they profess, and others in charity are so to conceive of them) do not enjoy that sweet life and blessed estate in this world which God their Father hath provided for them, and they full well might attain, were not the fault in themselves. The truth hereof may appear in these two things especially. First, that so few do hold fast that joy in the holy Ghost, which might comfort them over all the discouragements of this life, either in foregoing the sweet delights of this world, or in patiented bearing the manifold troubles of this life, which usually are their portion. Secondly, that so few do cast out such a sweet savour of holy conversation, Hose 14 8. as might make those that dwell under their shadow (as the Prophet speaketh) to give a sent like the wine of Lebanon. Or to speak more plainly they be not many even of those who take upon them the Christians profession, who have gotten that certainty of their salvation, & constancy in holy conversation which might abundantly comfort themselves, and move others to desire & labour to be like them. To prove these to be so, is not hard, the life and practice of the most of our professors daily witnessing the truth hereof. The consideration of these, hath oft and long moved me to seek how this great evil might be redressed, and to make known by God's word, how all Gods children may enjoy this large allowance of their Father, to live comfortably & to die happily so fare as in this vale of misery may be attained whatsoever shall be said or done to the contrary by any adversary notwithstanding. This seemeth unto me, Remedy. to be notably set out unto us in that one sentence, Hab. 2. 3. The just shall live by Faith; Rom. 1. 17. which for the excellency thereof is often repeated, Gal. 3. 11. both in the old and new Testament, Heb. 10. 38 and confirmed by the examples of Gods worthy servants in all ages, as is plentifully to be seen, Hebrews 11. The true meaning whereof is this, that the man who is now accounted just and righteous before God, being justified and sanctified by Christ; as he first was made alive by the holy Ghost through Faith, receiving Christ: so likewise by the same faith he is to receive in and from Christ, the continuance of this life, both in all comfort that he shall receive all needful blessings, and in all good conscience, to yield unto God all required obedience: Wherein are laid down two main pillars of our holy profession. One, Two main pillars of our profession. that all grace which we want is alone in Christ, and from him to be received by us, that it may be ours. The other, that all this grace which is in Christ for us, is made ours only by faith, whereupon follows this our principal conclusion, in this Treatise intended, that the only way to attain to all comfort in God's favour, and conscience to live a godly life, by which alone our life and death be happy; is to get, keep, and increase this precious gift of Faith, whereby alone we receive Christ, 2 Pet. 1. 3. and in him all things pertaining to life and godliness. Now to come to a more full opening, and so to a more plentiful use of these so heavenly matters, specially for such as most need help herein: this must be laid as the foundation of all this building. That man being created of God perfectly holy and happy, and having by his disobedience utterly lost both, and cast himself and all his posterity into the contrary misery of sin and damnation, so that neither he himself, nor any other creature was able to deliver him out of this misery, and restore him to his former happiness. It pleased the divine Majesty to ordain, that the second person in Trinity, the only begotten Son of the Father, should assume and take to his divine nature, the nature of Man, that so he might become a meet Mediator between God and Man, to which end the divine Nature sanctified the humane nature which he took, and filled it with all grace for us; whereby he was made jesus Christ our Lord, john 1. 16. That of his fullness we might receive grace for grace, that is, in stead of that grace which God gave man by creation, & he lost by disobedience, and God long before promised and shadowed in the Ceremonial law, and required in the Moral law, in stead hereof (I say) we have in Christ fully and truly all grace needful for our salvation, and to bring us to a fare more excellent estate than we lost by our transgression. All which are most sufficiently by the Apostle drawn to four heads. But, 1 Cor. 1. 30 ye are of him in Christ Jesus, who of God is made to us wisdom and righteousness, and sanctification and redemption. In which Scripture I desire more to be observed, specially these two things as most pertaining to our purpose. 1. First, 2 Observations. that the Wisdom, justification, Sanctification, and Redemption, whereby any sinner naturally foolish, guilty, defiled, and in bondage, is made wise, justified, sanctified, and redeemed, is all & alone in Christ, who is made of God unto us all of these; that is, he himself wrought all these things for us, and gives them freely to us, and no other way can any man have any of these, but from and in Christ, We have all grace in Christ. as is expressly said in the first words of this verse, where it is said, that ye are of him, that is of God in Christ Jesus: that is made by God one with Christ, set into him (by faith,) as shall in the second general point be showed. the other special point, 2 Observation. which I think meet in this forenamed Scripture to be observed is this. Many seek to be justified by Christ not to be sanctified by him. That whereas all who look to be saved by Christ in all the accusations of their conscience for any sin, do run to Christ alone for pardon of their sin: yet many of them being overcome by their corrupt nature, and so falling into sin, do pray to God for more grace to mortify the same, and do purpose and strive to master it (both which must be done) but these men not so clearly seeing, that all power to mortify all sin, and to practise all good duties, lieth only in Christ, and must from him be received by us; that so we may prevail, herein they fail, that not receiving this power from Christ, nor well knowing how, do lose much labour, and in long time get small victory; yea, rather many times their corruptions get strength over them. The chief remedy of this evil I take to be this, that as we obtain pardon of sin, and be justified by applying Christ unto ourselves: so we in like manner must apply Christ unto ourselves for our sanctification, being no more able to purge ourselves then to justify ourselves. This is lively represented unto us by the parable of the Vine and the branches, joh. 18. 5. that as the branch receives all sap whereby it is fruitful, from the Vine, so do we from Christ; therefore he himself saith, Gal. 2: 20. (without me ye can do nothing) and to like effect the Apostle speaketh plainly, nevertheless I live, yet not I, but Christ liveth in me. The reason hereof is as manifest, that man's nature being so wholly corrupted, that he hath no inclination, much less ability to do Gods will, Christ taking man's nature hath so sanctified it in his own person, that it is able perfectly to please God, which purity of his nature being in some measure communicated to us sinners, 2 Cor. 3. 18 we are changed into the same Image from glory to glory, even as by the Spirit of the Lord; which the Apostle Peter calleth to be partakers of the Divine nature. 2 Pet. 1. 4. By all which and the like many, it is evident that as all our comfort for our full & free justification must be had from and in Christ alone, so all the power whereby we may mortify our corruptions, and perform all holy duties lieth in Christ alone, and must be had in and from him. And thus much for the former general point, that all grace we want is in Christ. Now for the second that Christ, 2. Of faith. and all grace in him, is received by faith, We are well to weigh the nature of this faith, what it is, and how it is gotten and kept: that so we may live by it, wherein this is to be remembered, that in this business, we have nothing to do, but with a true saving faith, which is usually termed a justifying faith, How justified. not for that it doth properly for any worthiness in itself, or by any efficacy in it, make righteous, but only for that as a weak hand it receiveth Christ our righteousness, who hath fully wrought all righteousness for us, and freely bestowed it on all those who receive him by this hand of Faith. Now then to say what this justifying Faith is, howsoever many learned Divines have diversely defined or described it; I conceive the whole nature of it, may thus be sufficiently set forth unto us. justifying Faith is a belief of the Gospel, What justifying faith is. whereby I receive Christ offered to me in the same. This is plainly to be seen in this Scripture, among many others, john 1. 12. But as many as received him, to them he gave power to be the sons of God, even to them that believed on his name. Which I desire may be well considered, for that so many be deceived in this matter of Faith and that diversely: who all by the light of truth may be drawn into the right way, and so find that sweet and precious fruit of Faith, which so few attain unto. For the better understanding whereof, we are to observe two special points pertaining to the nature of this justifying Faith. 1. First, what it hath in common with all other kinds of faith. 2. Secondly what in special, whereby it differeth from them all. For the former, Faith is a belief. I call it a belief, which is a giving credit to that which is spoken, whereby a man is assured that it is true which is spoken; which assurance may be more or less, according to the persuasion we have of the truth of the speaker. Now, What is to be believed. the matter the be believed is here said to be the Gospel. That is, Gospel. the glad tidings of of reconciliation made by Christ jesus between God and man, which though it be diversely, and in sundry speeches set out unto us in holy Scriptures, yet all is most sufficiently contained in this one sentence delivered by Christ himself, joh. 3. 16. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life; wherein this is evident that the matter to be believed unto salvation is this. That God the father moved by nothing but his free love to mankind lost, hath made a deed of gift and grant of his Son Christ jesus unto mankind, that whosoever of all mankind shall receive this gift by a true and lively faith, he shall not perish, but have everlasting life, which the same Apostle expressly saith, 1. joh. 5. 11. This is the record, that God hath given to us eternal life, and this life is in his Son, meaning, that this it is, which God hath witnessed for us to believe, which he that doth not, makes God a liar; and shall most justly be condemned; therefore this then is the first thing in true faith to be considered, that every soul to whom God sendeth this message of the Gospel do truly believe and give credit unto it to be true, that God hath made grant of Christ to sinners, so that if he accept this grant, he shall be saved. This is that faith which in schools is called historical, because it goeth no further than to give assent and credit to the story of that which God speaketh to be true, which one may believe for another; and therefore this cannot be true justifying faith, and this may be in those that know they are bidden to the wedding, yet refuse to come. So that though this be necessary to true justifying faith, yet it is not sufficient: therefore in justifying faith there is required another and more special work; namely, to receive Christ, and life in him offered in the Gospel, which was the second general point to be considered in the nature of this justifying faith. Namely, that beside the assent of the mind and judgement to the truth of the Gospel, The second special work of faith, is to receive Christ offered us in the Gospel. we give consent with our heart and will, and so willingly and gladly accept God's gift of Christ, whereby indeed he is become ours, and we his: and so we in him be made partakers of all things pertaining to life and godliness, 2. Pet. 1. 3. as the Apostle Peter speaketh, where I would have this specially to be marked, that he saith, this is by the knowledge or acknowledging of him, which I understand to be by true faith, whereby we know and acknowledge Christ to be ours. This I the rather observe, for that I see some honestly minded, herein beguiled, to imagine that a man may be a true member of Christ, and so be justified, before he thus actually believe, and thereby apprehend Christ. I deny not but that some weak in faith may fear that they do not believe, and that they have not apprehended Christ when in deed they have apprehended him, though they feel it not; who may be discerned partly by their heaviness for want of sense of faith, but especially by their love they bear to God shown manifold ways, whereof we shall here more in the trial of faith. But that he who never apprehended Christ by believing, should ordinarily be a member of Christ, I cannot see; sure I am, the Scripture constantly speaketh otherwise, as john 12. As many as received him, Gal. 3 26. to them he gave power to be the sons of God, even to them that believe in his name. Gal. 2. 20. And to like effect often, that we are all the children of God by faith in Christ jesus, That we live by faith of the Son of God, That Christ dwelleth in our hearts by faith. Eph. 3. 17. In which and the like many, it is evident that faith is the Instrument whereby we receive Christ our righteousness and life. And this is the constant opinion of all found Divines so fare as I know. Thus than we see that the very nature of faith consisteth in the true acceptation of Christ proclaimed in the Gospel. How faith is gotten. Now followeth to be considered how this faith is to be obtained and increased, that so we may live by it, wherein we have these two points to be observed. 1. First, 2. point. what is the ground of faith? 1. 2. Secondly, 2. how faithis hereon builded. But before, this block (at which so many stumble) is to be removed, That we yet speak not how a man that hath faith may know it to be so (whereof more in his place) but how one that indeed hath not apprehended Christ by faith may attain unto it. So that here only we seek the causes which beget this faith, not the effects of faith, which only prove we have it. Many not discerning this difference do much mistake, Causes and effects of faith differing. and being asked what caused them to believe, they say, because they have truly repent, and changed their course of life, which if it proceed not from faith, is not so much as a sound proof of faith, much less can it be any cause to draw them to believe, By which mistaking it comes to pass, that such persons building their faith upon their life, (which is subject to many changes) can never have sound and steadfast faith) but a staggering & unconstant opinion at the best. We have need therefore to look for a more sure ground whereon to build our faith, which must stand against so many and mighty storms wherewith it is so usually assaulted. The only firm ground of this saving faith is God's truth revealed in his word, The only ground of faith is God's truth, Reason why. as is plainly taught, Rom. 10. 17. So then faith cometh by hearing, and hearing by the word of God. And so likewise it is said of the Ephesians, 1. 13. That they by hearing the word of truth, the Gospel of salvation believed, which is as manifest to reason, in that there is not any thing in heaven or in earth, which can testify to us such good will in God to save us; but we must have Gods own word to witness this unto us, and all little enough. It is a matter so incredible that the holy and just God who cannot abide any iniquity, Heb. 2. 2. but will certainly give to every sin his due punishment, yet of his own free mercy hath given and granted to poor sinners eternal life. Therefore hath the Lord so often, and so evidently spoken no less, that he might thereby move us to believe, as 1. joh. 5. 11. expressly affirming. This is that which is testified, That God hath given us eternal life; and this life is in his son. For our further confirmation wherein, it is said, vers. 7. that this is witnessed both by three witnesses in heaven. The first, the father; the second, the word: that is, the son of God, the second person in Trinity; the third, the holy Ghost which three be one divine nature, and testify the same things; as also by three witnesses on earth, all which be in every true believer, and none else. The first, the spirit; the second, the water; the third, the blood which agree in one, witnessing the same things, whereby are meant. By the first, our spirit; by the second, our sanctification; & by the third, our justification, that in the mouth of so many witnesses, this truth which of all others is the greatest (yet most hardly received) may stand sure for the consolation of all believers, and conviction of all unbelievers, etc. To which is further added, vers. 10. He that believeth in the Son of God, hath the witness in himself, he that believeth not, God hath made him a liar, because he believed not the record which God witnesseth of his son. The self same word of life is in sundry other Scriptures published unto us; because the Lord knoweth we have need to hear of it continually; we are so full of doubting in time of temptation: therefore our Saviour himself proclaimeth this glad tidings. joh. 3. 16. For God so loved the world; that he hath given his only begotten son, that whosoever believeth in him, should not perish, but have everlasting life; and verse 17. For God sent not his Son into the world to condemn the world, but that the world through him might be saved. So likewise joh. 12 47. I came not to condemn the world, but to save the world. Again, joh. 2. 2. If any man sin, we have an advocate with the father jesus Christ the Just, vers. 3. And he is the reconciliation for our sins, and not for ours only, but for the sins of the whole world. And joh. 1. 29. Behold the lamb of God which taketh away the sins of the world. So the Apostle saith. 2. Cor. 5. 19 For God was in Christ reconciling the world unto himself, not imputing their sins unto them, and hath committed to us the word of reconciliation. In all which and many other Scriptures, this is manifest, that God in his word hath made a general offer of salvation in Christ, and inviteth all (to whom he sendeth his servants, the preachers of his Gospel) to come to Christ that they might be saved, as is plain in the parable of the wedding, Mat. 22. 1. which is therefore called the Gospel, that is good news: because it bringeth forth this glad tidings of great joy that shall be to all people, as the Angels of the Lord told that the shepherds of the birth of Christ, Luk. 2. 10. And this is the same which our Lord jesus himself after he had finished his whole work of man's redemption here on earth, and was to ascend up to his father to prepare a place for all his members, commanded his Apostles, and so consequently gave in commission to all their successors, the preachers of the Gospel, to proclaim and publish this Gospel to every creature: that is, to every man and woman, that so every soul, to whom the sound of the Gospel should come, might have sufficient ground whereon to build their faith and be saved, or be made without excuse for neglecting so great salvation, which at the first began to be preached by the Lord, and afterward was confirmed by us that heard him, Heb. 2▪ 3. This then is the only ground whereon saving faith is builded. Namely, this general pardon proclaimed in the Gospel to poor sinners, which I have very plentifully proved, for that it is not well considered by many, who fain would believe, yet being ignorant hereof, do long time pine away with grief, for that they see nothing which might make them (being so vile in their own eyes) so bold as to believe that there is any such love in God towards them, as to give Christ unto them. Others more dangerously presume of God's favour without any such ground whereon they build their persuasion, but only on the outward change of their life, which often is found deceitful as was before showed. Now followeth how a poor sinner (yet void of saving grace, How to build faith on the word. and finding nothing in himself▪ which may make him bold to believe) may build upon this ground, that so he may attain to true faith, whereunto these three considerations be necessary. Three considerations. First, what is said. Secondly, to whom? Thirdly, by whom, that so he may have good warrant to believe that he shall enjoy this mercy offered. For the former, What is said. the poor distressed sinner is to weigh with himself, that in this Gospel and glad tidings of salvation is proclaimed and freely offered forgiveness of sins through Christ, as is plain by the Apostle Paul his preaching to them at Antioch. Act. 13. 38. Be it known unto you therefore men and brethren, that through this man is preached unto you forgiveness of sins, where as in all the former Scriptures, and in many others, Christ and all his benefits for our justification, sanctification, and full glorification is the matter offered, which being that which every humbled sinner most desireth▪ how can it be but welcome news to hear, that there are such things prepared and offered as he most desireth, which must needs move him oft to sigh for the same, and say, Oh that I might once have my part in this unestimable treasure: but presently comes into his mind his own unworthiness, which drives him as fare back from all hope, that ever any such as he should have part therein▪ wherein many a poor soul doth remain a long season, because he cannot see any thing which might make him bold to believe, that there is any such benefit prepared for him. For remedy whereof he is in the second place deeply to weigh this wonderful mercy of God, 2. To whom. who so freely offers this great benefit of Christ and all his merits, not to the righteous, but to sinners; yea to all without exception, to whom the Gospel cometh, as we have seen in the former Scriptures, where the ground of faith was laid, and because such as have most feeling of their sins, are most fearful, and hardliest brought to believe, that this is tendered to them: therefore are they more especially called, as appeareth. Matthew, 11. 28. Where Christ himself having proclaimed that all things are delivered to him of his Father; Mat. 28. 18. meaning as else where, Heb. 7. 27. that all power is given to him, whereby he is perfectly able to save all them that come unto God by him, inviteth all that labour and are heavy laden to come unto him, promising that he will ease them; whereby every poor sinner, who feels his woeful estate, by reason of his sin, and Gods curse hanging over his head for the same, may certainly know that he is the party whom Christ calleth to come to him, and to whom this benefit of Christ and salvation in him is freely offered, that so he may be somewhat more raised up, to conceive hope, that he shall in due time enjoy the same; to which end every one who fain would believe, is to consider, that as there is no grace in any, why he should hope for such favour at God's hand, (for God's mercy in preparing and offering his Son a redemption for sinners is altogether free and undeserved;) so on the other side, there is no sin which ought to hinder any one from receiving pardon so freely offered unto him: but rather as the greatness of the disease should more hasten the sick to seek to such a physician as can cure all diseases, & not keep back such as be called to be cured 〈◊〉 so no heinousness of sin should drive any from coming to Christ, which is able and willing to cure all that come unto him, but rather hasten the poor sinner more speedily to come to Christ, and so much the more, for that Christ shall have greater glory in pardoning great offenders, and more love from them being pardoned, As a Physician shall have more credit in curing great then small diseases. So then the main thing that must move and draw a poor sinner to come to Christ to be eased, is the free mercy of God offering Christ without exception to all that being laden would be eased, which every one must apply to himself, that seeing it hath so pleased God to send these glad tidings to him, to call him, command, and beseech him to receive this grace offered: therefore he need not fear, but may boldly believe and receive Christ offered to him, as we shall further hear by and by. For our further help, Who promiseth. wherein, in the third place it shall be highly needful, well to weigh who it is that maketh this great offer unto us miserable sinners, even God himself, who is both 1. able, and 2. willing, and 3. as faithful to perform what he promiseth; all which are so manifest that they need no proof for the truth of them. But we have need oft to set them before us for our use to strengthen our faith in making us more boldly to rely on Christ. To this end are specially these testimonies of God's power mercy and truth so often repeated in 1. God's power. the scriptures, that we might have them ever before us to uphold us against our doubtings, and fears, whereof our nature is full; for though in general none will deny but God is Almighty, yet it may appear in all ages, not only the wicked, but even God's children have doubted of God's power, as though he were not able to help them, as it is evident in God's people in the wilderness in their often murmurings through their distrust of God's power, Psal. 78. 19 Can God furnish a table in the wilderness. For this cause was the Lord so often constrained to oppose his Almighty power against their distrust. As for Sarahs' laughing, thinking it impossible she should have a child, the Lord said to Abraham, Is any thing hard or impossible to God. Gen. 18. 14 And again to Moses objecting Whether all the fish in the sea should be gathered for food for Israel in the wilderness, Num. 11. 23 The Lord answered, Is the Lord's hand waxed short, thou shalt see whether my words shall come to pass or not. The like many, whereby it appears to be a great cause of unbelief, that looking too much upon the impossibilities, which are apparent to us, and not opposing to them God's power, we so despair of help, as is most sensible to be seen in poor afflicted consciences, whose chiefest fear and doubts are, that their sins are greater than can be forgiven, and they think it an impossibility for such as they are to be saved. Who now knowing by Gods own word, that salvation in Christ is freely offered and proclaimed even to them, though never so vild and unworthy, and that by God himself, Psal. 115. 3. 135. 6. who is of all power in heaven and earth to do whatsoever he will, and to whom nothing is impossible: this may bring the afflicted and despairing ne'er at lest thus fare as to say then it may be, God will be merciful unto me, wherein I doubt not may be found some true faith in apprehending the mercy offered though so weak as cannot be discerned or felt by the believer himself, and this I should take to be the lowest degree of faith. For the further strengthening whereof, it shall be much available for all such as yet feel not not their faith, Weakest faith. and for every weak believer, Goodness and mercy of God. to cast their eyes upon the wonderful mercy and goodness of God, which alone maketh him so loath to cast away any poor sinner, and so willing to save even his enemies and rank traitors against his high Majesty. Here if ever, is a fit place for all such scriptures, as set out God's mercy to poor sinners the more to persuade them to believe, as that of Ezechiel, 33 11. where the Lord sweareth by himself: saying, As I live saith the Lord, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live, turn ye, turn ye from your evil ways, for why will ye dye oh house of Israel. 2. Pet. 3. 9 And to like effect is that of Saint Peter, That God is not willing that any should perish, but that all should come to repentance, which scriptures and many the like, are not to be understood of Gods determining will and decree, but of his revealed and approving will, which he would have us to know and believe, that thereby we might be drawn to rest ourselves upon him for salvation; which whosoever (though never so great sinner) shall do, he shall not perish, but have everlasting life. This then is that sure foundation of faith, whereon all that truly believe do build: namely, the rich and free mercy of God revealed in the Gospel, whereby all that shall be saved be drawn thankfully to accept this mercy so freely offered to them, being yet stark dead in their sins, and void of all saving grace; and therefore all they who looking into themselves, and finding nothing to draw them, but all to drive them from hope of life, are often and much to set before them this unspeakable and unualuable mercy of Almighty God, as in preparing such a remedy for all our misery; so in making so free a grant thereof in the Gospel to all sinners excepting none. And now more specially in ●endring it to them: so that they may boldly accept this mercy in Christ offered to them, and shall not sin but please God therein, that thereby they may be drawn on in a further degree to believe to find mercy at God's hands: whereunto if one thing be added, I see not what can be wanting, to make the sinner bold to lay hold upon Christ with all his merits so freely offered to him by God who is so able and willing to bestow Christ even upon his enemies. This one thing I mean, God's truth▪ is God's truth and faithfulness in performing with his hand, whatsoever cometh out of his mouth; as David and Solomon oft professed, which howsoever (as before I spoke of God's power) it is confessed of all, that God is both faithful and just in all his promises, yet nothing is more common then in time of trial to distrust and fear God will not be as good as his word, at lest whatsoever is said we fear we shall perish; We need not seek for proof hereof, which is so recorded in the lives of the most worthy servants of God, who are otherwise highly commended for their faith, he that hath any insight into himself may see too much of this in himself, how ready we are to call into question God's truth, when God deferreth the help we looked for. To pass by all others, and to see this in the matter we have in hand: from whence is it, that so few of those that be truly humbled in the sight of their misery, who know and desire Christ; yea more, who have heard and in general believed the Gospel, that it is the glad tidings of salvation, that Christ bids all that be heavy laden to come unto him, and he will ease them? what is the cause I say, that so few of these do so lay hold on God's word, as to believe and to rest assured of their salvation by Christ? I know no better answer then this, that when it comes to ourselves, we cannot believe God will perform his word to us; some thing or other will be objected by our unbelieving hearts, why we may not believe. Against all which we have no other buckler to hold out but God's truth, Psal. 31. 5. as Psal. 91. 4. His truth shall be thy shield and buckler; which is such, that he cannot lie nor deceive. To this end it is that God is called the God of truth; Reu. 3. 14. Christ the faithful and true witness, joh. 14. 17. the holy Ghost the Spirit of truth, Ephe. 1. 13. the Gospel the word of truth, that when our faithless hearts shall stagger and doubt, whether that shall be which God hath spoken, we may stay ourselves upon this immoveable rock (God is faithful.) 1 Cor. 19 As often it is repeated to strengthen our weak faith. This then remaineth for the settling of the heart of the weak in faith. That so oft as doubts arise concerning his salvation by Christ, whether God so love him, that he hath given him his only begotten Son, that he believing might not perish but have everlasting life, he hath no other thing in the world to persuade him but this, that God (who cannot lie) hath said it, and therefore he may and aught to believe, that Christ and all his benefits are his; wherein the more to move him, he is to lay before him both what a great sin it is not to believe, no less then to make God a liar, 1 john 5. 10. as the Apostle John expressly speaketh, joh. 3. 18. and also what fearful punishment it procureth, even a certain and remediless condemnation as our Saviour himself denounceth. By these and the like considerations is true faith, both first begotten, and afterwards increased in all those that shall be saved, which I have more fully laid open, not only for that it is the most principal matter to be regarded, concerning true saving faith, namely how he that hath it not may attain to it. But also, for that it is, if not the least known and laboured for, Many seek for marks of faith in vain. yet least attained unto. For I have observed many very inquisitive for some marks of faith, who never so much as knew any thing which might draw them effectually to believe. And therefore now to end this point, concerning the right and orderly way, whereby an unbeliever is brought to true and saving faith, my advice is to all that find their faith weak, and consequently their lives much out of frame, that first they take good heed whereupon they build their faith, Build faith only on God's truth▪ and that only upon God's mercy and truth revealed in the Gospel, which never changing are a sure foundation; and not upon their own change which oft is deceitful, and at best variable, and indeed is only an effect and fruit of Faith accordingly showing the strength and weakness of our faith, and can by no means be made any cause thereof. Thus have we seen both what this faith is whereby the just do live, and by what means it is attained. Now lest any should gather out of the former, that any man may by his own endeavour, using these means attain to faith; I think meet to add this, that although it be Gods will and commandment to all, to whom he sendeth his Gospel, Faith is not in man's power, but wrought by God's Spirit. that they should believe & receive Christ offered unto them, and therefore it is the duty of every one so to do, and it is their sin, and shall be their condemnation who do not thus, as hath been said in all respects; yet such is the corruption of all mankind by Adam's fall, that not one soul hath either will or power to receive this grace in Christ offered unto him, Rom. 11. 32. For God hath shut up all in unbelief, that he might have mercy upon all, Act. 13. 48. and so many believed as were ordained to eternal life, Eph. 2. 8. and Faith is the gift of God, joh. 6. 44. and none can come to Christ except the Father draw him. Which is wisely disposed by God that no man might have cause to glory in himself, but that the glory of man's salvation may be given to God. From whence it cometh, that besides this common favour of salvation in Christ tendered to all in the Gospel; yea, & besides the common gifts of the Spirit which many receive, who never received Christ by faith. As knowledge both of man's misery & the remedy thereof; sorrow for the one, and desire of the other, with such others (besides these I say) God doth give his holy Spirit to all that shall be saved, who doth inwardly draw and incline their hearts to believe Gods free and gracious promises, and so thankfully to accept Christ offered unto them, whereby indeed they be truly made partakers of Christ and all his benefits, and thereby be justified and sanctified, and shall be fully and everlastingly glorified. And thus is a poor sinner by Faith made the child of God, and heir of glory. Now before we proceed to our principal intention, to show how this justified man may live by his faith. It shall not be lost labour to show how this may be known of any, How it is known a man hath this faith. that he hath this true faith, and how every true believer may be able to prove that he doth so, this certain and infallible knowledge in any man that he hath true faith, Riseth jointly from the causes & effects thereof, & not from either apart, as shall be showed. Under the causes I comprehend all that work of God, Causes of faith. whereby he worketh faith in any, which standeth especially in these three things. 1. That God by his word and Spirit first enlighteneth the understanding, truly to conceive the doctrine of man's misery, and of his full recovery by Christ. 2. Secondly, by the same means he worketh in his heart, both such sound sorrow for his misery, and fervent desire after Christ the remedy, that he can never be at quiet till he enjoy Christ. 3. Thirdly, God so manifesteth his love in freely offering Christ with all his benefits to him a poor sinner, that thereby he draws him so to give credit to God therein, that he gladly accepts Christ offered unto him; These three works of God, whosoever findeth to have been wrought in himself, he may thereby know certainly he hath faith, But without these what change of life soever may be conceived, there can be no certainty of faith, and therefore I again advice, that this be first and especially looked unto for our comfort, wherein that none be deceived with shows of these in stead of substance, I take these to be true notes of soundness. For the first of enlightening there can be no doubt. For the second of sorrow, seeing the causes still remain, Trial of sorrow. nametie corruption and affliction, therefore this sorrow must continue to our life's end, though in a different manner, now mingled with comfort, whereas the former before faith could have none. Whereas on the other side the sorrow that quite drieth up, was never sound, as it is to be seen in many, who being once deeply afflicted, and in great heaviness for their miserable estate, afterward coming to some comfort, are grown so secure and senseless, that having no true grief or remorse for their daily corruptions, content themselves, that they were once cast down. Whose lives as they be ●●ule and full of blottes, so their ends be oft fearful, either senseless or uncomfortable: so dangerous it is, to quench the spirit in any part. Again, Trial of our desire. for the trial of our desires after Christ to prove that they be not sudden flashes, this is a certain mark of soundness, that the more we taste of Christ, the more we covet him. As the Apostle Peter exhorteth all that be new borne; ● Pet. 2. 1, 2 If so be they have tasted how▪ sweet the Lord is, Mat. 5, 6. & this is that holy hunger after righteousness, to which our Lord jesus promiseth blessedness, which many mistake, for such a desire as going before all faith, hath no promise of blessedness. And great reason there is hereof why all true believers should more and more thus hunger after Christ, for that whiles we live here we receive but the first fruits only, and we have but an earnest penny of that fullness we shall have, and therefore we cannot be fully satisfied with that we have received, but still desire more. Lastly, for the trial of the third work of God, Trial of faith. whereby he worketh Faith, that any may know God hath wrought this in him in deed and in truth, and not in conceit and opinion (wherein many be deceived,) I take this to be most infallible in the weakest of those who may know they believe, that though in temptations they be driven from their hold, yet afterward they return unto their rest, and find Gods holy Spirit drawing them yet to believe in God because of his word, which though it be weak, yet it is true faith, and not that wavering which hath no faith in it. As may be laid open by a plain comparison for the weaker sort. In a pair of gold weights when they be empty, either balance will hang wavering and not rest on either side: but if a grain be put into one above the other, it will weigh it down, yet so as the wind or a little jog may lift it up; but if it be let alone, the grain will weigh it down and so hold it: so is it between weak faith and wavering. When there is any credit given, and so any resting on God's word after temptation, there is true faith; but where there is nothing but a hanging in suspense, and uncertainty, that is wavering, james 1. 7. which cannot look to obtain any thing, as the Apostle james speaketh. Thus by the causes is every one to try himself, whether true faith have been wrought in him, which indeed are the more certain proofs though not so easily seen. Now follow the proofs taken from the effects and fruits of faith, Proofs from effect. which be more manifest, but not so certain, unless it be also as manifest that they come from faith. To make this plain to those for whose sakes I writ these (that is, weak believers:) The principal effects of Faith be joy and Love, joy in the benefit, and love to god the author of it. These be such as a man may easily see whether he hath them in him or no. But if any man can say he hath joy of his salvation, and love's God for it; to say nothing yet of the truth of these, unless he can prove that these grow out of the tree of Faith; they can no more prove that he hath faith, than fruit growing on one tree, can prove another tree to be good. For we shall see that both these and many other supposed fruits of Faith, are nothing less, but are bastard fruits, and mere natural affections: I mean such as may be in a natural man not regenerated, but only enlightened and wrought by such a working of the Spirit as may be in a reprobate; and therefore neither these nor any other change of life can be proofs of faith further than it is manifest they come from faith. The ignorance of this deceiveth many who build their faith on these, whereas true fruits grow from Faith. But to come to the trial of our faith by the effects thereof, Trial by the Spirit. which though they be many, yet may be all contained under this one, of receiving the Spirit; not as a stranger to do some work and so to departed, 1 Cor. 6. 19 but as an Inhabitant to dwell with us for ever. 1 joh. 2. 27 And therefore this is set down as the unseparable mark of true receiving Christ, which is only by Faith. This is manifest in the Epistle of john, 1 Io●. 4. 1. Hereby we know that we dwell in him and he in us, because he hath given us of his Spirit; and to like effect in the Galathians: And because ye are sons, Gal. 4. 6. God hath sent forth the Spirit of his Son into your hearts, Gal. 3. 2. crying Abba Father. Again in Galathians 3. 2. which is as manifest by all experience: when God vouchsafed effectually to call any to embrace Christ, he sent immediately upon them his holy Spirit, which at first was in extraordinary manner, as in the Acts, Acts 10. 44 but afterwards in ordinary manner, Eph. 1. 13. as in the Ephesians, where it is said, That they after they believed were s●aled with that holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of his glory. So then every one that will prove that he hath truly believed, must be able to see and show that he is thus sealed with the holy Spirit promised to all believers. The Spirit is known by his working, How the Spirit is known. which though manifold, yet in this case may well be contained under these two, joy, and Love, (as was before said:) in regard whereof this grace of the Spirit is not unfitly compared to fire, which hath two properties, light and heat; which though they be unseparable, so that where fire is both these must needs be, yet they are not both alike sensible; for oft the hear of fire may be felt when no light can be seen: so is it with these of joy & Love, especially in weak believers; who though their faith be so covered under their corruptions, that they cannot oft time's have such sight thereof as might breed joy and comfort in their salvation, yet their love to God can never be so quenched, that they shall feel no heat in it. But if they shall be well tried what hearts they bear to God, it cannot be hid, but they bear a loving affection to him, approving of all that he doth to be well done; yea, though he should condemn them; being grieved for offending him, and very desirous to please him. All which and many the like be evident proofs of their true love to God, whereby they may prove that there is in them some persuasion of God's love towards them, which cannot be without true faith; though faith in itself, much less the joy therein cannot be seen. And this I judge to be the clearest proof which a weak believer may have, that he hath any faith; which I de●i●e the more may be regarded, for that in my best experience I have ever found nothing more available to comfort a truly afflicted conscience (that is, one whose heart is oppressed with sorrow, for that seeing his misery, and desiring Christ his only remedy; yet cannot believe, at lest cannot see he doth believe.) To return then to these effects of God's Spirit, whereby it is manifest who hath the Spirit of God dwelling in him; Every one must examine his own heart what sound joy and comfort he hath of his salvation by Christ, and what true love he beareth to God for the same; which two be as the two main Arms of the tree of Life, from whence do issue and spring all other branches of a godly life. From the former, that is, the joy of Faith, doth grow all comfort in God, that we shall receive from him in due time and measure all needful blessings. From love proceedeth a careful conscience to yield God all cheerful obedience, both in duty towards▪ God and towards our neighbour; in all which whosoever hath no part, he may thereby know that as yet he hath not received God's Spirit; but on the other side, if any man do find these in him, and his heart do not beguile him, he may have boldness, that he is a true living member of Christ. But for so much as this is to too common, that many be deeply deceived, on both sides: some, and these the fewer and better sort mistrusting themselves, that these are not in truth in them, and so fearing they have not truly received the Spirit, and therefore are none of Christ's; when as in deed and in truth they have both, whose case is good though they see it not, and so remain uncomfortable. Others the greater and worse sort do flatter themselves, they have these and such other fruits of the Spirit, and so have true faith in Christ, and salvation, when indeed they have none of these in truth, but vain shadows of them. It is a matter exceeding needful to set down some plain and infallible marks of soundness, whereby every one may be able to discern of his estate, whether he have rightly received the grace of God or no, that hereby the sound hearted (though weak and full of doubts) may be quieted, if not comforted; and the proud hypocrites and presumptuous professor may be discovered and discomforted; wherein great care is to be had, that the gate be not made too wide to let in the Libertine and lose liver, or too strait to shut out the poorest and weakest believer. 1. One especial mark of a sound heart I have observed (chief in young Christians and weak believers) is a godly jealousy of being deceived with false faith, Marks of soundness. joy and love, which maketh them careful to examine themselves, and willing to be tried by others; yea, they be earnest with God to try them, to discover to them the falsehood or weakness of their hearts, that both may be reform; Whereas on the other side the unsound heart will not be tried, but as he flatters himself all is well, so he takes it very ill to be suspected by others. 2. Another note that the grace we have received is true and not counterfeit, is this; that upon search, finding that we have some sorrow for our frailties, and some desires of being cleansed by Christ, and some faith and hope therein, with some joy and love of God for the same; yet we have withal, such a sight of our poverty in all of these, as makes us often mourn for our wants, and to think so meanly of ourselves, that we highly esteem the graces of God in others, and for our own parts desire and labour for nothing more, then to have all these increased in us. These and the like be the humble thoughts and desires of those that have truly tasted of God's grace. But they who think every little prick to be deep wounding, or carnal and worldly sorrow to be the true godly sorrow, and their vain wishes to be fervent desires, their fantasies to be faith, and so for all the rest of God's gifts bestowed upon them; do dote upon them, and their happiness in them, and so live merrily, casting away all mourning for their manifold corruptions, and be very busy in censuring of others, and advancing themselves: and now being full do take their ease, and grow slothful in holy exercises (especially in private,) these I say and such like, are fare from true regeneration, and might, if they were not blinded, see their estate more dangerous than such as never saw the light. 3. A third mark of a true Israelite, such as Nathaniel was, in whom was no guile, may be this, that he is the same inwardly, and in deed, which he is outwardly, and in show: as the Apostle speaketh of the jew, and of circumcision, so may we of a Christian, and of Baptism, Rom. 2. 28. That it must not be outward only, and in the flesh, but inward of the heart, in the spirit, not in the letter; whose praise is not of men, but of God. Whereby appeareth that all such who only make a fair show of faith and love, when in truth these be not in them, these be plain Hypocrites, so fare from happiness as they be from sincerity. 4. Lastly, to end this point, great evidence may be had, that our profession is sincere and not feigned, Obedience in matter and manner. from our obedience to God's Commandments, and that two ways, partly from the matter, partly from the manner. In either of which we shall see apparent difference between the child of God and him that is only in show. For the former, the true child of God from his heart hateth all sin, which he knoweth to be sin; yea those sins most, which most annoy him, and such as his corrupt nature is most inclinable unto: and contrarily in his heart desireth to please God in all things, and so in truth laboureth chief to yield obedience to God in those duties, to which naturally he is most unwilling; and so indeed doth mortify the flesh, when it would most reign over him. The carnal Protestant on the other side, will ever have some sin so sweet, that he hides it like sugar-candy ●●der his tongue, and cannot forgo it, and he must be borne with in such sins as are most pleasing to his nature, as the proud person in his pride, the voluptuous in his pleasures, the covetous in his sinful gain, which shows that their heart is false, and do leave some sin for by-respects; for did they in truth hate sin, because it is sin, and offendeth God, they would hate one as well as another. So again, he that pretendeth conscience in some duties commanded, and wilfully neglecteth others which he knoweth God requireth of him, and will by no means be brought to do them, his heart is unsound, respecting more his own ease, gain, and credit, than God's honour or favour towards him. As for example, he that will not forgive an offence or debt, and will not show mercy, and relieve by giving and lending, when he knoweth he ought. And so for the first table, he that wilfully neglects holy exercises of religion by himself, and with his family, which he confesseth he should use, and will not sanctify the Sabbath which▪ God commands; these men and the like, can have no sound proof or comfort, that they be truly regenerated. In all which I would not be understood of frailty in neglecting the good commanded, or doing the evil forbidden, both which do fall into God's true children, Rom. 7. 18. whose will is present to do the will of God, though through the strength of corruption, and weakness of grace, they much fail in either of these. But I speak of such as set their hearts to sin, Psal. 66. 18 as in the Psalm. and their hearts rise against such duties, so that they will not (as they say) be held under such slavery; these be hollow-hearted hypocrites, what show soever they make to the contrary in any case notwithstanding. 5. Now for the other property of true obedience concerning the right manner thereof, Manner. this is the care of those who make conscience to please God, that they content not themselves with the deed done, (as to hear God's word, to pray, to give 〈◊〉 and the like) but they endeavour to do all these in such a holy manner, (especially for the inward affection) as God requireth; and therefore be as much humbled for their defects this way, as if they had not done these duties at all; whereas the hollow hearted Hypocrite, so contenteth himself, yea boasteth of the outward deed done, that he thinks himself wronged, if he be not approved of God, and commended of men▪ Witness these, and such other voices of theirs to God: Esa 58. 3. Why have we fasted, and thou seest not? wherefore have we afflicted our souls, Luk. 18. 12 and thou takest no knowledge? And again, I fast twice in the week, I give tithes of all that I possess. Take Saul for example saying, 1 Sam. 15. 13. I have performed the Commandments of the Lord. In which it is manifest, they look only to the outward work, and so wash only the outside of the cup, but never look to the heart, and in what manner they perform these and all other holy duties. Thus have we seen some special marks, whereby every man who taketh upon him the name and profession of a Christian, may try himself, and know whether his heart be upright, and his conversion sound, without which there can be no true comfort. But he that findeth these marks of Christ's sheep upon him (though not so clearly as some others may) he may have boldness before God, and assure himself that he hath rightly received the grace of God's Spirit. So then to conclude this point, how any man may certainly know by the causes and effects sound wrought in him, that he hath true faith, and thereby is a true member of Christ, and sooth child of God, and heir of life everlasting. I desire every one wisely to say all together, and to raise up their judgement of their estate, not upon a piece or part thereof, but on the whole work joined together, which is only available to prove any to be a house or Temple for the Holy Ghost to dwell in. This I add for their sakes who dangerously hazard their hope of happiness upon some one of these works of God's Spirit, or more, which may be in those that perish, who have many of these. (I say not in a sanctified manner, but in a common sort, as hath been showed already,) whereas this among all, is one infallible mark of Gods regenerating and sanctifying Spirit, that where he beginneth, he perfecteth his work; whom he uniteth to Christ by faith, he quickeneth and purgeth: so that faith without fruits is a dead stock, and all fruits not growing out of faith, are but as wild and bitter grapes unacceptable to God, and unprofitable to man. Having hitherto showed what true faith is, How to live by faith. how it is wrought, and how any man may know, that this is truly wrought in him by God Spirit: Now it follows to consider how he that indeed hath this precious faith may live thereby; which is the principal matter by me in this Treatise intended. For the better understanding and practice whereof we are wisely to weigh these two things. First thing, What it is to live by faith. Secondly, How this is attained. For the former, to live by faith, is this▪ that God having made promise of all good things, more than we could ask or think, that no good thing shall be wanting, and whatsoever cometh, shall be for our good. We are so to believe, that we thereby be aswell satisfied when we have no means of help, as if we had all that our hearts could desire: which is to be seen both in earthly and spiritual matters. As for example, if a man should fall into any grievous calamity, as into a dangerous disease, and should see no way of help, yet if he believe that God will surely help him, this will make him so to rest contented and comforted, as if he had all present help that could be devised. So for spiritual, if any should fall into sin, so as he had no hope of pardon, and▪ amendment, yet then to believe, so as to rest upon God's promise for both, and so to be comforted, this is to live by faith. The practice of both is plain in scripture and in the lives of Gods faithful servants. Notable is that of Abraham, whereof Genesis, which the Apostle citing, Rom. 4. 18. affirmeth that he above hope believed in hope, that he might become the father of many nations▪ according to that which was spoken▪ so shall thy seed be Wherein it is evident, that Abraham seeing no possibility in naturalreason, that he being so old, & his wife not only barren from her youth, but now past child-bearing, should have a son: yet he, as it is said, Not weak in faith, considered not his own body now dead▪ when he was about an hundred years old, neither yet the deadness of Sarahs' womb, staggered not at the promise of God through unbelief, but was strong in faith, and gave glory to God, and being fully persuaded, that what he had promised, he was also able to perform. The self same is to be seen in that honourable company of th●se worthy servants of God in all ages, from the beginning of the world to that day, mentioned, Heb. 11. Who all are brought in as a cloud of witnesses testifiing this truth, that The just shall live by faith. In all which may appear, that in whatsoever estate or strait they were brought into, yet they so lived by faith, that nothing could dismay them, much less overthrew them. By ●hose example we might learn, if that we would make the right use hereof, that what condition soever should befall us, that we might so rest on God's word and promise for all help needful, that in greatest conflicts we should be more than conquerors, Rom. 8. 37. as the Apostle speaketh. What a blessed estate this were, it is not hard to show, whereof we may see more, when we have better learned how to attain hereunto, thus to live by faith, which was the second thing in this point propounded, How to attain to live by faith. For the attaining whereof these two things are carefully to be performed. First, to call to mind God's promises. Secondly, to apply them. For the former, in all time of need, (that is, whensoever God shall bring us into any strait, that we see not any way of escaping, or means for our relief, in such sort that we begin to sink into many fears and vexations of mind) then to inquire, if there be any good word of the Lord spoken for our comfort; that so calling it to mind, we might raise thereout such hope of help in due time, as may quiet and content us till we do enjoy in effect that which before we did expect. This do I take to be the ground of all our faith whereby we live, be maintained, and upheld in all our trials. As was before more fully laid out when I shown the way how any do at the first attain to saving faith; which is no other here intended, for the daily increase of faith, that we may live thereby, but the continuance of the same means, namely, to call to mind and to lay before us, Gods gracious promises made to comfort his people in all their necessities, that thereby we might be comforted and quieted in all the tempests of our unruly thoughts and distempered affections, patiently to wait on God for his help, which shall not be wanting in that time, sort & measure, which he seethe most meet. This being then the ground of our faith, whereby we live: namely, God's promises, which are as so many Legacies bequeathed us by our heavenly Father, and by his Son jesus Christ in his last will and Testament, what can be more behooveful for us then to search this will & Testament for all such legacies as may concern us? & seeing they be many, some way or other to get into our minds and memories, at the least, the most principal of these, that we may have them in a readiness for our use in all occasions to minister so good comfort, as if we had the best help present we▪ could devise and desire. What will be the gain of this practice, I had rather we found by proof, then hear by report, and so I hope we shall do when we shall be more particularly directed, to put this instruction in practice. But yet before hand for encouragement, thus much will I say, and no more than shall be found true: That he who shall but endeavour in any truth to practise this which here is taught, shall find his whole profession (wh●t ever his condition shall be of prosperity or adversity) more easy, and more comfortable. And therefore to utter my thoughts more plainly, (if may be) I advice all that be weak of memory, and not so exercised in the scriptures (as some are) that they can readily upon every occasion call to mind such promises of of God, How to gather promises. as be then most fit for their use; that such, I say, if they can write, would collect and gather out of the holy Scriptures, such special promises as they shall conceive may most concern them, and be fittest to strengthen their faith as need shall require. For such as be not able fitly thus to relieve themselves, my next labour shall be to gather some special promises, such as I conceive be of most use in our ordinary affairs and course of life, and refer them to their places, that they may more readily be run unto, upon all occasions; and likewise I will show how these may be applied to our several necessities for the strengthening of our faith, that so we may live thereby, and find sufficient contentment in God, when all other helps fail. All which we shall hereafter more see in their place. But now to proceed with that I have in hand, to show how this unualuable benefit of living by faith may be attained: 1. The first thing required hereunto, I have showed, Psalm. 85. 8 is to use the Prophet's words, I will hear what God the Lord will speak; for he will speak peace unto his people, and 〈◊〉 his Saints, etc. That is, to call to mind, what comfortable promises God hath made to his children, in such case or condition as we be in, that thereon we may build our faith, and live thereby. To which end, this in the next place is to be performed, that we may attain to this grace to live by our faith: namely, How to apply these promises to ourselves. That we wisely apply these promises both to our persons, that we be the true 〈◊〉 of them: & 〈◊〉 Secondly, to our present condition, That it is such as God hath specially made his promise unto, if the promise be special. For we shall see there be general promises, which all may and aught to apply to themselves. Now for the better practice of this duty, Means of application by meditation & prayer. that we may so apply God's promises to ourselves, that we may thereby have our faith increased, and we live thereby, we are to use meditation & prayer, and that not slightly in common manner, or seldom, but often and earnestly, with wisdom and conscience; and all little enough, so to keep our faith alive, that it alone may uphold us, Meditation when nothing else can. Under this meditation I contain such a consideration of God's promises, as may lead us to see, what his good will and pleasure is, what a fatherly care of our welfare he hath, and not only how able, but how willing also he is to help us. And lest we should be dismayed first by our unworthiness, we are to consider, that all God's favour is free, procured by none, but that he shows mercy for his own names sake, which is oft so said, and always understood. Or secondly, for that some of those his promises are made to certain special men, as Abraham, David, Raul, & the like & not belonging to us, we are to remember, that whatsoever God promiseth to any one of his children, not in any special or proper respect, only concerning such a person, and for such a time, as the promise to Abraham, that in Isacke should his seed be called, Gen. 21. 12. and many other like promises which properly belonged to them only, to whom they were made. But whatsoever God promiseth, though particularly to one, yet in no special respect, but as a common favour belonging to all God's children▪ That promise every child of God may and aught to apply to himself, as if it had been spoken by God to him in particular. An evident proof hereof we have in that promise made to joshua, josua 1. 5. That God would never leave him, nor forsake him, which the Author to the Hebre 〈◊〉, 13 5. is bold to apply to those to whom he writ, exhorting them that their conversation be without covetousness, and to be content with such things as they had, and that upon this reason. Seeing God had promised, that he would not leave them nor forsake them: where we see he applieth to all the faithful that promise, which was particularly made to josua. So are we to do with all the promises made to any of the faithful, wherein we see no special limitation that it cannot belong to any other. For further warrant hereof, this may serve, that the Apostle 〈…〉, Rom. 15. 4 Whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope. And more specially seeing all the promises are yea and Amen in Christ: 2. Cor. ●. 20. that is, they be all set out in Christ, to be offered and bestowed in a constant and unchangeable manner, Bez●. (as a learned man well expoundeth this place.) So that he that hath Christ, hath an interest and right unto all the promises of this life, and that to come. 1. Tim. 4. 8 As the Apostle speaketh of godliness, which is the daughter of faith, and cannot be without faith, more than a child without a mother. Therefore every faithful soul (who cannot but be godly) may assure himself to be true heir to all the promises which God hath made to his children in Christ; and so fare may boldly apply them all to himself, as if they were personally made to him. And so much for the former part of the application of the promises to every one his own person. Now for the second, how to apply them yet more nearly to our present state and condition whatsoever, 2. How to apply the promises. seeing the Lord hath yielded so much to our weakness, as not only in general to make out his promises to all his children, but to descend particularly to our several estates and necessities, bodily and spiritual; that in what condition soever we be, and whatsoever work of his we shall undertake, he hath made promises to his children, To be with them, to secure and support them, Psal. 91. 15 10 84. 11. that no evil shall hurt them, no good thing shall be wanting, Rom. 8. 28. and whatsoever doth come, shall be for their good. Seeing God, I say, doth oft more specially entail his promises: that is, bequeath them to such and such persons, as to the humble, to the meek, to the hungry, to the afflicted, to the fatherless, widow and the like many; and so likewise to our prayers, hearing of his word, and all other holy exercises, yea to all obedience to any of his commandments: This shall be our wisdom, and is our duty more specially to weigh how these belong unto us; and finding ourselves so qualified, and in such condition, as the Lord made his promise unto: we may then much more confidently apply his promise to us in such estate, that so we may more comfortably believe and look for his help all-sufficient, and in due season. Which what quiet it will bring to any in distress, cannot be hid or doubted of. And this is that which I have conceived to be the right way of application of God's promises by this meditating & wise considering of them, that so we may have our use of them. But yet all this is not sufficient, in regard of our great frailty, who be not only blind, not able to search and see these promises, and forgetful as the Hebrewes Chap. 12. 5. of whom he saith, They had forgotten the consolations. But we are as the two Disciples, whereof Luke 24. 25. Slow of heart to believe what God promiseth to us. Neither indeed can we believe first or last, more than God by his Spirit shall work in us, as both by Scripture and daily experience is to be seen, how exceeding full of doubts we are, when we can see no means to put us its hope of help, 2. means of applying the promises, is prayer. but do pitifully sink down in despair. In regard whereof our only refuge is to fly to God, and to ply him with fervent prayer, that he would by his Spirit both reveal unto us what be those precious promises which he hath made unto his people in his holy word, and likewise give unto us wisdom rightly to judge of them, and fitly to apply them unto ourselves in every estate we shall be in: yea and about all, to move our hearts so to believe them, that we may thereupon assure ourselves of all needful help in due time; seing God all-sufficient and faithful, hath promised it; and so with comfort and patience wait for the accomplishment thereof. Which seeing it is so weakly attained even by those that have received some true and saving grace, as every one that will well weigh his own practice, may easily see: It showeth full well, that this duty is not sufficiently performed. I make no doubt but these of whom I speak, do constantly call upon God, and therein do usually pray for faith, which as I must needs approve, and hope that it is not without his fruit: so I desire in this case a further matter, that they who would live by faith, 〈…〉 do so consider of the great benefit attained hereby, & damage by the want hereof, that they may make it that one thing which they do beg of God; and therefore especially in case of necessity be so importunate with God for this grace, as to give him no rest till he fulfil their desire. Thus if any shall join these two, fervent prayers, and diligent meditation on God's promises, I nothing doubt, but dare from the Lords own mouth assure him that he is the man who shall stand, when others fall, and shall sing for joy of heart, when others shall cry for sorrow of heart. For to these (if to any) may that promise, Esay 65. 13. be applied, and to whom else may that agree: Math. 7. 7. Ask and ye shall receive, seek and ye shall find, knock and it shall be opened unto you? So that he who thus trusteth in the Lord shall be as mount Zion which shall never be moved. Psal. 125. 1. Yea more, before I conclude this point which I have undertaken, concerning living by Faith, this will I add, Gain of living by faith. what I conceive will be the exceeding gain hereof; which I have once or twice before generally mentioned, but reserved more particularly to this place to lay open, to this end, that they who desire to enjoy these sweet comforts, may be willing to use the means prescribed, for the attaining thereunto. Wherein upon some trial, I will forewarn of this danger, which will hardly be avoided without great care: That though the labour to live by Faith be neither tedious nor unpleasant, much less so grievous as cannot be endured: yet our corrupt nature will not easily be brought to undertake it, and more hardly be held with any constancy to continue it; Few labour for this or attain to it. Whereby it will come to pass, that few, will find the fruit hereof promised; which I observe comes to pass by a special policy of Satan, who (knowing that all our strength to resist him lieth in Christ: and all the help we have from Christ is principally by faith) doth therefore in special, labour by all means to hinder our growth in faith, that so he may more easily overcome us. Wherefore we are exhorted 1 Pet. 5. 9 To resist the devil steadfast in faith. And our care must be to strive for the maintenance of the faith which was once given to the Saints; jude ver. 3. As the Apostle Judas exhorteth. And above all to take to us the shield of faith, Eph. 6. 16 that we may quench all the fiery darts of the Devil; That is, those dreadful terrors of an afflicted conscience arising from sense of God's wrath hanging over us, which as venomed Darts lie burning in the flesh, so these do torment men's consciences. The more to move us to be specially careful herein, let us well weigh what be the unvaluable commodities hereon ensuing, that we may to our comfort enjoy the same. In thinking of these, me thinks I might make a like answer to this question, What is the benefit of living by faith, to that which the Apostle made; Rom. 3. 1, 2 What is the profit of Circumcision: Much every way. For to say the truth, there is no good thing which God hath prepared for the sons of men, or promised to any of his children, or they may ever look for and enjoy: which can any other way be obtained then by Faith. As the Scripture plentifully showeth, especially in that worthy Chapter, Heb. 11. where it is further said, v. 2. That by faith the Elders obtained a good report; Which I understand thus: That never was nor can be done any act, which is worthy true praise, but by Faith. For as it must needs be sinful that is not done of faith, and cannot please God; so where true faith is (according to the measure of it) it carries above all strength of nature to such admirable effects, as do evidently show the power of God to be present, and chief agent therein. As may well be concluded out of that which the Apostle prayeth for the Ephesians; Eph. 1. 19 That they might know what is the exceeding greatness of God's power in us that believe; which we see, admirably extolleth the excellency of Faith. Now therefore not to rest in general, but to lay open some part of these great treasures, which are enjoyed by Faith: I might content myself to refer such as desire to behold; and attain the same, to that excllent Treatise of the Privileges which belong to every true Christian, set out by Master Rogers (which I could wish were better regarded,) wherein is fully laid out, what special favours, and benefits God hath provided for his children, both in this life, in all the several estates thereof: and in the life to come; all which being the free gift of God, and Legacies bequeathed to us in Christ, are received of us only by Faith: and are so many strong motives to stir up all to stand fast in the faith, and by all good means to maintain the same. But seeing that many have not the book, and others want leisure or delight to read such large Treatises: I will draw out some of the principal, which shall be sufficient to persuade us, to spare no pains, whereby we may be made partakers of so great benefits. Wherein let this be first: That whereas they be exceeding few who attain to that blessed estate, set down, Rom. 5. 1, 2, 3, 4, 5. yet they that be justified by Faith do enjoy them all. As first, 1. Benefit of faith is peace. To have peace towards God: That is, whereas every soul by nature is the child of wrath, and so at mortal war with God, being a servant of sin and Satan, God's sworn enemy: and therefore utterly out of God's favour, and subject to his fearful indignation: Now for such an one to be released from his trespass and punishment; and to be so reconciled to God through our Lord Jesus Christ, that there is an everlasting peace concluded between God and him, that there shall never be any more variance, or displeasure; this cannot be thought a small benefit. And if it were between a rebel and his Prince, it would be redeemed with a great price. This is much, yet behold more; for as it is a fare higher favour, for a Traitor not only to be pardoned, and freed from the King's displeasure, and so fully reconciled: but to be taken into to special grace, 2. To be admitted into high favour to be sons. and made one, whom the King singularly loveth, and maketh of his privy Council, and taketh great delight in, so that he may have free access into the King's presence, and to whom the King can deny nothing: In a word, to be advanced as Joseph in Pharaoes' court, or Mordecay in Ahashuerus Court, so to be taken into like favour with God: Yea more, of an enemy to be made a son, and heir, yea coheir with Christ; this is so high a favour, as more cannot be conceived. Yet this is that, which is here added to the former; That we who be justified by Faith, Rom. 5. 2. by Christ have access through faith unto this grace wherein we stand. Which I thus understand (as I said) that we be not only fully and freely discharged, from all God's displeasure justly conceived for our sin, and so a full peace made between God and us: But hereby also we be advanced to that high dignity to be the sons of God, as it is called john 1. 12. Which is that grace wherein we now stand. Rom 5. 2. By means whereof we may boldly cry Abba Father, and have free access to come into his presence to ask what we will, with assurance it shall be done unto us, as Christ himself promiseth, joh. 16. 23, 24. john 15. 7. And from hence do flow all other blessings, as fruits and effects of this grace and favour, into which we be admitted. Among which, one principal follows in this Scripture, That we rejoice in the hope of the glory of God. Rom. 5. 2. That is, how contemptible soever our state be in this world, (which usually is bad enough) yet we have hope of such a glorious estate to come, 3 joy of salvation. with God in his kingdom, as doth make us not only inwardly to rejoice; but openly to express it in word and deed. In word, when in a heavenly manner we do boast as it were of our honours which we shall have with God, when we shall be received into his kingdom: as we read Paul did oft, Rom. 8. 18, 38. 2 Tim. 4. 7, 8. In deed, when we openly show, Phil. 3. 8, 9, 10. that on the one side we are content to forgo these transitory preferments, 2 Cor. 4. 17. which the worldlings so magnify, that they fell heaven for them. A worthy pattern whereof was Moses, Heb. 11. 24. That he when he was come to years, 25. refused to be called the son of Pharaoes' daughter; 26. choosing rather to suffer affliction with the people of God, then to enjoy the pleasure of sin for a season: esteeming the reproach of Christ greater riches than the treasures of Egypt; For he had respect to the recompense of reward. And on the other side when we are willing to do as our Lord and Master Christ did, Who for the joy that was set before him, endured the Cross, and despised the shame, and is set down at the right hand of the throne of God. Heb. 12. 2. So when we shall be willing to suffer with Christ, that we may reign with him, and shall count that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed, Rom. 8. 18, then do we truly glory in the hope of the glory of God; and (to say the truth) as none can do these, but such as have hope of this glory, so he that hath this hope, cannot but count all dung for Christ, and to be glorified with him: for howsoever it be most true of this glory, that it is such as eye hath not seen, ear hath not heard, neither can it enter into the heart of man to conceive of the excellency of this glory, yet God hath given to his beloved, such a glimpse of it, as Peter, Math. 17. 1 James, and john, had in the mount of Christ's glory. 2 Pet. 1. 17 That they do conceive their vild bodies shall be changed and made like to the glorious body of Christ. Phil. 3. 21. Their souls shall be cleansed from all spots, Eph. 5. 27. and clothed with the perfect righteousness of Christ, and both in soul and body to be like unto Christ, 1 joh. 3. 3. and so glorified with him; 2 Thess. 1. 10. that he shall be glorified in them, and they with him sit in his throne: Reu. 3. 21. yea more and above all, that can be uttered, that they shall have such union with Christ as shall bring them to be one with God the Father, joh. 17. 21. as Christ and his Father are one; Which is that for which our Saviour himself prayed unto his Father. All which so fare exceeding the short reach of our weak capacity, we may see cause sufficient, why they who are assured by faith, they shall certainly and fully enjoy this glory, when they lay down this earthly tabernacle. As the Apostle 2 Cor. 5. 1. expressly affirmeth, why they, I say, do thus rejoice and glory in this glory of God. How great a benefit this is, though it cannot be valued, yet every one who hath his senses exercised, to discern both good and evil, may easily see, that it is such and so great, as nothing to be desired may be compared with it. And therefore there is cause enough to draw all that know it, to spare no cost or pains for the attaining to it. In the next words, Rom. 5. 3 the Apostle yet not satisfied in setting out the singular benefits which are enjoyed by this life of faith, addeth this, as a great enlargement of the former, That the believer doth not only so, that is, in a holy manner, Glory in the hope of God's glory; but we glory also in tribulation, knowing that tribulation worketh patience, v. 4. and patience experience, and experience hope, v. 5. & hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost, which is given to us, wherein he intendeth that such is the power of faith where it is living, that it so quieteth and comforteth God's children in their meanest condition, that they not only rejoice in the hope of that glory to come, (which is the best part of their estate:) but (which is much more admirable) that they find matter of outward rejoicing in the worst part, Rejoicing in afflictions. that is, in tribulations and afflictions of what kind soever; which is no more than God requires by his Apostle james 1. 2. My brethren count it all joy, when you fall into diverse temtations, knowing that the trial of your faith worketh patience, etc. Whereof we have the Apostle Paul, 2 Cor. 12. 10. a worthy example, who saith of himself, Therefore I take pleasure in infirmities, 2 Cor. 12. 10. in reproaches, in necessities, in persecutions, in distresses for Christ his sake. Which if it shall be well considered, how unwelcome these be to the natural man, and nip the heart of all his comforts and rejoicings; it will be counted a singular benefit in all of these to be more than conquerors, as the Apostle saith, Rom. 8. 37. That is, not only to overcome these with faith and patience, but to glory in them and rejoice, that we are counted worthy to suffer shame for his name. Acts 5. 41. And whereas the natural man doth for these especially shun true religion, and the sincere profession thereof, which usually brings the cross and manifold troubles; What a singular comfort is this, that God's child may assure himself, these afflictions (how many and great soever) yet they shall be so fare ftom hurting him, that they shall all turn to his good many ways? and therefore that he hath just matter of joy and thankes, though not for the pain and grief which be bitter, but for the gain which is sweet, as Heb. 12. 11. Because this is not readily received, the Apostle in this Scripture Rom. 5. 3, etc. doth undertake, to give sufficient reason hereof; namely this, that the firm believer doth know that tribulation worketh patience, & patience experience, Tribulation bringeth patience. and experience hope, etc. In all which he setteth forth certain special fruits, which Gods children reap by afflictions: Namely these; That whereas we all are by nature like untamed Heiffers never accustomed to the yoke, who by bearing the yoke be made gentle and willing to put their necks under the yoke, and quietly to bear it; so God's children being not acquainted with afflictions, be much disquieted therewith at first: But afterwards being more exercised with sundry tribulations, grow more acquainted, and become more willing to bear them, and quietly to endure them, which alone is true patience: Not to be furious or senseless, but meekly to abide under God's hand, and so To hold their peace, Psal. 39 9 because God who cannot err hath done it. The worth of this may herein be seen, in that so few have well learned this Christian patience. From hence ariseth another special fruit, Patience brings experience. namely experience. That as Mariners at the first going to sea, seeing the great waves, and tossing of the ship, look still to be swallowed up and to perish; but afterward by enduring many of these storms, grow to such experience of God's power in preserving them, that they do not so fear perishing as before, but cheerfully endure them: Even so the faithful, how so ever at the first they begin to be dismayed with the manifold troubles they meet withal, corruptions within, and afflictions without, (reproaches and injuries by men of the world not the least,) yet afterwards by patiented enduring of these, they find by proof, that God hath made them able to bear them, and graciously delivered them. Whereby they grow to be as trained soldiers, better exercised both to bear and profit by them; and so to wait for a good end and issue out of them, which is the next benefit here mentioned: namely hope, whereof it is said, Experience bringeth hope. Experience worketh hope; whereby is meant, that as in all kind of difficulties, men having often found help and release, do gather thereout hope of like assistance for time to come; Even so likewise the often proof and experience which the faithful have of God's mighty power, and ready help in all their trials and troubles, both preserving them under their heavy burdens, and in due time and measure easing them, and in the end fully releasing them: The experience hereof (I say) makes them hope and look for like help hereafter in time of need. What sweet ease and refreshing this brings to a weary heart, may be seen by that common and true proverb: If it were not for hope heart would break. And to go no further, the next words makes it manifest: Where it is said, Hope maketh not ashamed. Vers. 5. Hope makes not ashamed. That is, when we be sore distressed, and see no apparent means of escaping or deliverance, naturally we begin to faint; and to be confounded in ourselves, and so driven to hide our heads for shame, as not able to abide the reproachful speeches, which usually pass upon men so cast down. A clear proof whereof we have in jobs case. Then if there be any true hope grounded on God's faithful promise of help in due time, which is embraced by faith; then, I say, shall we be able to hold up our heads, and say with faithful job, job 13. 15. Though he kill me yet will I trust in him. Eph. 6. 17. For which cause this grace of hope is fitly compared to an helmet, 1 Thess. 5. 8. wherewith a man armed dares boldly hold up his head and look his enemy in the face. This is the benefit which the believer hath in all extremities, which no other can enjoy. For they if they be not senseless, either struggle like a wild beast in the net; or sink down in despair without any comfort. If this be so, let it be then acknowledged to be no common blessing to live by faith; which besides many others, brings such patience, experience, hope, and confidence in all our troubles. The true cause of all which the Apostle here layeth down to be this, Rom. 5. 5. Because the love of God is shed abroad in their hearts by the Holy Ghost which is given to us; meaning, that as the love of a friend, is best tried and seen in greatest need: so God's love unto his children is most manifest in their greatest tribulations. For whereas at other times God gives to his, some sweet tastes of his fatherly love, Esa. 63. 9 In all their troubles he is so troubled, & his bowels so moved, that like a tender mother be as it were dandles them in his lap, and speaks so kindly to them; yea not only bemoans them, but helps them every way as need requires; that now they see plainly, how tenderly he love's them; which grace is wrought in them by the holy Ghost, which is given to all believers; All which commendeth Gods high favour to these, and so the most happy condition of them all, and of them alone, that live by faith. All which is contained in this one scripture, Rom. 5. 7. which I have but opened, and not poured out all that herein is contained. Now if this one box of Spikenard contain such store of sweet consolations, what may we think is to be drawn out of all other scriptures? I dare say a large volume; for to say what I have observed, (& all may see who will consider it) that although the Lord in great wisdom & love regarding our frailty, who are not more loath to read much, then prone to forget what we read, hath set down his will in unimitable brevity; yet he is very plentiful in laying forth his exceeding great & precious promises, 2 Pet. 1. 4. as S. Peter calleth them: All which do contain those blessings earthly and spiritual, for this life and that to come, which God hath prepared for all true believers; who only being the just possessors of these, I think it sufficiently proveth that which I intent, What benefit it is to live by faith. Which may more manifestly be seen by the Apostles own words in the scripture, Rom. 5. 1. where he of purpose undertakes to set out what is the blessed estate of those that be justified by faith, and so brings in all these singular benefits we have mentioned. Yea, and addeth that it is by faith, that we have access into this grace wherein we stand. And to say the truth, (as hath been said already,) neither these, nor any other saving grace, or true blessing is obtained, but by faith▪ And therefore I may conclude, that he that looks to find any comfort in this life, and to nourish the hope of a better, let him make it his chief endeavour thus to live by faith, by which alone, these and all that may be desired, are enjoyed. And thus would I leave this point to be proved rather by experience then by argument, and so come to that I chiefly aim at, to bring this doctrine into practice; and as I promised to collect some special promises, and to show how they are to be applied particularly to every person, and condition to whom they belong. But that I remember there is one other singular use of Faith, whereof though we stand in great need, yet it is very weakly attained, because it is so little sought after, Another benefit of living by faith, is our Sanctification. And this it is, how by faith we might more master our greatest corruptions, and better discharge those duties wherein we most fail. Wherein the more to move all that read this, better to regard it, I do with heart's grief bewail, to see so many, of whom I conceive good hope, that they have truly received the grace of God, that yet neither themselves can feel, nor others discern any apparent growth in true sanctification, either in the subduing of their chiefest infirmities: or such a walking in their places as beseemeth their condition. But in general such a conformity to the corruptions of the times, such deadness of spirit in all holy exercises, with a gross and continual neglect, or common abuse of them; as private reading, meditation and prayer, Many blemishes in regenerate persons. instruction and wise government of their Families, holy conference in their brotherly meetings, with such care of edifying one another. And on the other side, such vain and sinful merrie-making, that there is but small difference between them and mere natural men. As for their worldly dealings, as eagerly following the world, and contending thereabouts; as busily following their pleasure, with curiosity in houses, apparel, decking their children and the like, and generally such setting their minds and affections upon these things here below, as men that are not risen with Christ. I might say no less of their unmercifulness many ways, and great impatiency in every thing that crosseth them; with sundry the like great and long continued blemishes of their holy profession, and just abaters of their spiritual comforts, in such sort, that I have seen & heard the deaths of many to have had little to be rejoiced in: and no marvel, seeing they took so little care either to glorify God in their life, or to win others, or to make their calling & election sure. It was most just with God, that their death should want of that glory with others, & comfort to themselves, which others of God's children do enjoy; who living by faith, have learned better to bridle their unruly affections, & more wisely to walk to the honour of God, edification of others, & peace to their own consciences. All which is attained by ●aith, & notwithout it, as hath before been touched, and now shall further be made manifest. The Apostle, Romans 7. 14, saith, speaking of himself, being now regenerate, saith That the Law is spiritual▪ but I am carnal, sold under sin, which in many words following, he proveth and exclaims: saying, vers. 18. For I know that in me, that is, in my flesh, dwelleth no good thing; for to will is present with me, but how to perform that which is good, I find not: and more to like effect. Whereout this may evidently be gathered, that even in those that have true faith, Strength of sin in true believers. and be effectually regenerated, there remaineth such a corrupt nature, as keepeth them from many good duties, and carrieth them to sundry evil actions: yea, and that with such strong hand oftentimes that they have no power to withstand; as follows, where he compares himself to a poor soldier taken prisoner by the enemy, and held in captivity till he be rescued by his captain; meaning, that God's children are oft so held captives to their corruptions, that they have no power to resist, much less to overcome, till by the power of Christ they be delivered out of this thraldom, as may be seen in all the particulars before mentioned. As for example, when a poor Christian shall be so possessed with the love of this worldly wealth, that though he desire and purpose to be more merciful to God's needy Saints, yet when he comes to it, he cannot overcome himself to relieve according to his ability, and their necessity; but even against the light of his conscience, either gives not, or not so much as he should. So much more for lending, for conscionable buying and selling: and as in all matters of profit, so of pleasure, he that is in captivity to them, no purposes, prayers, no vows can keep him back, but he will obey his lust, in vain apparel, in going to plays, in cards, dice, and other gamings. The impotency of many in withstanding their lusts, shows in what captivity they be held: likewise in revenge, and uncharitable thoughts, of such as have done them wrong. They which be able to discern their own corrupt nature, may easily see with what difficulty they do bridle their lusts; nay oft, how impossible it is, to give to such as offend them, a good word, or a good countenance. By all which and many the like, it evidently appears, that many of God's children be thus held in captivity, that they cannot by all the strength they have get out: so that without they be delivered by Christ, they shall bequite overcome: which the Apostle himself in this very place expresseth, where complaining hereof with grief and admiration at the difficulty of the work (not in any despair) cryeth out, Rom. 7. 24. O wretched man that I am, who shall deliver me from the body of this death? Whereunto he makes answer himself, saying, I thank God through jesus Christ our Lord: meaning, that though he saw, neither in himself, nor in any creature beside, any power to deliver him from the corruption of nature, which brings death, where it is not subdued: yet he saw such help in Christ, as made him joy to give thankes to God for the same. Wherein I observe a worthy practice of this which I chief endeavour to draw believers unto, namely, How by faith to master their strongest corruptions: For here the Apostle finding no where out of Christ, any sufficient power to deliver him out of this captivity to sin and death, by the hand of faith he layeth hold upon Christ, assuring himself upon Christ's promise, 2. Cor. 12 9 That his grace should be sufficient for him, and that his power should be magnified in his weakness. Therefore he should not be left in his enemy's hands, but in due time to be set at liberty more freely to serve the Lord. This is that I commend to the practice of every true believer, that whensoever he feels his corruptions too hard for him, that he cannot by all his endeavours get the mastery over them, then to fly to Christ, and by true faith to apply his promises for the mortifying of sin, that thereby he may receive power from Christ more to crucify the old man with his members. For our better performance whereof, I will a little digress, (though not fare from my purpose) briefly to set out, the readiest and the surest way which I know, to mortify any sin; which standeth in the diligent exercise of these 4 rules following. First, 4. rules of mortification. that whereas we be all blind by nature, that we see not our sins, and so full of pride, and self-love, that we think better of ourselves, than there is cause; every one who will mortify his sin, must labour by all good means to find out what be his chiefest sins most displeasing ●o God. These means be: 1. A true examination of ourselves in every commandment. 2. Secondly, a careful observation of all our ways; and as men do trace the creatures in the time of snow, so to mark our steps in time of temptation: as our impatience when we be provoked, and so for all other sins, as pride, and covetousness, etc. 3. Thirdly, a seeking, and receiving admonition from such as spy our infirmities. 4. And fourthly, earnest prayer to God to discover our chiefest imperfections. By all which and the like faithfully used, we shall find out, wherein we have most need to be reform; that so upon sight thereof, we may better apply all our endeavours for our recovery. The second rule is, 2. rule to be weary of our sins. when we have found out our sin, then to get our hearts to be weary of the same, and willing to be cured of it; which shall be if we consider the great hurt it brings us, partly in keeping good things from us, and partly in pulling down upon us so many evils upon soul and body, ourselves and others belonging to us. To set out these in particulars would not be hard, but it would carry me too fare from my matter intended. It shall suffice to remember in this case, that all our woe comes from our sins, as both Scripture, reason, and continual experience do show: which if it were well weighed, would make us more weary of our sin, then of our sickness or other affliction, and breed in us much more fervent desires to be cured. And therefore this must be another daily consideration, both what bitter fruits our sins bring forth, and that from thence all the woes we meet withal doth spring. The third and most principal rule is, 3. rule is to get power from Christ. That for so much as such is our frailty, that when we have got some true sight of our principal corruptions, and therewithal some loathing of them, with an earnest desire to be rid of them; yet we have no ability in ourselves to mortify them, but All our sufficiency is of God, and without Christ, we can do nothing, as is oft said, but never sufficiently regarded: Therefore hereupon especially dependeth all our power to mortify sin, that we by faith do draw from Christ that power and virtue, which is in him, to change our crabbed and sour nature, that we may be sweet and pleasant grapes for the Lord our God. This is that especially which I aim at, to persuade all that fain would get more mastery over their strong corruptions and unruly affections: namely, to do as the woman in the Gospel, Who having an issue of blood twelve years, and had suffered many things of the Physicians, Mar. 5. 25. and had spent all that she had, and was nothing better, but rather grew worse; when she heard of jesus, came in the press behind him, and touched his garment; for she said, if I may but touch him, I shall be whole: and strait way the fountain of her blood was dried up, and she felt in her body that she was healed of that plague. Even so must we all, who have had many foul issues of sin, of pride, hypocrisy, security, presumption, wrathfulness, uncleanness, worldliness, and the like many, and have taken great pains, and been nothing the better, but rather grown worse: (for so must it needs be till we come to Christ) do we what possibly we can; such I say must come to Christ, and touch him by a true faith, and then shall they feel virtue to come from him, to dry up this fountain of their corruptions. Oh that this might be brought more into trial, what would be the difference between this and all other practices for the mortifying of the flesh, which without this shall be found insufficient, if not deceivable: for where shall be found any virtue to kill sin in our nature, but in Christ in our nature? Can man's reason, will, or resolution suffice to draw him to forsake his so pleasing, and profitable sins, as he supposeth? If this might be in some outward actions, in respect of men, yet this cannot be in the heart to please God, which is only the work of God's Spirit in true believers. How this is to be done, hath been before declared; here only I commend the use of this living by faith, without which, as there is no true mortification of any sin whatsoever: so by this, we shall surely obtain power against the oldest and strongest corruptions in our nature. Whereunto if one thing be added, I well see not what should be wanting, to the mortification of them all; at least in such measure as God will accept of, and we may have comfort in; which is the fourth rule by me intended: 4. rule of mortifying sin. namely, That having received 1. a true sight of sin. 2. a willing mind to be cured of it. 3. power from Christ for the subduing of it: then in the last place, that with this furniture we enter the battle, and with good courage set against all the assaults of Satan, all the allurements of this world, and all the evil lusts of our own hearts: Eph. 4. 27. That we give not place to the devil, jam. 4. 7. but resist him rather, 1. Pet. 5. 9 steadfast in faith, as we oft be exhorted; and that upon promise that he shall fly from us; which is the same whereto the Apostle exhorts and persuades by many arguments, To put on the whole armour of God, Eph. 6. 11. that we may be able to stand against the 〈◊〉 of the devil; 1 Tim. 6. 12 and elsewhere, ● Cor. 16. 13. to fight the good fight of faith, to 〈◊〉 and stand fast in the faith, to quite, us like men, and to be strong. In all which, and many the like, this is required, that all they who have by faith received Christ, and so from and in him all needful grace, whereby 〈…〉 enabled to withstand all their spiritual enemies: That they, I say, should manfully 〈◊〉 the Lords battles, and 〈◊〉 through slothfulness, not cowardliness, shrink back, and give way to their enemies; which would be their overthrow, as daily experience showeth. Herein many fail. On the other side, many rashly rushing into the battle unarmed, and so are soar foiled; which is the common error of those, who wanting faith both resolve to leave such sins as bring them to terror before God, and shame before men: and do also many ways bind themselves thereto, as to leave bad company, dicing, carding, drinking, and worse: yet oft they prevail not; and if they do, it is fare from true mortification, and so indeed are never the nearer to true comfort. So needful therefore it is for all that may hope for victory in this spiritual battle, first to get this Armour, and then to fight. And thus have I shown the best way I know for the overcoming of our several corruptions, and all other spiritual enemies, which seeing it cannot be attained to but by faith▪ For this is the victory that overcometh the world, 1. joh. 5. 4. even our faith: it well proveth the point I intent, and so commends this precious gift of faith, that any who ever felt or fears the wounds of sin, and hath tasted and desires the rejoicing of a good conscience, (whereof 2. of Corinth. 1. 12.) shall see cause enough to persuade him above all to take up oft and again (as the word signifieth:) The shield of faith, Eph. 6. 16. The same may be said for the other part of sanctification: namely, that all to our ability to lead a godly life, and comfortably to perform all good duties to God and man, is no other way attained then by faith, as it hath been already, and might more plentifully be proved by Scriptures and experience if need so required. But I will only add this for help of the weaker, to show them how by the help of the former rules fitly used, they may be able in some good measure to practise all holy duties, and specially such in which they most fail. First, 4. rules for practise of all duties. every one is to inquire, and by all means he may, to learn, 1. to know our duties. what be the special duties which God requireth at his hands, either in his general calling of Christianity, or special place wherein God hath set him, and what be the gifts and graces wherein he is most weak; that so he may more earnestly labour for the attaining of them: which knowledge shall be as a light to guide him in the right way to heaven. Whereas otherwise men are in darkness, and can never possibly lead a godly life; and though they may have some desires to take a better course, yet this ignorance will so blind them▪ they shall not find the way; which is one chief cause, why the lives of many professing religion are so barren, that little more can be seen then bare leaves of profession. Most think it enough to avoid gross offences, and to practise common duties of religion and righteousness: but to know how to please God in all things, this is too precise, and more than needs; whereas the best of God's children, seeing and bewailing their blindness, do oft and earnestly seek to God to give them knowledge and understanding, Rom. 12. 1. what the good will of God is, 〈◊〉 and perfect. Psal. 119. The example of David is sufficient in this case, how vnce●●antlie he prayed to God To teach him his 〈◊〉, to give hi● understanding, who yet had as much knowledge of his duty as any other. The great need and use of this knowledge, what God would have us to do in our places, and in our several estates of prosperity and adversity, may easily be seen by all that have any care to please God, who shall find themselues to seek in many things, both what to do, & how to carry themselves. And therefore I advice all who may look for any comfort of an holy life, carefully to examine themselves in what duties they be most failing, either in not doing them, or doing them amiss. And for their help to do as before was taught in the first rule of mortification, ●ow to find out our chiefest sins: so here to know what is the chiefest work God would have us to do, and in what manner it ought to be done, that this may be ever as a light to show us the good way wherein God would have us to walk. This is the first rule to be observed for the well ordering of our whole life; which though it be so necessary, that there can be no good life without it, yet it is not sufacient. And therefore in the next place, 2. rule to get a willing mind. we are to labour to get our hearts ready and willing to do such good things, as we know God requires; for we are not more ignorant what God would have us to do, and in what manner, then unwilling to do either, as our daily practice proveth, especially to do more then usually is done, which the Lord knoweth is very poorly performed: for to let pass the carnal Protestant & hypocrite, who do all to halves, and for show, this will be found in those that have some truth, that though they make conscience of some duties, yet are very hardly brought to others, which be more laborious, or more crossing their corrupt nature in their credit, profit or pleasure. Hence it is that many are so negligent and slight in reading, private prayer, meditating, instructing of their families, sanctification of the Sabbath: so hardly brought to sobriety and and true liberality. But of all, how seldom can the most of us be brought to humble ourselves in fasting and prayer, though we have never so many and just causes to pull us often hereunto, both for ourselves and others, in public and private. These and the like prove this rule to be most needful, to get our hearts more willing to every known duty. The way whereby this is obtained, is an often and advised consideration of the great gain which comes by a conscionable discharge of these duties that belong unto us, in bringing glory to God, profit to others, and peace to their own souls; all which is more commonly confessed, then sound enjoyed of many true believers. Of this gain well spoke the Apostle, 1. Tim. 6. 6. saying, Godliness with contentment is great gain: and chap. 4. 8. Godliness is profitable for all things, having promise of the life that now i●, and of that which is to come. And to the same purpose is that of the Prophet, Psal. 19 11 In keeping of them, that is, God's commandments, there is great reward. None of any grace will deny these; but not remembering or not believing them, and so not regarding them, and being drawn away by other more desired gain, despise this the greatest gain, and neglect the means which bring the same. The true practice then of this rule is, that when we feel a backwardness to any duty which we know God requireth, then to stir up our hearts by laying before us, how we shall honour God and our profession, draw on, and win others to the like obedience, & stop the mouths of gainsayers, procure to ourselves much peace, comfort, and credit amongst God's servants; yea draw down all needful blessings, and keep away many sore cherke of a guilty conscience, & many reproaches in the world, & heavy chastisements which God lays upon his own children for their bold neglect of duties which he requireth. If these were as they should be, well remembered and regarded, it would at least make us willing to do our utmost, to please God; which yet is not enough to make us able to do what we would, for that which Paul speaketh of himself, Rom. 7. 19 we find much more in ourselves, That the good we would do, we do not; such is our decay by Adam's fall, that as we have no knowledge of God's will, for the well guiding of our lives, till he reveal it, and have no will thereto till God make us unwilling; so more, when we have both these, yet we find no ability to perform that which is good. There is need therefore of a third rule to direct us, 3. rule to get ability. how to get this ability to do that good which we know and desire; and seeing all our sufficiency to do any good, 2. Cor. 3. 5. thought, word, or work, is of God: and (as before upon an other occasion was showed) Without Christ we can do nothing; joh. 15. 5. and I am able to do all things through Christ which strengtheneth me, as the Apostle saith, Phil. 4. 13. By these and the like, is evident, that all our strength to perform any duty in such sort as may be pleasing to God, lieth in Christ, and must be from him communicated to us, that we by it may be able to do the will of God. Now we have already heard that the only way to apply Christ to us, and so to draw grace and virtue from him▪ to do any good work, is faith; whereby as we are united to him, so we receive from him all needful grace to enable us to such measure of obedience, as God will accept at our hands. And therefore whensoever we feel a true desire to do the will of God in any thing, but find no ability thereto, as to forgive our enemies, to be more patiented under the cross, to humble ourselves before God in fasting, to pray more fervently, and with fruit, and more consci●nablie to hear God's word, etc. Our practice must be (as before, for mortication, so now for new obedience) to fly to Christ, and to lay hold on him by a true faith, that through him we shall be able to do all things, and from him receive all grace necessary for the leading of a godly life; which is a special part of this great benefit we have by faith, that being of ourselves so weak unto every good work, by faith in Christ, we may be strengthened in grace, Heb. 12. 28 Whereby we may so serve God, that we may please him with reverence and godly fear. In which respect also, I commend it to our daily practice, that thus living by faith, our lives may bring more glory to God, good example and profit to our brethren, with sweet comfort to our own souls both in life & death. For the better practice whereof, 4. Rule to set upon duties. the fourth rule is also to be observed, namely With this knowledge, desire, and faith, to set upon the duties we most fail in, & to put to all our strength to do the will of God in all things, and that in such manner as may be most acceptable through Christ. To this end be all those exhortations unto holy life in the Scriptures, both in the writings of the Apostles and Prophets; Mat. 5. 44. as to love our enemies, to bless those that curse us, and the like many. All which, though justly by God required of all men, yet indeed cannot be performed without faith, which is the cause why they be so seldom, and that very slightly obeyed: For as some will set upon holy duties by their own strength, and not drawing by faith virtue from Christ, do labour in vain; so on the other side, many idle professors dangerously deceive themselves, in saying they hope in Christ for power and strength to lead a better life, and yet very idly neglect those labours which God commands, whereby they might attain to more grace and better obedience; so that all those rules will be found so necessary, that not one of them can be spared, but he that looketh for the comfort of a good conscience, either in the overcoming of his special sins, or conscionable practice of his special duties, must constantly observe these rules, by which I dare affirm (to say no more) his gain shall answer all his pains. And thus have I as briefly as I can, and plainly (upon the former occasion) shown, how a true believer may attain unto this great grace to lead a godly life in both the parts of it, in dying to all sin, and living to all righteousness; Which as no other can possibly attain unto, so neither they all who believe to be saved by Christ, do enjoy this benefit: for though they be renewed in part, and in some measure do mortify the flesh, and make conscience of some duties, both of holiness, and righteousness, without which they could not prove themselves to have any saving faith; yet either not knowing how to live by faith, so as thereby they might shine as lights in the dark world; or not practising this knowledge, they be not only dim lights, but give out bad example, living many ways offensively, to the reproach of their profession, grief of the godly, and small peace or comfort to their own consciences. All which might be well avoided and the contrary blessings enjoyed, if this living by faith were brought into daily use; By all which, and the former benefits of living by faith laid together, I hope may be sufficiently seen, that there is no life comparable to this life of Faith; yea rather none to be desired besides this, which only hath all the promises of this life present, and that which is to come. And therefore to conclude this former part of the Treatise, Conclusion of first part. wherein I have as plainly as I can, set out first what true faith is, how it is gotten, how any may know that they have true Faith. And secondly what it is to live by Faith, how this is attained by a wise application of God's promises; and herewith the manifold and singular benefits arising from hence: I do in the Lord, with all instance beseech all such who having any true faith in Christ, and desire to adorn it with an holy life, and yet upon examination of their ways, do find their profession to have been of little good use to others, and of as small comfort to themselves, (to speak nothing of their offensive life before mentioned:) I entreat all such, I say, but to make trial of this advice I give, to learn to live by Faith, & to this end to follow this direction here set down, till they shall be able better to guide themselves. And so my hope and prayer shall be, that God will let them see such fruit of their labour, as shall bring them more true comfort daily, then in many days, and to some more than in any day of their life past; which I humbly beseech the Lord to grant both to myself, and them, even for his Christ's sake. THE SECOND part of this Treatise, containing A direction how to apply God's promises to our particular occasions. FOr the better understanding and practice of this duty, of particular application of God's promises to our several necessities, that so we may thereby live by faith, (which is the chief thing by me intended in this Treatise) we are advisedly to consider the nature and kinds of these promises (which be the foundation of our faith,) that so we may more sound apply them to our several occasions and uses. ●y God's promises I understand generally all those declarations of God's will▪ wherein he offers to us in his word any good thing to enjoy: God's promises what. As on the other side, by threats are meant those declarations of his will▪ wherein he denounceth any evil against us for sin. Both which be plentifully set down in the holy Scriptures, to these ends, that by his promises he might allure and draw us to believe and obey his will; and by his threatenings, he might fear us from sin. God's will revealed two ways, first absolutely. In all which God doth declare his will after a double manner, either absolutely, or conditionally. Absosolutely what he will most certainly do, any thing to the contrary notwithstanding. As for example, That there shall be no more waters of a ●●ood to destroy all flesh▪ And in this same time I will come, Gen. 9 15. & Sarah shal● have a son, Rom. 9 9 which the Apostle saith is a word of promise: of this sort be a●● God's promises concerning salvation made unto the elect, which cannot be made void by any means whatsoever. The other manner whereby God doth reveal his will, is not absolute, but (as it is commonly said to be) conditional, Conditionally. which is, when God declareth his will what he will do if we do our part, else not: this conditional promise well understood may be borne; otherwise misunderstood, it destroys the nature of the free and gracious promise of the Gospel, & in this respect confounds the Law: and the Gospel, taking away a chief difference between the Covenant of works (wherein God promised life upon condition, of doing all that was written in the law, without which condition performed on our parts, God did not covenant to give life:) and the covenant of grace, wherein God freely promised, not only life, but to give grace to receive this life, as Jer. 31. from vers. 31. to 35. read the place. The like Ezek. 36. 24, etc. A new heart also will I give you, etc. In which and the like many, is no condition required on our parts, but God himself makes capable of this grace whom he pleaseth. How these are by us to be applied afterwards I will show. But now seeing very many, yea the most of the free gracious promises of the Gospel, be propounded with some condition▪ either expressed or necessarily understood, 〈…〉 wisely to consider of them; as first in this, and the like many▪ the condition or duty required, is expressed, john 3. 15. Whosoever believeth in Christ, shall not perish, but have everlasting life: Secondly, in others the duty required for the attaining the thing promised, is necessarily understood, Mat. 18. 11. The Son of Man is come to save that which is lost. john 1. 29. Behold the L●●be of God which taketh away the sins of the world. And the like many. In all which Faith is necessarily understood, for the obtaining of the benefit promised. But yet in all these, Faith is no condition, properly so called, moving God to promise life, although in some sort it may be called a condition, because the promise of life is made to persons qualified with Faith▪ for first, faith itself is part of the thing promised, and no man can believe except it be given him▪ and therefore an impossible condition to be performed of ourselves. And to say as it is, Faith do●h apply the fruit and benefit of the promise to the believer, (who alone shall enjoy the thing promised,) and doth not restrain the offer of grace, which is general to all to whom the Gospel comes; who as they have no faith before they hear the promise made to them, so after hearing this promise made to them, if they believe not, they shall be condemned for not believing, as John 3. 1●. Thus than I conceive all conditional promises of the Gospel are to be taken, that God doth freely offer mercy in what kind soever, and for the enjoying thereof requires some duty of obedience at our hands. Now we must first believe and so obey, and then enjoy the thing promised, so that there 〈…〉 believing, but all 〈…〉 promise; and our obedience only is an effect of our faith, and so a proof of Faith, no cause to move us to believe. As for example, If you forgive you shall be forgiven: Mat. 6. 14. God freely offers pardon to us, and requires that we believing show mercy to others, As we read in the parable, Math, 18. 32. I forgave thee all the debt, because thou desiredst me, shouldest not thou also have compassion on thy fellow servant, even as I had pity on thee? So then he that believes to find mercy, is thereby moved to show mercy, and certainly he that shows no mercy in deed received none. Besides this, another consideration. there is an other consideration of God's promises, which stands in the diverse quality of the things promised, whereof some be wholly necessary for our salvation, and offered without any restraint, Simply necessary. and are so to be believed, as Faith and Repentance. Other things though good in themselves; yet are not always good for us, but we may be saved without them, and in some case, better want them then have them: as health, wealth, peace, and all earthly blessings: yea, many common gifts of the Spirit, at least the measure of them; as excellent wit, memory, knowledge of heavenly things, courage, liberality, gentleness, etc. all of these be promised with limitation, With limitation. so fare as they be good for us, and no further; and so fare only are to be desired and believed. Another needful consideration of God's promises, that we may better make our use of them, is this, that God doth proclaim in the Gospel his Son Christ and all his benefits generally to all, General promises offered to all. and every soul, to whom the Gospel comes: so that every one who heareth the Gospel, aught to believe; which if he do not, (which none can without special grace) yet this is his sin, and shall be his condemnation for wilful refusing mercy offered. And therefore every one that will not perish must believe, that there is such mercy in God as he offereth, and that God is able, willing, and faithful to perform his promise: that so believing he may enjoy the benefit, of which otherwise he depriveth himself. This therefore I do before hand make known, that (seeing many worthy promises be thus generally propounded and set out, that we might by believing be made partakers of Christ) therefore none do shut out themselves, and so bring upon themselves more just damnation: as john 3. 18. is plainly expressed, He that believes not is condemned already. ver. 19 This is the condemnation that light is come into the world, etc. There be also many special promises made to special persons performing such duties, as to Faith and trust in God, to confession of sin, to prayer, and so to all obedience: for God requires no duty, but there is a Reward belonging thereto, (though not always expressed) which reward though it may move the heart to desire it, yet it cannot beget Faith; but the truth of the promiser must draw us to believe, and our belief of having the reward which we desire, will move to obedience: And therefore every one who hears such rewards promised, must be thereby moved to believe. Secondly, to obey as was before said. These well considered, will better guide the weaker sort, to apply and make the right use of all the promises in the Scripture, which may any way concern them. Now then because these promises be exceeding many, we must needs bring them to some order, and that as plain and short as may be, lest the weaker memories be overladen, and so their understanding confounded, by many divisions, as is too oft seen. I cannot think of any more easy way, to teach the full use of our faith in every part of our lives, then to lay open the most principal matters, in which we are most subject to doubt and fear; that seeing our diseases, we may more fitly apply the remedy. Overlooking the whole course of life, Order. I observe these six special occasions of doubting, wherein we have most need to be relieved by Faith. 1. First and above all, 6. Choice heads. we are most subject to doubt, whether we be in the state of grace, and so of the number of those that shall be saved by Christ. 2. Secondly, how we shall be able to overcome our strong corruptions and temptations. 3. Thirdly, how to get grace to pray, hear the word, and to perform all duties to God and man in faith, so as God will accept them. 4. Fourthly, how to endure and profit by all afflictions and persecutions. 5. Fiftly, how to be provided for, of all things needful for this natural life. 6. Sixtly, how we shall hold out to the end. All which may be drawn to two heads, first for our spiritual life, secondly for this bodily life: In both which, were we so strengthened in Faith, as to rest upon God for all sufficient relief, I well see not what might be much wanting to make us rejoice always in the Lord; and sure I am, no other state in this life, herewith were to be compared▪ Let us therefore come to particulars, and see how in all of these we may gather out of God's word strength of Faith, and so comfort to our souls, for the better finishing of our warfare in this life, and more full assurance of our final victory and glory hereafter, in and through our Lord jesus. And now to begin with that, First point wherein we live by Faith, is for assurance of our salvation. which as it is first in order, so is it in degree above all to be most sought for (seeing upon it all the rest do depend,) and yet we are usually in nothing more wanting, namely to be sure of our salvation by Christ; under which I do contain especially our justification, by which we be made Gods children. All which, as we have already heard, is to be had alone in Christ, and to be made ours, only by Faith, Titus 3. 5▪ not by any works of righteousness which we have done. Whereof, although there hath been in the former part of this Treatise, so much said as might suffice for this point, to show how this Faith is attained: yet seeing the Lord hath left us so many promises in the holy Scriptures, (specially in the new Testament, wherein Christ who was before shadowed in Types, is more clearly revealed, for which cause I do chief cite these.) And seeing this is my main scope, to teach the weak believer, how he may by these promises daily nourish his faith, (specially in time of tentation) I hope it will be found no lost labour to gather some store of these promises, and to show the right use of them. To come then to the practice of this first point, how we may daily come to more certainty, that we be reconciled to God, and so his adopted children and heirs of salvation: we are to remember, Double certainty. that there is a twofold certainty, or assurance of God's favour, 1. Of faith. one the certainty which comes by Faith alone, 2. Sense. the only stay whereof is God's word: The other is the certainty of sense, when as we have some spiritual feeling of God's favour, manifested to us by his manifold graces bestowed on us, which be so many tokens and testimonies, of his fatherly love. A clear resemblance whereof, may be that which joab said to David: 2 Sam. 14. 22. To day thy servant knoweth that I have found grace in thy sight, my Lord O King, in that the King hath fulfilled the request of his servant. Wherein we see joab was more assured of the King's favour, by granting his request. Both these assurances be expressly coupled in that one sentence of the Apostle john, 1 john 2. 3. And hereby we do know that we know him, if we keep his Commandments. Meaning that the conscionable endeavour to keep God's Commandments, makes us to know certainly, that we truly believe, and have the true certainty of Faith for our salvation by Christ. For our strengthening in both of these assurances, the Lord maketh diverse promises. In all of which we shall find usually these two things. Matter what. First, what be the excellent benefits, and unsearchable riches which be brought to us in Christ: which be set forth unto us sometimes generally, all in a lump, that he will save us; and sometimes more particularly, that he will forgive and cleanse us: all to this end, to draw up our earthly minds and affections, so to hunger and thirst after them, as never to be at rest till we do in some measure enjoy them. Secondly, Persons to whom. the persons to whom these be in the Gospel proclaimed, that so every one may apply them to himself by Faith, and be assured they be his. Both which shall now better appear in the particular promises. And first concerning Christ and the benefits brought by him, Christ promised. we may well begin with that, which was the first promise made to man, and the foundation of all others, where the Lord denouncing his vengeance against the Serpent (the devil's instrument in seducing mankind) said, Gen. 3. 15. And I will put enmity between thee and the woman, and between thy seed and her seed: It shall bruise thy head, and thou shalt bruise his heel. In which, besides sundry other things there intended, this is chief for our purpose; that Christ the promised seed of the woman should fully conquer Satan, and his whole kingdom, howsoever Satan would continually molest the seed of the woman, till he were quite vanquished. The selfsame matter is more plainly taught, Heb. 2. 14. that Christ took our nature, That through death he might destroy him that had the power of death, that is, the Devil. And deliver them, who for fear of death, were all their life subject to bondage. Which (if God had made no other promise) might be a sufficient word, to persuade every soul that heareth it, not only to desire, and seek this deliverance by Christ, but to believe that he shall enjoy it, seeing God hath so faithfully said it. For the further confirmation of the faith of god's people in this point, in all ages the Lord renewed this promise of sending Christ the promised seed. As immediately after the flood, Noah by Prophecy blessing his two sons said, God shall enlarge japhet and he shall dwell in the tents of She●●. Gen. 9 27. Which intendeth that we Gentiles, Gal. 3. 16. should be called to be one body with the jews in Christ. The same was afterwards oft renewed to Abraham, 22. 18. In thy seed shall all the nations of the earth be blessed, 26. 4. 28. 14 Act. 3. 25. The like to Isaac, and to jacob also; In all which Christ was promised, the true seed, in whom alone all families be blessed. And so forward in all succeeding ages, Moses and all the Prophets in their times, foretold of Christ, as we read, Act. 3. 24. 10. 43. So that it is needless to write all the scriptures tending to this point. All this serves thus to strengthen the faith of all that will give credit to God, Use. that seeing the Lord nourished the faith of his Church from Adam to Christ, with those promises of salvation by Christ, the promised seed; we therefore may boldly rest hereupon, & much the rather, seeing we under the Gospel, have all things fulfilled, which they under the former Testament saw a fare off, Heb. 11. 13 and were persuaded of them, and embraced them. To pass over then all the promises of the old Testament concerning Christ & his benefits, & to come to the new, Multitude of promises concerning Christ wherein all things which were foretold, are fully accomplished, and we may with open face behold as in a glass, 2. Cor. 3. 17 the glory of the Lord. Here be so many promises, wherein Christ and his benefits be set forth unto us, that the bare rehearsing of them, without any further opening of them, would make a sufficient book, and longer I fear, than any of our idle professors would once read over. I intent therefore to range these into some order, and to make choice of some principal of every sort, and by them to show how we may make use of the rest, that are of the same kind. Now all these promises concerning this first point, for the strengthening of our faith in the assurance of our salvation by Christ, be propounded either generally or more specially, as was before said. General, Matter. Generally, Persons. in respect of the matter promised, as that Christ shall save us and the like; as also of the persons, to whom these promises be performed: that is, generally to all mankind. Both which be for the most part joined together, what is promised, and to whom; therefore we will handle them together for brevity sake, lest otherwise we should be fain to allege the same scriptures again, to sundry purposes; which would be tedious, which I desire to avoid. To begin then with the very names, which throughout the new Testament be given to our redeemer jesus Christ: they are both of great force to confirm our faith. When the angel Gabriel was sent from God to the Virgin Mary, with that heavenly salutation, he told her, That she should conceive in her womb, and bring forth a Son, and she shall call his name jesus: jesus. Whereof the Evangelist Mat. gives this reason, Luk. 1. 26. 31 for he shall save his people from their sin; Mat. 1. 21. and to like effect oft, All flesh shall see the salvation of God. Luk. 3. 6. 1 When Christ came to Zacheus, he said, This day is salvation come to this house, 19 9, 10. for as much as he also is the son of Abraham; for the Son of man is come to seek, and to save that which is lost. Christ himself said, joh. 3. 17. God sent not his Son into the world to condemn the world, but that the world through him should be saved. And again, I came not to judge the world, 12. 47. but to save the world, And to heap up no more of this sort, to this end is Christ to oft called our Saviour. In all which we ought to reason thus, Use. Seeing the eternal Son of God did take man's nature, and so was Immanuel God with us, Mat. 1. 23. as the Evangelist Matthew, Esa. 7. 14. sheweth out of the Prophet, and that to this end, to save us being lost, and not to condemn the world, but to save the world: therefore unless we will think all this is but a fable, we are undoubtedly to believe, that there is in this jesus, and in him alone salvation for us sinners: Act. 4. 12. For there is no other name under heaven given among men, whereby we must be saved. And further, if we will not despise this wonderful mercy of God in sending his Son, and of Christ himself, in coming into the world, not to condemn us, but to save us being lost: then must we with a true faith accept this mercy. The same may be said of the name Christ, Christ. (unto both which all his other names may be referred) which signifieth Anointed, whereto answereth the word Messiah in Hebrew. By both which (being referred to Christ) is meant, that the Son of God taking our nature, was in the same filled with the Holy Ghost, (as is oft said of him) and that fare above all other holy men, as was prophesied of him, Psal. 45. 7. Thou lovest righteousness, & hatest wickedness; therefore God thy God hath anointed thee with the oil of gladness above thy fellows. Of which the Evangelist john more plainly saith, joh. 3. 34. For God giveth not the spirit by measure unto him; which was manifestly showed at Christ's baptising, where the Holy Ghost descended in a bodily shape like a dove upon him, Luk. 3. 22. and a voice came from heaven, which said, Thou art my beloved Son, in thee I am well pleased. Which was to this end, that as under the Law, the Prophets, Priests, and Kings were consecrated to their offices by the anointing with the holy oil: so Christ was consecrated to the offices of his mediation, 1. to be our Prophet, to reveal the whole will of God for our salvation. 2. to be our high Priest, both to offer up himself to God his Father, a full and sufficient sacrifice for the redemption of us sinners, and to make intercession for us. 3. to be our King to rule and govern his people, and to subdue all his enemies. All which be notably set out in that worthy epistle to the Hebrews, which being too long to recite, I desire the Christian reader to read with observation that epistle to this end. From whence another effectual motive to believe, Use. may be thus taken: Seeing God the Father hath thus anointed his Son in our nature, and therefore called him Christ, and filled him with the Holy Ghost without measure, that he might perform all things needful for our salvation; all which he hath fully accomplished: we may therefore boldly come to him, and so steadfastly rest upon him for our salvation. And on the other side, they who hearing these, be not drawn hereby to believe in Christ for their salvation, do either deny the truth of these, (which is to make God a liar) or despise their own salvation, so prepared and offered to them; which shall bring upon them most just condemnation. And these briefly for those two names jesus Christ, properly belonging to our Saviour, which do summarily contain all, and so to a wise regarder hereof might suffice to persuade him, to rest upon Christ for salvation. But seeing the Lord (who knows how hardly we be brought to this assurance by faith of our salvation by Christ) hath in that small volume of the new Testament, spoken so much of Christ and the benefits which he hath brought unto us, to this end that we might be more stirred up to seek to him, and to embrace him for our Saviour: I hope it shall be worth our labour further to consider what the Lord saith. And before I come to particulars, let us hear, and wonder at these heaps of heavenly treasures, General benefits by Christ. which be brought to sinners in Christ. Wherein this is the first, Saveth us. that Christ is sent to save sinners, Luk. 2. 32. whereof enough was spoken before in the name jesus, therefore now no more thereof. The next is, that Christ is said to be a light to the Gentiles, Light to Gent. which was long before prophesied often times by the Prophet Esay, Esa. 9 2. 42. 6. 49. 6. 60. 3. saying: The people that walk in darkness, Mat. 4. 16. have seen a great light, they that dwell in the land of the shadow of death, upon them is the light shined: which the Evangelist Matthew applieth to Christ, bringing the light of the Gospel, to a blind and ignorant people: And the Apostle Paul allegeth for his warrant in preaching the Gospel to the Gentiles. To like effect, Christ is often said to be the light of the world, Act. 13. 48. as he professeth of himself, joh. 8. 12. 9 5. I am the light of the world. And of this I understand that which is spoken by the Evangelist john, 1. 9 That Christ was that true light which lighteth every man that cometh into the world, (that is:) who casteth out the light of the Gospel to all nations, as the sun in the firmament shines to all the world, though many blind never see the light thereof. Under this comparison of light, all the benefits which Christ brings us be contained, light of knowledge, light of grace, and holy life, and light of eternal life and glory. All which be contained either generally or specially in the former alleged scriptures, and in sundry others. To this head also belongs such scriptures as show Christ to be our life, joh. 6. 33. 51. 10. 10. 14. 6. 2. Tim. 1. 10. Of all which this is the use we Use. are to make, that seeing God hath set up his Son jesus Christ in the ministry of the Gospel, to all nations, where ever it comes, to lighten, and to give life to every man who heareth it, if he refuse it not, and shut not his eyes against it, as the Pharises did: Therefore every one who heareth this, joh. 9 41. not only may, but is bound to embrace this light, joh. 12. 36. by a true faith, that so they may be the children of the light, and that upon pain of condemnation, even as our Saviour himself denounceth against all unbelievers, saying: This is the condemnation, that light is come into the world, joh. 3. 19 and men love darkness rather than light. Another worthy ground for our faith is this, that God the Father, when at the baptising of Christ, he sent down his Holy Spirit in the likeness of a dove, 3. God is well pleased in Christ. lighting upon him, sent a voice from heaven, saying: This is my beloved Son, in whom I am well pleased; Wherein is meant not only that God did love and like well his Son, (with whom for himself he could never be displeased, there being no cause why) but this rather, that whereas God was extremely offended with all mankind, now he was fully appeased by Christ, and for his sake ready to receive into favour, all that by Faith should receive him; and so to accept him for us, and us in him: which is the same with that, where it is said, God hath made us accepted in his beloved. Eph. 1. 6. 5. 2. And again, That Christ hath given himself for us, an offering and a sacrifice to God for a sweet smelling savour: meaning that whereas whole mankind since the fall, is become odious to God for sin, so that neither their persons, nor their works could be acceptable to God; now by this all sufficient sacrifice of Christ, all that lay hold on Christ by faith, and so apply his sacrifice to themselves, they shall be accepted of God, and their obedience pleasing to God, in his perfect obedience. Which alone is a sufficient means by the operation of the Holy Ghost, to draw any that hear and conceive this, to cast themselves wholly upon Christ, and to seek for God's favour, and all the fruits thereof only in this sacrifice of Christ. Besides these, there be many other Scriptures, which in general set out Christ, and his benefits to us; but if they be well marked, it will appear, they be contained under these. As for example, where Christ compares himself to a Vine▪ joh. 15. 1. to teach, that as the branch hath his whole life from the stock, so we have all our life from him: so doth he call himself the bread of life, and is said to be the head of the body, joh. 6. 35. That he is full of grace and truth. joh. 1. 14. Again, He that spared not his own Son, Rom. 8. 32. but delivered him up for us all, how shall he not with him also, Esa. 55. 3. freely give us all things? Again, I will give you the sure mercies of David: Act. 13. 34. that is, all those good things which were promised in Christ, who was the seed of David. In all these and many more, Use. we see the intent of the Holy Ghost was, to give us in one view, a sight of all that good, which Christ hath brought us, that hereby every one, who hears hereof, may both wonder at God's unspeakable mercy, in providing so many, and so great blessings in Christ for us his enemies: and hereby also be drawn to labour by all means to be made partakers of them. And this shall suffice to have set out some of the general promises, and the use of them, how we are to strengthen our faith by them. Only this I will add concerning these, When special want, make use of general. that if at any time in our doubts and fears for any particular distress, we cannot readily remember some particular promise, whereby we might be comforted; then we may safely run to one of these general promises, (which do contain all particulars) and so apply it to our present need. As for example, if any poor soul should fall into great doubtings of God's favour, by reason of some great affliction that lay heavy upon him, or some corruption which he could not master; and in this perplexity could not think of any special promise, whereout he might gather some comfort: then may he boldly lay hold upon any one of these general promises, and rest thereupon for comfort, in this manner: O Lord thou hast said in thy holy word (which is the word of truth) that the Son of man is come to save that which is lost; Luk. 19 10. Lord I am lost, and see nothing in myself to help me: therefore I do wholly rest upon Christ and look for help only by him. The same may be said of all the general promises, the least of which contain matter enough to support us in all our fears, if we could fitly apply them. Wherein I do again forewarn every one who desires to believe in God, Look for nothing in thyself, to cause thee to believe. and so to live by his faith, above all to deny himself, and not to look for any thing in himself, why he should believe (which I have observed to be a main hindrance from true believing:) but to cast all our thoughts upon God: First, how merciful he is to provide such help, for poor sinners in Christ, and freely to offer it unto them in his word: and secondly, how faithful he is to perform all that he hath said, that by this means the poor sinner may be moved to believe in God, that he will surely secure, and comfort him in due season and measure. Thus would I now pass from these general promises, For the persons, to whom, first to all. and come to the special, but that I fear I have not sufficiently cleared one point concerning these generals: namely, for the persons, to whom God preacheth and proclaimeth these mercies, that they may believe (I speak not here, who shall enjoy these, who be only believers and their seed, but to whom these be offered.) From whence be raised the greatest doubts in many for their salvation, that they know not themselves to be of that number, to whom God doth truly offer these mercies: and no marvel. For as it is not possible, for a rebel against his Sovereign, to believe he shall be pardoned, unless he be sure that he is contained under the Prince's pardon: so no sinner can believe to have pardon, till he know that he is in the number of those, to whom the pardon is proclaimed by God in the Gospel, for the knowledge whereof either there must be some special mark of difference whereby it may be known, to whom the pardon is proclaimed, and to whom not, or else it must be general to all. But there is no such special certain difference between sinners before faith, whereby one may know the pardon is granted to him, and such as he is, and not to any other: for than might some know themselves to be under God's special favour, that is, elected before he believe, which is impossible by any ordinary means: therefore of necessity the only way whereby any may know himself to be contained under the pardon, is this, that he hears that God in his Gospel doth proclaim forgiveness of sin in Christ, without exception, to all sinners, that whosoever heareth and believeth shall be saved; the rest shall be condemned for not believing, and not accepting this mercy offered to them. Having in the former part of this Treatise sufficiently proved by many Scriptures, this point, that Christ and all his benefits be freely offered without exception to all mankind, as that one place, Mark 16. 15. expressly showeth: I only now advice every one, who is kept from believing by this, that he knows not whether he be contained under the pardon or no, not to look to God's secret will, but to attend to Gods revealed will in his word, wherein it is expressly said, That God would have no man to perish, 2. Pet. 3 9 but would have all men to come to repentance, Ezek. 18. 23. 32. and so oft, That he desires not death of a sinner, that hereby he may be moved to seek, and hope for that mercy, which God is so willing to bestow upon upon him, if the fault be not in his own self, as it was in the unbeleeulng jews in jerusalem, Mat. 23. 37 of whom our Saviour complained, saying: How often would I have gathered thy children, as the hen gathereth her chickens under her wings? and ye would not. A further manifestation of this willingness in God to save sinners, Mat. 22. 9, 10▪ may be seen in his gracious invitation of the unworthiest to come to the wedding of his Son; yea more by his beseeching sinners to be reconciled to him: 2 Cor. 5. 20 and by the many and weighty arguments he useth to persuade men to believe, by the great rewards, earthly, and spiritual, temporal, and eternal, which all believers shall enjoy; and by the fearful woes which shall fall on all unbelievers, both in this life, and that to come, joh. 7. 38. 3. 18. as plentifully is to be seen throughout the Scriptures. Out of all this, me thinks, a poor distressed sinner, might thus stir up himself to believe. If this be certain, Note. that God would not have me perish, but is very willing to save me, and therefore hath not only provided all sufficient means to bring me thereto, and made such a general pardon, as may assure me I am contained under it: yea seeing I now know, that I am invited and called to come to Christ, and entreated to be friends with God, then may I be bold to come and assure myself, I shall be welcome. Yea further, if I will not forgo all these rich rewards tendered unto me, and pull upon myself most justly all those woes which God hath threatened against all despisers of his mercies, then must I gladly accept God's mercy offered to me; and if I find my unbelieving heart to draw back, then must I ply the Lord with fervent and constant prayers, that he would draw me by his Spirit to come to Christ, and so to rest upon him for my salvation. And thus much for the general promises, both in regard of the matters promised, and of the persons to whom they be proclaimed, that every one who hears them, may claim his part in them. Special benefits. Now to come to those special benefits which we receive in Christ, which belong to this first point, how our faith is to be strengthened in the assurance of our salvation by Christ: I intent to refer all that I have to say herein, to these two, 1. our Justification, and 2. the fruits immediately growing from thence, which I gather out of the Apostle Rom. 5. 1. to be these three, 1. Reconciliation, 2. Adoption, 3. Hope of Glory. Concerning justification, justification. it is evident by the Scripture, that all our salvation depends upon it, that whosoever shall be saved, must be justified: and therefore of necessity, he that is not justified, must needs be condemned; it behooveth then every one who looks for salvation, well to conceive, what it is to be justified in God's sight; and then to make sure work, that he may attain it: yea and know it also, that he is justified: without which, is no comfort or hope of happiness. To be justified before God, is to be made righteous: that is, not only without all sin, but having all that righteousness which God in his holy law requireth, as Rom. 2. 13. So was Adam and Eve by creation: Eccl. 7. 31. God made man righteous. Heb. 7. 26. So was Christ, Such an high Priest it became us to have, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens. Besides these, not one of the whole stock of mankind, was thus righteous, but every soul, young and old, was, is, and ever shall be in this world, void of this righteousness, and full of all unrighteousness: As Rom. 3. 20. Therefore by the works of the law shall no flesh be justified in his sight. It followeth then, that all that shall be saved, must be justified another way, and that is this, by having that perfect righteousness which was in Christ alone, to be accounted theirs, as if it had been in themselves. Not intending to enter into any further discourse hereof, which may be seen in sundry Treatises, written of this argument; all our care must be, to get this grace in Christ, whereby we shall assuredly be saved. The Scripture is clear that this is obtained by faith, and no way else, as besides sundry other scriptures, the Apostle both sound and plentifully proveth, Rom. 3. & Gal. 3. read the places, in which we shall see not only the truth of the doctrine, but many motives to believe, and embrace this grace wrought by Christ for us, and by him freely offered unto us, that we might receive it to our comfort. To this purpose is that which is said, Rom. 3. vers. 21. 22. But now is the righteousness of God, made manifest without the Law, having witness of the Law and the Prophets, to wit, the righteousness of God, by the faith of jesus Christ, unto all, and upon all that believe. And so forward to the end of the chapter; wherein for our purpose, this is chief to be considered, That as none are partakers of this benefit of justification in Christ, but believers: so seeing none can believe to enjoy this, but such as know that God freely and faithfully offers it to them, therefore it is here, and elsewhere oft revealed, that as all have sinned and are deprived of the glory of God, so are they justified feeely by his grace, through the Redemption that is in Christ Jesus. Which (as I said) cannot be understood, that all do receive this mercy of justification, purchased by Christ; but that as Christ hath wrought it, so God doth indifferently offer it in the Gospel to all: which is more manifested by the words following, verse 25. Whom God hath set forth to be a reconciliation, through faith in his blood, to declare his righteousness by the forgiveness of sins that are passed, etc. The use to be made of these, Use. and the like, for the strengthening of our Faith, in the assurance of our salvation by Christ, is this; that every one who would believe, do set before him, on the one side his own sinfulness and cursedness, to be such, that he is no way able to make any satisfaction whereby he might be delivered: on the other side, that Christ hath made a full satisfaction unto his Father for him a miserable sinner, and freely offers it to him; which if he believe, it shall be accepted for him, and he thereby saved: that this may draw him, to renounce all hope in himself, and so to rely upon Christ for his justification and salvation. This shall be more manifest in the parts of justification, Parts of justification. which are forgiveness of sins, Forgiveness of sin. and imputation of righteousness: and more especially in the former, forgiveness of sin, which so unseparably bringing in the latter imputation of righteousness, the Scripture doth most labour to assure us of. And for this cause all blessedness is worthily placed herein, both by the Prophet David and the Apostle Paul, saying, Blessed are they whose iniquities are forgiven, Psal. 32. 1, 2. and whose sins are covered. Rom. 4. 7, 8▪ Blessed is the man, to whom the Lord imputeth not sin. That it may drive every man out of himself for happiness, seeing God justifieth the , verse 5: and to draw all that shall be saved, to look for salvation, only in Gods free mercy, forgiveing their iniquity, and covering their sin, and not imputing to them their sin. Under which speeches is contained the way and means, how the righteous God (who will not let one sin and breach of his Law to escape unpunished, without deserved condemnation) doth yet set free poor sinners, from their sin and punishment: which is only by the satisfaction, which Christ hath made for them, in bearing their punishment; wherewith God being satisfied, doth fully and freely forgive all those who by Faith accept this mercy offered unto them. To this end throughout the Scripture, is this great benefit of forgiveness of sin by Christ, so plentifully proclaimed unto us miserable sinners; I will cite a few for many. When john the Baptist was sent to prepare way for Christ, first seeing Christ coming unto him, joh. 1. 29. he cried out, Behold the Lamb of God, which taketh away the sins of the world. Our Saviour himself after his resurrection, appearing to two of his Disciples going to Emaus, Luk 24. 45. having opened their understanding that they might understand the Scriptures, 46. said unto them, Thus it is written, 47. and thus it behoved Christ to suffer, and to rise again from the dead the third day; and that Repentance and Remission of sins, should be preached in his name among all nations, beginning at jerusalem. Likewise the Apostle Paul preaching at Antioch to the jews in their Synagogues said unto them, Be it known unto you therefore men and brethren, that through this man (meaning Christ) is preached vuto you forgiveness of sins: Act. 3. 38, 39 And from all things from which ye could not be justified by the Law of Moses, Rom. 4. 25. by him every one that believes is justified. Gal. 1. 4. And so all the rest of the Scriptures, Tit. 2. 14. in which it is said, Heb. 1. 3. that Christ was Delivered to death for our sins: 1. Pet. 2. 24. And gave himself to redeem us from all iniquity. And hath by himself purged our sin. Reu. 1. 5. That he bore our sins on the tree. That he loved us, and washed us from our sins. And to shut up all with that worthy saying of Saint John, If any man sin, 1 joh. 2. 1, 2. we have an Advocate with the Father, Christ the righteous, And he is the propitiation for our sins, and not for ours only; but for the sins of the whole world. In all of which, what can any man think to be God's meaning, Use. but to provide a means to save us sinners? And therefore whosoever feels his sin, and fears God's wrath, may boldly come to Christ, and steadfastly believe that God for Christ's sake will forgive him, and remember his sins no more. And so much the more, may and aught every one, to whom this good news of pardon is brought by the preaching of the Gospel, lay claim to this pardon, and so shall he please God and save his own soul; otherwise as his sin shall be exceeding great, so shall his damnation be more grievous. I do therefore again exhort every poor soul who fain would believe, not to make his sin greater than God's mercy: but seeing Christ hath borne the punishment of his sin, and fully appeased God's wrath for him, and doth expressly call him, and proclaim this pardon unto him; therefore that he commit himself to Christ, and so give glory to God in believing, that through Christ his debt is discharged, and he freed from condemnation; so that neither God will, nor the devil, nor his own conscience, shall be able to lay any thing to his charge: than which what can be more comfortable to a distressed sinner, I know not. This might content us, if we were not so full of unbelief: but the Lord both knowing, and pitying our distrustful hearts, hath said much more to persuade us of our salvation in and by our Lord Christ jesus. And whereas we have learned that to the justifying of a sinner, there is required not only that his sin and punishment be quite taken away, but that he have perfect righteousness, 2. part of justification. without which there can be no life: for although these two be never parted (no more than soul and body in a living man) yet they be not both one, Imputation of righteousness. but necessarily distinguished, and both required in him that is justified in God's sight. The Lord therefore hath graciously provided a means, whereby we (who since the fall of our first parents, have utterly lost our original righteousness, and be no way able, to attain such righteousness as God in justice requires at our hands) may recover our loss & be made perfectly righteous, such as God will allow, and for which he will in his justice grant eternal life. As Paul in his glorious triumph before his departure, did boldly profess: 2 Tim. 4. 6. For I am now ready to be offered, 7. and the time of my departure is at hand; 8. I have fought a good fight, I have finished my course, I have kept the Faith; Henceforth is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me at that day, and not to me only, but to all that love his appearing. Which one Scripture might suffice to persuade us, to look for this righteousness and eternal life, which by due debt (through God's mercy and the merit of Christ) is made ours. But because this is not so easily seen, much less believed, that such as we shall ever attain to this high dignity, the Lord hath revealed his good will towards us sinners in this behalf, that he hath prepared such a perfect righteousness for us, and made a faithful & free grant thereof unto us, that so we may make it our own by Faith. This is most manifest, in that heavenly comparison, between the first Adam, and the second Adam Christ jesus, set forth at large and in many degrees, Rom. 5. 12, to the end. The sum of all is this, that the benefit we have in Christ, doth every way exceed all the hurt we had in Adam, as the Apostle himself saith, verse 20. Where sin abounded, grace did much more abound, v. 21. That as sin had reigned unto death, so might grace also reign by righteousness unto eternal life through jesus Christ our Lord. Where we see that as sin through God's justice brought death: so by God's mercy, the righteousness of Christ brought to us eternal life. As is expressly said verse 19 For as by one man's disobedience many were made sinners: so by the obedience of one shall many be made righteous. Wherein it is clear, that as Christ by his obedience was perfectly righteous, so by it many (that is, all) that by Faith receive Christ, are made righteous in God's sight. To the same purpose it is said that we are made the righteousness of God in him. 2 Cor. 5. 21 And that of the Prophet Esa. Esa. 53. 11. By his knowledge shall my righteous servant justify many: for he shall bear their iniquities. And for this cause is Christ called The Lord our righteousness: jer. 23. 6. 33. 16. and that he is the end of the Law, Rom. 10. 4. for righteousness to every one that believeth. And for this cause are the Sacraments said to be seals of the righteousness of Faith, 4. 11. & to the same intent much: wherein we see how plainly and plentifully the Lord sets out this perfect righteousness, and life thereby in Christ, to be made ours. Which if any shall but neglect, and pass by, and not accept, how shall he escape most just condemnation? As we read Heb. 2. 3. speaking of the same matter. How then can this but persuade every one, Use. who desires salvation, with both hands (as we say) to receive this great gift of Christ's righteousness to be his: whereupon depends so certainly his eternal happiness. And how justly shalt thou perish, who hearest of this great goodness of God, prepared in Christ, and offered in the Gospel to thee, and yet wilt not receive it? but either securely neglect it, or at least by thy unbelief, deprive thyself of so incomparable a benefit. I can say no more to persuade thee: but I beseech the Lord to persuade thee, and do thou give the Lord no rest, till by his Spirit he draw thee, to embrace this benefit, to thy everlasting comfort. Now to come to the fruits of justification, Fruits of justification. which be so many effects of God's grace accompanying and following our justification, 1. Reconciliation, 2. Adoption, and 3. Hope of Glory: I am not ignorant that these be set in another order diversely, by diverse Divines, which is not much material; for all consent, that they be special benefits, which Christ hath purchased for us by his death and obedience, and serve much for the assurance of our salvation. Whereas on the contrary the ignorance or doubting of them, must needs breed much discomfort, especially in time of temptation, and at the hour of death. Yet seeing these do so depend upon the former of our justification, that he who is justified cannot want these; and without a man be justified, he can never enjoy any of them, either to be at peace with God, much less to come into so high favour, as to be adopted and made God's child and heir of all his blessings; and lest of all, attain such hope of everlasting glory with God in his kingdom, as might make him here in this vale of misery, not only to cheer up his heart in the expectation thereof, but outwardly to rejoice, and holily to boast thereof: seeing, I say, the justified man, and none else hath these most certainly, the best way to get assurance of these, is to make sure our justification, in such sort as hath been already showed. But seeing the Scriptures do oft make mention of these, that God hath prepared and offered these to us in Christ: it shall be to our comfort to take knowledge of them, and so labour for the right use of them. Remembering that I have in the former part of this Treatise, spoken of these effects of our faith, out of Rom. 5. 1, etc. to set out the great and precious fruits which are gotten by Faith, thereby to provoke all, more to labour for Faith: I may now be the more brief, especially seeing the Scripture including them in the former, is not so plentiful as in the former. For the first of these, Reconciliation. Reconciliation, I understand, that whereas before we were in Christ; we were enemies to God by reason of sin. Now by Christ we are reconciled and made friends, as Rom. 5. 10. For if when we were enemies we were reconciled by the death of his Son, much more being reconciled we shall be saved by his life. So likewise notably is this set forth, 2 Cor. 5. 18, 19, 20. All things are of God, who hath reconciled the world unto himself by jesus Christ, and hath given us the ministry of Reconciliation. For God was in Christ, and reconciled the world unto himself, not imputing their sins unto them; and hath committed to us the word of Reconciliation. Now then are we ambassadors of Christ: As though God did beseech you through us, we pray you in Christ stead, that ye be reconciled to God. In both which Scriptures these two things I observe for our purpose, first, that we being rank enemies to God, Christ by his full satisfaction (whereof his death was a principal part) hath reconciled God his Father unto mankind; yet not so, that any have the benefit thereof, but they who gladly do accept it. The second is, that seeing none could so much as know this, much less have warrant to believe, to have any part in it: Therefore the Apostle as a faithful disposer of the secrets of God, plainly affirms, and for more certainty repeats, that this reconciliation was wrought for the world, that is, all mankind, (though again I say, none but believers enjoy it.) And the more to draw us to believe, that God hath granted out a commission to the Ministers of the Gospel, to preach and publish this good news of reconciliation wrought by Christ between God and man: and that they should by all means labour to persuade men; yea (which is wonderful) he saith that God by his Ambassadors, doth entreat them to be reconciled to God, that is, to accept this unheard of mercy offered to them. These things when I consider, I cannot but admire Gods unspeakable mercy, in so seeking to save us his enemies, and our brutish ingratitude in so light esteeming thereof: yea our senseless neglect of our chiefest good, and our deadly unbelief; by which we deprive out selves of so unualuable treasure, freely offered unto us. What may be said more to move our stony hearts either to desire, or to accept so great grace I well see not: but this I see, and am sure of, that it shall be more tolerable for Turks and Pagans in the day of judgement, then for thee whosoever thou art, who living in the Church, dost either despise or so distrust this bounty of the Lord, that thou dost not receive it. As for such who prefer any worldly thing before this unmatchable mercy, and so if not grossly reject it, yet securely neglect it, and as swine trample such precious pearls under their feet: Reu. 22. 11 I say no more, but he that is filthy let him be filthy still. But for such poor souls, as do highly prize this exceeding favour, to be reconciled unto God, and only be kept from it by distrustful fears, that it is not for them (they being so unworthy.) I beseech them in the Lord, deeply to weigh what hath been said to draw them to believe, and for an example, to set before them God's dealing with the Ephesians, of whom the Apostle saith, Eph. 2. 3. That when they were dead in trespasses and sins, (which is as bad as may be, yet he heaps more of their woeful condition, verse 2. 11. 12.) yet these were quickened in Christ: so likewise the Colossians, Col. 1. 21. being before their conversion strangers, and enemies, because their minds were set on evil works, were reconciled to God, etc. And to say the truth, so is it with all that be converted, as Paul testifieth of himself, and all other believers before their effectual calling, that they had their conversation in times passed in the lusts of their flesh, in fulfilling the will of the flesh, & of the mind, and were by nature the children of wrath as well as others. All which if a poor sinner shall consider, that others in as bad a state as he, and many fare worse, were received to mercy: and that God doth in mercy as freely offer it to him as them, and is as faithful as ever to perform what he saith: this doubtless will in time move him to expect like mercy at God's hands, if he shall with patience wait the Lords leisure, and never give over earnest supplication to God, to draw him, and daily meditation on God's mercy. Thus will I leave this point (having said more than I purposed:) Peace. only I desire to be considered, that under this reconciliation, I contain that peace which Christ makes between God and us, whereof Rom. 5. 1. Eph. 2. 17. and elsewhere oft; that it may be referred to this head. Now we come to the second fruit of our justification, which is Adoption, Adoption. whereby I understand that high favour of God, whereby he maketh those who be justified by Christ, and so reconciled, his own children and heirs of all his blessings. If David thought it no small preferment to be son in Law to King Saul: 1 Sam. 18. 23. what may be thought of this? And therefore the Apostle john calleth all to an admiration of that unspeakable love of God in calling us to be the sons of God. 1 joh. 3. 1. Wherein we have to consider, not only the excellency of this estate, but the certainty of it, without which we could have no comfort by it. This certainty appears as in this, that God hath called all true believers to be his sons: so further in the next verse where he saith, Dear beloved, now are we the sons of God, though (as he saith) is appears not what we shall be. To this purpose well serveth that gracious promise which the Apostle citeth out of the Prophet Hosea, And it shall be in the place where it was said unto them: Rom. 9 26. ye are not my people, that there they shall be called the children of the living God: So likewise when the Lord promiseth to such as shall separate themselves from the wicked: And I will be a Father unto you, 2 Cor. 6. 18. and ye shall be my sons and daughters, saith the Lord Almighty. Reu. 21. 7. Again, He that overcometh shall inherit all things, And I will be his God, and he shall be my son: these promises must be the cause of our faith, and our faith the cause of our obedience, as hath been said. And therefore it is said, Ye are all the sons of God by faith in Christ jesus. Gal. 3. 26. And yet much more to our present purpose, is that excellent Scripture, Gal. 4. 4, 5, 6, 7. which contains much for the strengthening of our faith in this whole point of the assurance of our salvation, therefore I rehearse it all: But when the fullness of time was come, God sent forth his Son made of a woman, and made under the Law, that he might redeem them which were under the Law: that we might receive the adoption of sons, And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, which cryeth Abba Father. Wherein (to pass over all the rest) this is evident, that a main end why God sent his Son to redeem us miserable sinners, (who are by nature under the curse of the Law) was this, that we might by this redemption by Christ be made Gods children, and, as the Apostle saith, Rom. 8. 17. If children, than also heirs, even the heirs of God and coheirs with Christ, as it followeth in the former Scripture, Gal. 4. 7. Wherefore thou art no more a servant, but a son; now if thou be a son, thou art also an heir of God through Christ. If this be so (as the devil himself cannot deny) who can sufficiently admire and magnify the bountifulness and love of God to man, Use. by so great a price to purchase so high a dignity, Tit. 3. 4. (as the Apostle John calls it) that we should be the sons of God, joh. 1. 12. and partakers with Christ of all his glory in his Father's kingdom? But me thinks I hear some one say, It is true, this is a most blessed estate, if a man might be assured it were his own: but seeing the Scripture oft witnesseth, that they be but few who attain this favour, Objection. how may I who am so unworthy, so full of sin, and void of grace, ever hope to be a partaker hereof? This being so great an objection, and so common, whereby many be kept from believing, it is meet to be well answered. It hath two parts: first, that so few come to be God's children, to which I answer, first the fault hereof is not in God, who (as oft hath been said) hath so largely proclaimed life in the Gospel to every sinner. Again, if there were an alms of great value cast among many, which a few only could enjoy, what scrambling is there who could get it? A memorable story of late years, I will relate to be a witness against all such wicked servants, Mat. 25. 26 and slothful, (as our Saviour calls them) who hearing that a few shall be saved, will let others strive for it, and be content to go without it themselves; which is indeed, and so the Lord will count it, a flat despising of his mercy offered unto them. A rich woman gave at her death a dole of six pence to the poor that came to Leaden Hall in London, for which there was such striving that many were trodden to death; how shall these rise in judgement, against our dainty, idle, ambitious, covetous, and voluptuous worldlings, who every one in their kind, strive extremely for their desires, but take no pains to be saved? But to leave these, and to come to the second part of the objection, which concerns a better sort, and fare nearer salvation, who be kepr back by their unworthiness; whom as I much pity for their uncomfortableness so can I no less blame for their ignorance, that after so long preaching of the Gospel, wherein all the mercies of God be proclaimed unto, yea bestowed upon sinners, yea great, and all unworthy (as in the last point before this was showed:) yet these poor souls do stick so fast in the mud of their natural pride of Popery, as to seek for some worthiness in themselves, for which God should make them his sons. To conclude then this point, seeing God is a free giver of this high favour of Adoption; and no seller of it; and seeing he so freely offers it to thee in Christ; beware, that neither by idleness, nor proud ignorance, thou deprive thyself of it, but thankfully accept it; so shalt thou be saved. The last special benefit which we receive from Christ, Hope of glory. as a fruit of our justification, serving for strengthening of our faith in the assurance of our salvation, is the Hope of Glory: whereby I understand that God hath prepared for us sinners, this singular comfort, that we may enjoy in this life, such a hope and expectation of everlasting glory, as may both inwardly cheer our hearts, and cause us outwardly to profess the same, to the glory of God, encouragement of other faithful people of God, amazing of the wicked, and strengthening of ourselves, to hold out to the end, against all discouragements whatsoever. That God hath provided such a stay, to support us in all the changes of this life, may sufficiently appear by that which we read, Hebr. 6. 17. 18, 19 a Scripture containing great force for the strengthening of our faith, in the certainty of our salvation, as we shall see. Wherein God willing more abundantly to show unto the heirs of promise, the immutability of his counsel, confirmed it by an oath. That by two immutable things, in which it was not possible that God should lie, we might have a strong consolation, who have fled for refuge, to lay hold upon the hope set before us; which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that which is within the veil, whither the forerunner is for us entered, even jesus made an high Priest after the order of Melchisedech. Wherein be these heavenly matters contained, which I will only lay open, & so gather out that which makes most for our presentintention, to make us more sure of this grace, the hope of glory. 1. God's decree and everlasting counsel concerning our salvation, is unchangeable. 2. It was Gods good pleasure to make this exceedingly manifest. 3. The persons, to whom God would thus manifest his counsel, were the heirs of promise. 4. The means whereby God would thus manifest his counsel, was this, That what he promised, he bond with an oath. 5. These two evidences of God's counsel, be sure and unchangeable. 6. It is impossible that God should lie in these 7. By these we may have strong consolation. 8. They who shall have strong consolation must make hope their refuge: that is, hold fast on it. 9 That hope is set before them to hold fast by. 10. This hope is to our souls in tentations, as an Anchor to a ship in storms. 11. This Anchor which will hold, it is sure and steadfast. 12. It is entered upward into heaven, as our earthly ank●●●e cast downwards. 13. Christ our forerunner is gone to heaven for us. 14. Christ is our everlasting high Priest. Behold what store of heavenly matters be here contained; which when I did consider so closely folded up, and so well furthering the point in hand, I was drawn thus to unfold them. Among all, this is special for our purpose, that Almighty God as a loving Father having provided for his children a good estate, was very careful to make it sure unto them, and therefore hath given two such evidences as cannot deceive, his promise and oath; that we being persuaded hereby, might in all our fears, for out refuge, cast our hope upon his fidelity: so shall we be safe, and have strong consolation. Wherein we see the singular use of this hope of eternal life, that it is hope which makes us not ashamed, Rom. 5. 5. as the Apostle speaketh, and the Prophet David exceeding oft the same: Psal. 25. 3. Yea, that we are saved by hope: that is, Rom. 8. 23. we are so assured of our salvation, as if we possessed it already; and therefore do with patience wait for it. There is much in this Scripture to this end, that as the whole Creation as it were groaneth and traveleth in pain, with earnest expectation, waiting for the manifestation of the sons of God, what time they shall be delivered from the bondage of corruption into the glorious liberty of the children of God: So all true believers (who have the first fruits of the spirit) groan in themselves, waiting for the Adoption: to wit, the redemption of their bodies: that is, for a full glorification of soul and body. This is to be seen in the lives and deaths of Gods faithful servants, Heb. 12. 2. who for this hope, endured the cross, and despised shame, as is testified of our Saviour himself; and of Moses that he did choose rather to suffer affliction with the people of God, Heb. 11. 26. then to enjoy the pleasures of sin for a season: esteeming the reproach of Christ greater riches than the treasures in Egypt, for he had respect to the recompense of reward. The same is to be seen in all that honourable company mentioned, Hebr. 11. And so in all the holy Martyrs in all ages, what was it, but this hope of glory, after a short suffering, which made them willingly to endure so great and sore persecutions? I might be long in this, for the Scripture speaks much hereof, exhorting us to rejoice in hope, making it th'end of our vocation, and regeneration: God hath called us to his kingdom and glory, 1 Thes. 2. 12. God according to his mercy hath begotten us again to a lively hope, 1 Petr. 1. 3. by the resurrection of jesus Christ from the dead, to an inheritance incorruptible, undefiled, that fadeth not away, reserved in the heavens for us, etc. And more to like effect as doth follow, well worth our reading, and careful consideration, serving much for the comfort of God's children. Out of all which this is that I gather, Use. seeing this hope of glory is so sure an Anchor in all storms, so strong a helmet in all our battles, that we therefore carefully provide ourselves of this grace: yea rather seeing God hath so plentifully provided it for us, and given us so many promises hereof, and hath called us hereunto, and so oft exhorteth us to rejoice in this hope of glory; all this should move us to hold fast the profession of our hope without wavering, For he is faithful that promised, Heb. 10. 23 as the Apostle exhorteth: otherwise we shall call God's truth and faithfulness into question, which is a high degree of tempting God, and no less provocation of his high displeasure: whereas on the other side by casting this anchor in any storm, we shall be sure to escape shipwreck, and so in the end arrive at our desired port of everlasting salvation. Thus have I now shown as briefly and plainly as I could, how every one who is troubled with unbelief, about the cercainety of his salvation, namely, whether such as he (so void of all grace, and so full of all sin) may be bold to believe, and thereby be assured to be saved by Christ; and to this end, that his sin is quite forgiven, and he accepted as righteous in God's sight, so reconciled to God, and adopted to be God's child, that he may rejoice in hope of the glory of God; how such an one (I say) may get and daily increase this assurance of faith, that there is no condemnation to him belonging, but that he hath everlasting life, and is passed from death to life; than which what can be more welcome and comfortable to a troubled conscience, I well see not. And therefore (as oft before) I exhort all that feel this weakness of faith concerning their salvation, above all to observe these and such other Scriptures (whereof there be many) wherein Christ and salvation be offered to poor sinners, Observe Scriptures concerning Christ. that they (who have as good right to them as any,) may not for any thing they see in themselves, put these promises from them, as not made to them. But rather in admiration of God's wonderful goodness, mercy, and compassion upon such unworthy wretches, to give glory to God, in believing and accepting this mercy so freely offered: which they must do, before they shall see such a true change of heart & life in them, as they earnestly desire, & for want whereof, they think they ought not to believe; which is to such (if not the only yet) the chiefest let and hindrance from faith: whereas on the other side, when it shall please God's spirit, by these his free promises to draw them to believe, and though weakly, yet truly to stay themselves upon God's great mercy so revealed to them; then assuredly shall they see and feel this change in their hearts, that they know not what to say or think of God's mercy, in pardoning such as they feel themselves to be. This cannot but breed an unfeigned love in them to God, with an earnest desire and true purpose to glorify him; which be the chief parts of a holy life, and surest proofs of saving faith: which can no more want these, than a true fire can be without heat (though too many carnal Gospelers think otherwise, and so miserably perish. Having thus seen how we are by God's promises to get and increase our assurance by faith, that we be God's children: Now it follows, that we consider what be the marks of God children, Assurance by the fruits of faith. whereby we may be further assured thereof. Among which marks, seeing faith itself is the first and surest proof that we be God's children, and to this end, many precious promises be made to such as do already believe; as the former promises were made to beget and increase faith. It is meet that we take some view of these, not for the strengthening of our faith, but that by our faith (be it small or great) we may have a sensible assurance of our salvation. To which purpose may this serve, that we who believe in Christ, are so oft said to be blessed, as our Saviour said to Thomas, Blessed are they who have not seen, joh. 20. 29. and yet have believed: Mat. 13. 16. 16, 17. and again to his Disciples, Blessed are your eyes, for they see, &c: and likewise to Peter, Blessed art thou Simon Bar jona, for flesh and blood hath not revealed it unto thee, but my father which is in heaven; and the like many: to the same end also it is said, That he who believeth shall be saved: Mr. k. 16. 16 That the Gospel is the power of God unto salvation, to every one that believeth. Rom. 1. 16. 10. 9 Again, If thou confess with thy mouth the Lord jesus, and shalt believe in thy heart, that God raised him from the dead, thou shalt besaved: and again, Whosoever believeth in Christ, joh. 3. 15. 16 shall not perish, but have everlasting life, yea hath everlasting life, 5. 24. joh. ●. 47. and is passed from death to life. Again, 12. 46. 11. 26. I am come a light into the world, that whosoever believeth in me, shall not abide in darkness: and though he were dead, yet shall he live, and shall never dye. The same also is intended in these Scriptures, in which forgiveness of sins, righteousness, and justification are promised to believers, Act. 10. 45. Rom. 10. 4. Act. 13. 30. Rom. 4. 5. 5. 1. Gal. 3. 26. So likewise it is said, joh. 1. 12. We are made the children of God by faith; and as many as received him, to them he gave power to be the sons of God▪ even to them that believe in his name. Lastly, (to heap up no more of this kind) to this end is that; Christ shall come to be glorified in his Saints, 1. Thes. 〈◊〉 10. and be made marvelous in all them that believe, etc. In all these and many the like promiises, made to such as do truly believe in Christ, may evidently appear, that if any do know, and can prove themselves to be in the faith, 2 Cor. 13. 5. as the Apostle speaketh, by this he may be infallibly assured of his salvation. Wherein seeing the greatest part of professors of Christian Religion be deceived, saying they have faith, when in truth they have none, it highly behoves such as look for better comfort, above all to beware their hearts do not beguile them herein, 2. Pet. 1. 10. and to bestow all study to make their calling and election sure, that they may know that Christ dwells in them: otherwise they cannot be approved neither by themselves, nor any others, to be in the state of grace. Thus much for faith itself, whereby we may certainly know that we be God's children, heirs of salvation, and cannot perish. We are now further to see some special fruits of our faith, which be the effects of God's Spirit in all true believers, & be so many marks whereby they do know themselves, and be known to others, that they be God's sheep, & so be further evidences and assurances, that they be God's children, and shall be saved. In which respect, Assurance by the fruits of faith. this gift of God's Spirit to believers is called a seal, Ephesians, 1. 13. Where the Apostle setting out the conversation of the Ephesians, 1. by the gift of the spirit. lays down both these evidences: first of their faith, secondly, of this gift of the spirit: saying, In whom ye also (have obtained inheritance) after that ye heard the word of truth, the Gospel of your salvation; wherein also after ye believed, ye were sealed with the Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of his glory. In which we see the Lord deals with us according unto the manner of men; who in their conveyances of land do not only give writings to make known their grants, but to make them sure, do set seals to their writings, and beside do give a turf of the land to assure the possession: so the Lord having given us his word and writing for salvation in Christ, thereby to make us believe, doth also give his Spirit so manifestly to work in them, that they be thereby more assured, that Christ is theirs, and that by him they shall inherit eternal glory. For which cause, it is said, they were sealed with the Spirit of promise (that is, which was promised to all believers.) And this gift of the Spirit, is said to be as an earnest penny, to assure us we shall enjoy the full bargain, or rather the whole gift of perfect happiness in God's Kingdom. Of this I understand that of the Apostle, where he saith, that though some who had made a fair profession, were now fallen away from the faith, 2 Tim. 2. 19 Nevertheless the foundation of God standeth sure, having this seal, the Lord knoweth them that are his; and let every one that nameth the name of Christ, depart from iniquity. Where he makes the foundation of our salvation to be God's election; and a seal or stamp whereby we be known to be God's children, to be an holy life, a part whereof is departing from iniquity. Thus than we may see in general, that the gift of the sanctifying Spirit, which is the first and chiefest fruit of faith, and root of other graces necessary to salvation, is a most sure evidence, that we be the children of God, and heirs of salvation by Christ; which might suffice to assure any man of his state to be very good, if he be not deceived, but be sure he hath received this sanctifying Spirit: for so the Apostle, 1. joh. 4. 13. reasoneth, Hereby we know that we dwell in him, and he in us, because he hath given us of his spirit: as was further spoken in the former part of this Treatise, and is now for our better assurance that we be in God's favour, more largely to be laid open, if not in all, yet in the most principal effects of this Spirit dwelling it us. Among which, Assurance of salvation by keeping Gods commandments. good order requireth to begin with that which is most general, and contains the rest: namely, the keeping of God's commandments, which in sundry places is made a sure mark of saving grace. This is manifest in that divine Epistle of john, which was written principally to this end, to set down sundry marks whereby it may be known, who be the true children of God, and who not. Among which this is one, the keeping of God's commandemencs, as 1. epist. chap. 2. vers. 3. And hereby we know that we know him, if we keep his commandments: the meaning whereof, is, that the conscionable endeavour to frame our lives, according to Gods will revealed in his word, is a most certain mark, that we be true believers, and so the true children of God & heirs of glory. To this end is that ch. 3. 22. where he makes this keeping of God's commandments an evident note that we are in God's favour: so that, Whatsoever we ask, we receive of him. And again, vers. 24 He that keepeth his commandments dwelleth in him, and he in him. It would be too long, and I think needless to heap up more of this argument: for the Scriptures are full of these promises made to the righteous, to obedience, to such as walk in God's way, harken to his voice, bear much fruits, be new creatures, and many of like sort. All meaning the same thing, to lead a godly life, which whosoever doth in truth, though with much weakness, he may certainly thereby assure himself of his salvation. Which if many a poor soul (who have a good care to please God, and that of very love unto him for his mercy) would consider, it might comfort them against all their fears and doubtings rising from the sense of their infirmities, which for just causes God doth leave in his dear children. And therefore (these being the persons for whose sake specially I writ these,) I earnestly beseech them to deal righteously with God, and their own souls, and not to rob God of his honour, and themselves of their comfort in doubting of his favour, but rather acknowledge the gracious work of God, in so renewing them by his Spirit, that whereas by nature they had no care to please God, nor conscience of obedience: Now God and their own consciences do witness, and God's people do see, it is their chiefest endeavour to please God in all things, and their greatest grief to offend him: whereupon they may certainly conclude, That they are in the state of grace, notwithstanding the burden of their infirmities, under which they groan and oft desire to be dissolved, and to be with Christ. Me thinks, this might abundantly suffice, to confirm any truly converted souls, that their case is good, and their end shall be safe, notwithstanding the many sore battles and blows they meet with all by their corruptions, yet dwelling nor reigning in them. But seeing the Lord (who of old saw how hard it would be for us, Particular duties. to hold fast this assurance of our safety, especially when our enemies seem to have the upper hand,) hath made so many promises of salvation, not only to general obedience, but almost to all particulars, that though we many times, cannot fetch comfort from some duties & fruits of our faith, yet we may from others, & never want some true evidences of our faith and happiness. It shall be expedient to set down some chief, referring the diligent reader of the Scriptures, to take a pattern by these to observe and make use of the rest as he can. Among all, 1. Love a mark of happiness. the first and chief fruit of Faith is love to God, and all them which belong to him, to Christ and to all his members; all which be unseparably joined, and do all proceed from the love of God to us, as 1 joh. 4. 19 We love him, because he loved us first. From whence we may sound gather, that as God's love is the cause of our love of him; so our love of God is a certain proof that we are loved of God, and shall be everlastingly blessed and saved by him; which the Apostle james expresseth, jam. 1. 12. 25. That God hath promised the crown of Life, (and in another place) The kingdom to them that love him. The same also is intended in that heavenly saying of the Apostle, Rom. 8. 28. And we know that all things work together for good to them that love God, to them that are the called according to his purpose. And the same may be gathered out of that excellent sentence, 1 Cor. 2. 9 & 8. 3. Eye hath not seen nor ear heard, neither hath entered into the heart of man, the things which God hath prepared for them that love him; And to like effect, But if any man love God, the same is known of him. In all which and the like many, our love of God is made a certain proof that we be in God's favour, and heirs of his kingdom: Our love to Christ. so likewise is our love to Christ, joh. 14. 21. 23. as he himself professeth, And he that loveth me shall be loved of my Father (where our love of Christ is not the cause, but the effect of God's love to us, as followeth a little after: If any man love me he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him. In like sort our love we bear one to another as brethren and members of the body of Christ, Love of our brethren. is made an infallible mark, that we belong to Christ, as he said to his Disciples, john 13. 35. By this shall all men know that ye are my Disciples if you love one another. And for further proof hereof we need go no further, then to the first Epistle of John, in which this brotherly love is oft set down, as a sure evidence, that we are in a blessed estate; 1. john 2. 10. He that loveth his brother abideth in the light, chap. 3. 14. and there is no occasion of stumbling in him. Again, we know that we are passed from death to life, because we love the Brethren. And in another place, 4. Vers. 12. If we love one another, God dwelleth in us, and his love is perfected in us. And a little before in the same chapter, Vers. 7. Beloved let us love one another; for love is of God, and every one that loveth is borne of God. And again verse 17. Herein is our love made perfect, that we have boldness in the day of judgement. Yea more, our Saviour teacheth, Love of our enemies. that the love of our enemies is a good proof that we are the children of God, as both the Evangelist Matthew and Luke report. Matth. 5. 44, 45. The places be known. Luk. 6. 35. From all which we see how any (who calleth in question, Use. whether he hath true faith, and be in the state of grace) may by this grace of love assure himself that he hath true faith, and so shall be saved. Only we must take heed we deceive not ourselves with a vain carnal love, Take heed of deceit. (as many do) which shall appear by these two especially, whether our love come from Faith, and secondly breed true obedience; which if it do, it is sound, and a sure warrant of saving grace: otherwise if either of these be wanting, than our love at best is but natural, which can be no proof of true happiness. For further manifestation hereof that our love is sound, and so our faith, and safety, we need no other arguments then to see what be the fruits that grow from hence. For the Scriptures in sundry places make love the root of all fruits of a godly life, Rome. 13. 10 calling it the fulfilling of the Law, Col. 3. 14. and the bond of perfectness, So that if our love be fruitful in holiness to God, and in righteousness to men, it will manifestly declare that we be the true children of God. Herein may well come in the first place, 2. Fear of God. the fear of God, which if it come not from love, and be not tempered therewith, is but a servile fear, and not that holy fear which is made such a mark of God's children, that it is usually made a surname to them all, to be such as fear God: As, Psal. 112. 1. 115. 13. Blessed is the man that feareth the Lord, and greatly delighteth in his Commandments; He will bless them that fear the Lord both small and great. And the like many. That which we are here chief to regard, is, what high commendations are given to this fruit of Faith, the fear of God, whereby he that feels this grace, may know he is truly converted, and shall be saved. This is to be seen in all those Scriptures, where they that fear the Lord be pronounced blessed, as in the last forenamed places, and so Psal. 128. 1. 4. meaning, he that fears the Lord, is and shall be every way blessed. To the same purpose be those Scriptures, which set out the greatness, and perpetuity of God's mercy to those that fear him, Psal. 103. 11. 17. and Luk. 1. 50. the places be known. Such is that, Psal. 31. 19 O how great is thy goodness which thou hast laid up for them that fear thee! The like, Eccl. 8. 12 It would be long to cite all of this kind. These be some, that such as fear God are accepted of him, Act. 13. 26 That God will teach the man that feareth him in the way that he shall choose, Psal. 25. 12 & 347, 10 and more in the same Psalm to the like effect. The Angel of the Lord encampeth about them, they shall not want any good thing. Psal. 145. 19 147. 12. The Lord will fulfil their desire; bee taketh pleasure in them. Mal. 4. 2. And to end this, The Sun of righteousness shall rise up to these, and the reward of eternal life shall be given them, Reu. 11. 18. If this be not sufficient, I know not what may be, to persuade any man who findeth this true fear of God in his heart, that he is and shall be blessed for ever. It behoveth therefore all that would have this comfort, to make sure to themselves, that God hath put this holy fear into their hearts, and so may they rest assured of God's love. Thus would I leave this point, but I fear some tender consciences will ask, how may I know that I have this holy fear in me; whom I might send to that brief note of difference that I gave a little before, which in my opinion, is the best difference between the good fear and the bad; namely the holy and childlike fear, comes from the love of God, the other at the best from self-love; which may go fare, yet can it never come near the holy fear, as not in the root of Faith and Love, so neither in the fruit of sincere obedience, which the Holy Ghost makes the fruit of the fear of God, Eccles. 12. 13. Fear God and keep his Commandments. He than that feels God's rich mercy unto him, in calling him out of his miserable estate, to some hope of salvation by Christ) to breed in him a love to God for the same, and that love to make him afraid to displease and offend so gracious a Father; and shall find this fear moving him to shun what God dislikes, though never so pleasing to his corrupt nature, and to make him willing to do Gods will, though against his corrupt will: this man need not doubt, but that he hath the true fear of God, which is so certain a mark of God's favour, and of everlasting happiness. And this is the use God's children are to make hereof. Use. Thus we see how the faithful may by these two particular fruits of their faith, love and fear, be confirmed in the assurance of their salvation by Christ. The same may be showed in all the rest, which the Scripture makes to be so many testimonies of saving grace and happiness to those that have them: As Blessed are the poor in spirit; Mat. 5. 3. 10. they that mourn, the humble, meek, such as hunger after righteousness, merciful, pure in heart, peacemakers, persecuted for righteousness sake. All which are in this place gathered together by our Saviour Christ, to cross the corrupt opinion of the world, and to show that they whom the world account above all men most miserable, are indeed truly and only happy. The like he doth in other places, Mat. 16 28 19 29. where he maketh the denying of ourselves, Mar. 10. 30. taking up the Cross and following him, forsaking all for him, and for the Gospel, to be sure tokens to be his, who shall have an hundred-fold in this world, Luk. 9 and in the world to come life everlasting. To end this whole matter of assurance of salvation, and to pass over many other fruits of Faith which do prove the same, as the confession of sin, mortification thereof, overcoming, and Perseverance: All which be oft made certain proofs of happiness. This is the main use which is to be made of all these, Use. (as hath oft been said) that when (as it oft falleth out with God's children, especially such as have weak faith and tender consciences) that they beholding their proneness to sin, and deadness of spirit to all holy duties, do fall into great fears and doubts of their salvation, this may be some stay unto them, that they may see some of these fruits of their faith in them, even when they be at the lowest ebb of grace, by which they may comfort themselves; that though they be very sick and weak, yet they be not stark dead. For whose sakes I will add this observation by mine own experience, wherewith I have quieted the minds of many much perplexed in this case, Marks of faith which is not seen for that they could not see they had any faith, that there is a true living faith in many, who have no feeling thereof. I have observed these four unfallible proofs. 1. Unquiet for want of faith. First where Faith is, and not felt, the party in whom it is, & cannot see that he hath any Faith, is grieved for want of Faith, and cannot be quiet for want of it, but mourneth, as if he had none; which for the most part is the state of those that be truly afflicted in conscience, who fain would believe, but yet in their own sense do not: And yet in my experience I never knew any such (who had any knowledge of the doctrine of Faith) but indeed they had some Faith, though they saw it not. 2. Spare no means to get foitfis. This will more appear by the next effect of this insensible faith, which is this; that they who have Faith and yet feel it not, be very painful in use of all good means, both public and private, by themselves and with oothers, whereby they might hope to get this precious gift of Faith; which hardly would any do if he had not some taste of the sweetness of Faith though he feel it not, which so stirs up his heart to seek after it: and therefore I hold this constant seeking of Faith, to be a token of some to be in him already. A third and more principal effect of Faith in these, 3. Carry a good heart to God. is this, that though they see not Gods Fatherly love to them, yet they cannot think hardly of God, but lay all the fault on themselves, why they have no more grace; yea, they will commend God's mercy to others, and cannot endure any dishonour to God: which great love of theirs to God, doth show they are loved of him, yea that they have by Faith apprehended it, though they see it not, and fear they have it not. The fourth proof of Faith, 4. A good conscience. where it is not seen, may be this that such have a tender conscience, shunning small sins, which others dare boldly do; and be careful to please God in every thing, which many who be not so disquieted be more careless of. So than if there be any poor souls who cannot see their faith, yet if they can see any of these effects of Faith in themselves: let them know for a truth, and to their comfort, that they have true Faith & shall be saved. And thus have I said what I think meet for this first point, how we may daily get more assurance, that we be now in God's favour, and shall want no good thing in this life, and shall certainly in the end come to life everlasting. Which I again do exhort every one (who looks for any blessing from God either in this life, or that to come) above all to labour for, seeing without this assurance that we be in God's favour, how can we look for any blessing from God earthly or spiritual, temporal or eternal? whereas being assured hereof, we may boldly look for all other blessings needful for our present comfort and eternal happiness. Concerning all which, seeing the Lord (who did well know the frailty of his own children, All other blessings depend on this. how ready they are upon every occasion to doubt of his help) hath so plentifully recorded in the Scriptures both generally, what a fatherly care he hath of their welfare, and also more specially what help they may look for from him, in their particular necessities: I do not doubt but it will be worth our labour, to consider of them both; and all little enough to comfort us in our greatest need. And first of the general, which contain under them all good things▪ which God hath prepared and promised to all his children. Of this sort may that come first, which is the ground of all the rest, namely that God will be our God and of our seed after us, as he said to Abraham the Father of the faithful, Gen. 17. 7. and so belongeth to all believers, as the Apostle shows, Rom. 4. 11. 16. which self same promise, was after repeated to Abraham's posterity in all ages, to be a staff of comfort to them at all times; therefore is it oft said, That God is the God of Abraham, the God of Isaac, the God of jacob. Likewise God said to the people of Israel, And I will take you to me to be a people, and I will be to you a God. And most notable is that when the Lord gave his Law to his people of Israel, that he bond his people to obedience by these two bonds of his great Majesty, and his special favour saying, Exod. 3. 6. and 6. 7. and 20. 2. I am the Lord thy God. It would be tedious and needless to heap more of this sort; for this was promised to the faithful, by the Prophets and Apostles in all ages, that God would be their God, and they should be his people: Whereby was meant that they should certainly receive from him whatsoever might be good for them; and should yield to him all that obedience which he required. In which one promise if we could steadfastly believe, and rest upon, we should find more true comfort, then in all the world beside. And therefore I desire all that want comfort, to think much upon this. Of this kind likewise be all those gracious promises, that God is our portion, that is, all we have to maintain us in this world; and we his portion, that is, the chiefest thing he makes reckoning of, Psal. 16. 5. 19 5. 1. 7. 142. 5. his treasure, his peculiar people, the lot of his inheritance, Deut. 32. 9 his chosen, his delight, and many the like are plentiful in the Scriptures, Psal. 33. 26. all showing how dear unto God his people are, Psal. 135. 4. that they may assure themselves they shall not want, Exod. 19 5. as the Prophet David concluded upon that meditation that the Lord was his shepherd. Psal. 23. 1. and 146. 9 To this end is God said to be Father to the fatherless, a helper to the widow, to secure them, & to supply them with all needful blessings, spiritual and bodily. To this purpose very comfortable is that, Psal. 84, 11. For the Lord God is a Sun and Shield, the Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly: Meaning that the Sun is not more beneficial to the earth than God to his. Oh that we had hearts to consider and believe these! Then might we say and sing for joy of heart with David, Psal. 27. 1. The Lord is my light and my salvation, whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid? And to like effect, Psal. 28. 7. 8. Seeing the Lord hath thought it needful so oft to testify his goodness unto us, there is no reason we should think much to remember the same for our good. The Prophet David was never weary of thinking hereof, which was (as I conceive) that which made him so large-hearted towards God, and so excelling others in all holy conversation, as himself professeth unto God saying, Psal. 26. 3, Examine me O Lord and prove me, try my reines and my heart; for thy loving kindness is before mine eyes, therefore I have walked in thy truth. And again, How excellent is thy loving kindness O God Psal. 36. 7. therefore the children of men put their trust under the shadow of thy wings. And the like, Psal 31. 19 and elsewhere oft he professeth, Psal. 62. 2. 6, 7. 71. 5. God is his hope, his help, his health, his rock, his refuge, jer. 17. 7. and many the like: I●el 3. 16. All which should make us boldly to rest on God for all things necessary. And yet behold more, for exceeding oft doth the Lord promise that he will dwell among them, Exod. 29. 46. and not forsake them, but be with them, both to provide for them, Psal. 37. 4. 145. 19 and protect them; that he will bless them, Pro. 10. 24. that all shall go well with them, God will give them their heart's desire, that he will be their reward. All which with sundry the like effects of God's favour, and provident care over his, to minister unto them abundant relief in all their needs, are throughout the Scriptures so oft repeated, that in what condition soever we be, we might have store of help at hand, to strengthen our faith, that God will never fail us, but in that season and measure which he seethe fittest, we shall assuredly find all needful help for soul and body, Use. for this life and that to come. I do therefore commend unto all those who have so profited by the former promises pertaining to the assurance of salvation, that they have some comfort therein, this care, to observe well these large legacies which the Lord both in the old and new Testament hath bequeathed to all his children, as so many privileges belonging to them, whereof no other person in the world (though never so high in man's account) shall ever be partaker: That they be not dismayed with any discouragements, they shall meet with, but rather rejoice and glory in their happy condition, and so be careful to walk worthy of the same, that they may thereby honour God their Father, and that high dignity whereto he hath advanced them; yea, also move many to seek to be partakers with them, of so blessed a condition. I could here willingly take up a bitter complaint against many of good hope, that spend most of their days either securely, or uncomfortably, Neh. 8. 10. not finding this joy of the Lord to be their strength, and not walking in the light of God's favour, so cheerfully as they might, if they would better weigh these gracious promises made unto them: and so lay hold upon them as their own, whereby they might be refreshed in their greatest discouragements. But this being besides my intention, I will thus end this point The second general Head. Now we come to the second general matter wherein we are to live by faith, namely, how we may be able to mortify our corrupt nature, and overcome our special sins, which most prevail over us. That this cannot be without faith, hath been sufficiently proved, in the former part of this Treatise; and how this power is obtained by faith from Christ. Hear only we are to consider, what promises God hath made unto us in the Scriptures, to strengthen our faith in this, that whereas we are full of doubting, how we (who are so full of sin, yea naturally sold under sin, and oft held captive under some strong corruptions) should possibly overcome these: yet we may hear such comfortable promises from God, as may assure us, no sin shall have dominion over us: but we shall daily master it, and in the end obtain a full victory over it. For which purpose I cannot begin with any Scripture more effectual than this self same, Rom. 6. 1. etc. where the Apostle doth not only show the absolute necessity of forsaking sin, by all those who be members of Christ: but thereupon he exhorts them all, saying: Let not sin reign in your mortal body, Verse 12. that ye should obey it in the lust thereof; and shows the way how this may be attained, by not yielding unto sin their minds and hearts (which be principal members of the old man, and weapons of unrighteousness) but rather yielding themselves unto God, as those that are alive from the dead, and their members as instruments of righteousness unto God. And whereas this might justly be objected, Alas: how shall we (who by nature are so unable to resist so mighty a Tyrant as sin is, who hath overcome all mankind, Christ only excepted) ever be able so to withstand sin? For answer whereto, the Apostle brings a most comfortable promise unto all that be not under the Law, Verse 14. but under grace (that is, who be not still under the condemnation and tyranny of the Law, whereby it reigns over all vnregenerat: but by true receiving of Christ by faith are now delivered from that bondage, & so brought into the liberty of God's children: which he saith, is to be under grace (whereof the Apostle speaks more fully, Rom. 6. 1.) Of these he saith, That sin shall not have dominion over them, meaning that although these do still carry sin, (that is, corruption of nature) which continually fights against the grace of God in them, yet the corruption and sinful nature, shall never any more reign as in times past it did, and so have the full victory over them. But they by the grace of God's Spirit reigning in them, shall daily more and more overcome this their sinful nature, and in the end get a glorious conquest over it, and all other their spiritual enemies. This one Scripture, if there were no more, is sufficient, if it be truly weighed and believed, to comfort every child of God over all his sins; that though they be never so many, or never so great, and of long continuance, yet being here assured the root of sin shall be killed, ver. 18. 22. he may then quietly rest his soul in peace, that all the fruits and branches shall in time quite whither; for certainty whereof this is twice repeated. But the Lord knowing how hardly we be brought to be persuaded hereof, (especially when we be under captivity of any sin, as of unbelief, pride, anger worldliness, and the like) hath much laboured in his word to comfort us herein: that though the battle be sore, and our strength small, yet his grace shall be sufficient for us, and his power shall be made perfect in weakness, 2. Cor. 12. 7 8, 9 as was said to Paul in his wrestling against some privy corruption, which he felt a prick in his flesh, to be sent as a messenger of Satan to buffet him, lest he should be exalted above measure, by the abundance of revelations; which though spoken to him, yet indeed belongs to all in his case, and therefore every poor soul, who feels his sin too hard for him, that when he would do well, evil is present with him; he is to lay hold on this promise, that God's grace shall be sufficient for him, and God's strength shall be made perfect in his weakness: That so complaining with the Apostle, O wretched man that I am, Rom. 7. 24. who shall deliver me from the body of this death? he may comfortably cheer up his heart with him, saying: verse 25. I thank God through jesus Christ our Lord, that through the power of the Spirit of Christ, he shall subdue that body of sin, which otherwise would carry him headlong to death and destruction, both of body and soul for ever. This the Prophet Micah notably expresseth, Mich. 7. 18 having highly magnified the mercy of God in pardoning iniquity, and passing by the transgression of his people, he addeth this, He will turn again, he will have compassion upon us, he will subdue our iniquities, etc. The Apostle also layeth out this matter at large, how the Christian soldier being armed with the whole armour of God, Eph. 6. may be able to stand in the evil day, and having done all, to stand: that is, being furnished with those excellent graces of the Spirit, which he afterwards names, he may manfully fight the Lord's battle against sin and Satan, and so hold out to the end of the battle, that he shall stand up as conqueror, when sin and Satan shall fall as vanquished. Behold what encouragements the Lord gives against all our fearfulness in our spiritual battle: which if we could remember, would put more spirit into us to fight against our sins like men, and not to faint or fly like cowards. And yet these be not the tenth of these gracious promises, which the Lord hath made to this end, that we faint not when we see the force of the enemy. Of this sort be all those Scriptures, which setting out the rich benefits we receive in Christ, among the rest mention our sanctification by him; whereby is meant that Christ having taken our humane nature, and sanctified it by his holy Spirit: we being made one with him, do receive the self same spirit (though in measure) to sanctify us, joh. 17. 29. that is, to make us holy: Whereunto these two be necessary; first, the kill of all sin in us, and secondly, the quickening of us to newness of life. 1. Cor. 1. 30 Of the latter, more in the next point, of the former here: concerning which this is oft repeated, that Christ shall save his people from their sin, Mat. 1. 21. which as it is true in the matter of our justification for the forgiveness of our sin: so it is also true in this point of our sanctification, for delivering us from the power of sin. And so are all those general speeches to be understood, that Christ is the lamb of God, joh. 1. 29. 39 which taketh away the sin of the world: That he hath loved us, Reu. 1. 5. and washed us from our sins in his own blood: 1 joh. 1. 7. That the blood of jesus Christ cleanseth us from all our sin: Act. 3. 26. That God hath sent his Son jesus to bless us, in turning every one of us from our iniquities. And the like many, in all which this must needs be contained, that one great benefit we enjoy by Christ is, that we who be members of him are cleansed, as from the guiltiness of sin, that it shall not be imputed: so from the filthiness of sin, that it shall not prevail over us. For more manifest proof whereof, this grace of mortification is expressly promised in sundry places; Gal. 5. 16. as Walk in the Spirit, and ye shall not fulfil the lust of the flesh. Likewise the Apostle john joining together both our justification and sanctification, 1 joh. 1. 9 sayeth: If we confess our sins he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness: so doth the Apostle Paul to Titus, Tit. 2. 11. having showed, that the grace of God which bringeth salvation, doth also teach men to deny ungodliness and worldly lusts: he addeth this, that Christ gave himself for us, 14. that he might redeem us from all iniquity, and purify to himself a peculiar people zealous of good works. This is the same whereof the Prophets foretold in their time, that God would purge & cleanse his Church. Esa. 1. 25. Esai oft, that God will purely purge their dross, and take away all their tin, that is, their sins: as in another place more plainly he saith, And it shall come to pass, Esa. 4 3. that he that is left in Zion, and he that remaineth in jerusalem, shall be called holy, every one that is written among the living in jerusalem, ver. 4. when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of jerusalem from the midst thereof, by the Spirit of judgement, and by the Spirit of burning. 27. 9 Again, By this therefore shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin. Notable is that place of Ezekel, Then will I sprinkle clean water upon you, Eze. 36. 25 and you shall be clean from all your filthiness, and from all your idols will cleanse you. Of this sort I might gather many more out of these, and the other Prophets, who spoke of this grace which should be given by Christ to all the members of his Church, the cleansing of them from all their filthiness, which David expresseth, Ps. 103. 3. By healing all our diseases. The matter being so clear, and the testimonies so many, I judge it will be too tedious to heap up more. It shall be more to our profit, well to weigh these and the like promises, when we read them: that when we feel our hearts discouraged, by the little strength we find to master our special corruptions, than we may apply to ourselves any one of these promises, wherein the Lord himself doth undertake this work which is too hard for us; That he will subdue our iniquities, he will cleanse us from all unrighteousness, his grace shall be sufficient for us, and his power shall be mad: perfect in our weakness: which if we do believe, how can we fear or be faint-hearted to enter into this spiritual battle against our sins? Yea this will make us bold to resist, and able to overcome our strongest sins, which formerly have most prevailed over us. For our further encouragement herein, we have the examples of all the faithful, who before were servants, yea bondslaves to their vild lusts, Examples as Zacheus, to oppression; Marry Magdalen to whoredom, Paul to persecution: and generally the famous Churches, to whom the Apostles writ, who before their calling, were idolaters, and lived in all abominable sins (as other Gentiles:) being converted, they turned from their idols, and so from all their former vain and vild conversation, to serve the living God, as is to be seen in all the holy Epistles written to them, and in the history of the Acts: which was long before prophesied by the Prophets, Esa. 11. 6. that the wolf shall dwell with the Lamb, etc. meaning by all these cruel and devouring beasts, all kind of beastly and wicked men, who by the Gospel should be so changed, that all their cruel and beastly qualities should be so abated, that they should become like to God's children, and so have a holy Communion with them. Let not any therefore who feeleth any measure of mortification in himself, Use. though he cannot yet overcome all his sins, and keep under his unruly affections, say in his heart, I shall never overcome such and such sins, but shall one day perish by these: for this were not only to mistrust his own strength, (which well he may) but to call God's power, goodness, and truth into question: which were a great injury to God and to his own soul: but rather let us all do as Jehosaphat, when he saw a great army gathered together against him, 2. Chro. 20 12. so as he saw no power in himself to withstand them, he did wholly cast himself upon the Lord, saying, O our God, wilt thou not judge them? for we have no might against this great company that cometh against us, neither know we what to do, but our eyes are upon thee. So let us be strong in the Lord, and in the power of his might, and so taking to us, and using the holy armour of his spirit, fight valiantly, we may be sure of the victory. These thus being, that God's children may be so certain, that no sin shall have dominion over them, but that they shall in the end overcome them all, and so have that glorious conquest over them, and over all their spiritual enemies (who can no way hurt them but by sin:) how can it sufficiently be bewailed, that so few do enjoy this benefit, and the sweet comfort thereof? This may well be seeee in the many and foul spots in the faces of sundry professors; I mean their open pride, their impatiency, their worldliness, and deadness of spirit in all spiritual duties: all which, though they might (in some of longer standing in Christ) have been long before well mortified, yet they still remain, live, and grow in them, to their reproach before others, and small peace and comfort to their own hearts. A principal cause hereof must needs be this, that these pleasing themselves in their estate, for that they be forward in public exercises of Religion (though many be slack enough in private, especially secret by themselves alone,) and for that they be free from the gross sins of the wicked, do either not see or not bewail these their sins, and therefore do not so much as seek after, much less enjoy these precious promises: and the fruit of them. another sort (who are more to be pitied for their want of this comfort which God hath prepared for them, and so plentifully promised to them in especial) be they who groan under the burden of their infirmities, and take much pains to be eased; yet in long time finding small amendment, be much discouraged with fear, that they shall never be able to overcome these corruptions which do most annoy them. I cannot think of any thing to be a greater cause of this discouragement in these, then either the ignorance, forgetfulness, or not believing these promises, Phil. 1. 6. that He who hath begun the good work in them, will perfect it until the day of Christ: and as God promised oft, to his people going to conquer the land of Canaan, Deut. 7. 2● 11. 25 that no enemy should be able to stand against them: Iosu●. 1. 5. 10. 8. so hath he as certainly promised to these, that no sin shall have dominion over them. It remaineth therefore, that these and all other, who desire to conquer their corrupt nature, and unruly lusts thereof, th●● they do oft set before themselves these promises, and so considering that he is faithful who hath promised, confidently look for the victory, and so constantly fight till they obtain the same. This I hope may suffice in this point, to quiet the minds of all that be troubled with the doubt, how they shall be able to get the mastery over their greatest corruptions. If any should further require, to have particular promises for particular sins, he is to know that howsoever the Lord doth sometimes descend to particulars, Ezek. 36. 25, 26. as that the will cleanse them from their Idols, and that he will take away the stony heart out of them, and such like: Yet this is not done in every sin, neither is it needful; for when God speaketh so generally, that he will cleanse us from all unrighteousness, and that he will heal all our diseases, and the like many (as we have seen in the forenamed places) who would require more? Let us then learn to apply these general promises to our particular occasions, & I nothing doubt but it will as sufficiently comfort us, as if the Lord had said in particular, he will kill our pride, our unbelief, our hypocrisy, and the rest. Only let us be familiarly acquainted with these (as need shall require) and be oft in meditation upon these (whereof we shall have daily use:) and hereunto join fervent prayer, that the Lord would persuade us by his Spirit thus to rest upon his promise for his help in our greatest need; and then shall we more courageously set ourselves against our greatest sins, and daily more and more get the victory over them all, to the honour of God, and of our holy profession; to the good ensample and encouragement of our brethren, and to the present comfort and salvation of our own souls, etc. THE THIRD general head of living by faith, is concerning holy duties. THus having seen how we are to gather out of God's promises, daily more certainty of our salvation, both by faith, and by the principal fruits thereof: and in the second place, how we may be daily more assured of a full victory over all our corruptions, that they shall never overcome us, but we them: (which must needs bring much comfort to all poor distressed souls, who groan under the burden of them, till they may be eased.) We are to proceed to the third general point propounded, wherein we are to have use of our faith against those many doubts, which arise in our hearts; how we who be so full of frailty, and so weak in grace, may yet be able to perform all those duties which God requireth at our hands, both towards his majesty in the first table of the ten commandments; and towards man, ourselves, and others in the second table; and that in such manner, as may be pleasing to him. For howsoever many carnal professors (in truth little better than hypocrites) imagine it is no such hard matter to lead a godly life, and so content themselves with such common duties, as may uphold a name in profession of true Religion; as frequenting the public assemblies, saying prayers in their houses, and living honestly among their neighbours; all which must be done, and many come not so fare: yet they who have truly tasted of God's mercy in their redemption by Christ, do know that God hath deserved better service at their hands, What holiness God requires. and requires more duty of them: 1. Pet. 1. 15 namely, That as he, who hath called them is holy; so they must be holy in all manner of conversation: and that it must be their chief Study, to add to their faith virtue, and to virtue knowledge, and to knowledge temperance; 2. Pet. 1. 4. 6. and to temperance, patience, and to patience, godliness, and to godliness, 7. brotherly kindness, and to brotherly kindness, charity. And for the manner of their service, it must be 1. without fear, (that is, not servile and constrained, but willing and cheerful, 2. universal in holiness (towards God) in righteousness (towards men) 3. before him (as in his sight) sincerely, Luk. 1 78. 75. 4. all the days of their life, constantly in all estates unto the end, and so to please God in all things. Col. 1. 10. The faithful people of God know, God's children unable thus to live by themselves. that this is the life which God in his word so much requireth at their hands, and which they so earnestly desire, and endeavour to perform. But so are they beset round with sin, Heb. 12. 1. and oft so taken captive by the power of their corrupt nature, That when they would do good, evil is present with them: Rom. 7. 21 whereby it comes to pass, that all, even the strongest Christians, find it a matter above their ability, thus to lead their lives; and many of the weaker sort be oft discouraged, to see how weakly they perform all Christian duties. And no marvel, for seeing the regenerate themselves, have not received any such measure of grace, whereby they may thus willingly, and throughly, sincerely, and constantly, so serve God, as to fear him with reverence and godly fear, Heb. 12. 28 (witness the slips and falls of the most worthy servants of God) but all our sufficiency is of God, 2 Cor. 3. 5. 12. 9 and his grace must be sufficient for us, joh. 15. 5. and his power must be magnified in our weakness, and without Christ we can do nothing: Out of all this may be gathered, what need we have of faith, to enable us to lead this life, whereby we may please God, and find comfort to our souls. Which shall further appear, What is necessary to please God. if we well consider, what is necessarily required of us sinners, that we may please God in any duty we perform; which I conceive be these three. 1. First, a conscionable endeavour to do the will of God, Mat. 7. 21. in such sort as he in his word commandeth. 2. Secondly, Psal. 51. 17 a true grief for our many failings herein, Esa. 66. 2. both in the deed, Heb. 11. 6. and right manner of doing. 3. Thirdly, a belief, that God for Christ's sake will assist us, and accept of our weak obedience. All which as we see be evident in the scripture, and oft required, so are they as manifest by reason; that seeing Gods will, is the rule of all equity, therefore whatsoever swerveth from it (though never so little) must needs be unequal, and so displeasing to God. And on the other side, seeing all our righteousness, is as a stained or defiled cloth, such as Gods pure eyes cannot endure; of necessity it follows, that they who will be acceptable to God, must come unto God in Christ, All our sufficiency is in Christ received by faith. both for strength to do that which God requireth, and for favour, that God will be pleased to accept of the satisfaction made by Christ for the pardon of their defects in their best duties, and for the allowing of their obedience to be well liking in his sight. Whereupon it necessarily follows, that whosoever intends so to lead a godly life, that he may be pleasing to God, m●st attain this by faith, without which as all we do is sin: Heb. 11. 6. so the Scripture speaks plainly▪ Without faith it is impossible to please God. And yet how few be they, who have attained this grace, so to live by faith; as thereby to draw from Christ continual increase of spiritual strength, better to perform all holy obedience, and daily to get more comfort, that this their obedience shall be acceptable to God Two branches of this 1. how to get grace. 2. how to be accepted Wherein we have these two special branches to be considered, How we may get this grace, to lead a godly life, or how we may have comfort that this shall be accepted. For the former, Some chief failings in every commandment. that we may better see how unable we be of ourselves to perform all holy obedience, and so be more willing to embrace the remedy: I desire every one carefully to examine himself by the Law of God, how exceedingly he faileth in every one of them. 1. As for example, in the first commandment: In not walking with God, not resting upon him for relief in all his necessities, nor so delighting in him, as to count nothing too dear for him, and that he is not more afraid to displease God, than any in the world beside. 2. In the second commandment: how slack and slight he is in all the worship of God, both private and public: as namely, in private prayer (which yet for the most part is in greatest use.) As for reading the scriptures, and other godly books, how seldom? meditation alone, and conference with others, how little thought upon? So likewise for the public, what careless and unfruitful hearing, praying, singing and receiving of the Sacraments. 3. In the third commandment. How backward he is lifting up the name of God, so as he might by all his behaviour, bring God into better esteem with those with whom he converseth. 4. In the fourth commandment. What ado he hath to keep his whole man employed about the true sanctification of the Lords Sabbath. In all which whosoever shall conscionably consider his ways, I nothing doubt but he shall see just cause to complain of his want of faith, whereby alone he should receive power from Christ and his Spirit, much more effectually to perform all these holy duties to God. The like defect shall be found upon due examination in all duties of righteousness in the second table, which God requireth both in regard of ourselves and our neighbour. As in the fifth commandment. I wish every one duly to weigh how badly he dischargeth the duty of his special place, either in the Family, Church, or Commonwealth, both such as are set above others, and such as be below, governors and governed: and then he shall well see what need he hath of faith▪ to enable him to a better performance of those duties, which his place requireth. 6. In the sixth commandment. How careless he is both in avoiding those things which hurt the life and health of body and soul, both of himself and others: and in using all good means for the preservation of both; And much more wanting in bearing and forgiving wrongs, in loving his enemies, and overcoming evil with goodness. 7. In the seaventh commandment likewise. What little watch and means are used to keep both soul and body chaste: and so to avoid all allurements to uncleanness, soberly using all our senses, and their delights. 8. In the eight commandment. How he fails in getting his goods justly, and so using them holily to God's honour, mercifully to the relief of his neighbour, and wisely to his own good, of soul and body. 9 In the ninth commandment. How careless he is as to avoid all blemishing of his own good name, or his neighbours any manner of way, and so to preserve either, and to recover them being wounded, by such means as God hath appointed. 10. In the tenth commandment. How hardly he can bring his heart to love his neighbour as himself, and to be as loath to hurt him as his own self, and to seek his neighbours good as his own. Thus have I briefly drawn out of the Commandments, some of the chiefest duties; which we cannot deny, but that as we are bound to perform them, and desire so to do, so we fail much in the practice of them: neither possibly can we do better, till we receive grace from Christ to enable us thereunto. These being so manifest, I hope I shall not need to say any thing more, to persuade any true Christian to labour for the increase of this precious gift of faith, whereby he may get power from Christ, better to obey God in all that he shall require at his hands. And therefore I would now set upon this work (which is my chief intent) to gather some special promises, and to show the right use of Faith, for our help in this behalf. But that I remember there is an other branch of this matter, 2. Branch of this third point, how our obedience may be accepted. namely, how we may do all our works in faith, that God will accept thereof. Wherein it will be no hard matter to show that we are for the most part as much (if not more) failing, then in the former; as both reason and experience will prove. For a mere natural man void of all saving grace, may be drawn by self-love for his own good, or by fear of danger that might befall him, to do many good things, Mark. 6. 20. as we read of Herod, 2 King. 10. 30. jehu, 2 Chron. 25. 2. Amaziah, who did that which was right in the sight of the Lord, but not with a perfect heart. But to be persuaded upon good ground, that God will accept our weak and sinful obedience for perfect, as if it were without fault, this requires true grace, yea a greater measure than many a weak believer can attain. From hence it specially ariseth that sundry true hearted Christians, Many discouraged by their infirmities. very conscionable in their conversation, be yet much discouraged, and by reason of the infirmities of their best duties have little comfort in any thing they do, and so lose if not all, yet much fruit of great labour: so that it cannot be but welcome instruction to them, to hear and learn how they may be assured that their weak obedience shall be pleasing to God, as if it were without fault. In both which I will do my best, to draw out of the wells of salvation, the holy Scriptures, such sweet promises as shall abundantly satisfy the thirsty soul, whose chief desire is nothing more than to have grace whereby they may serve God acceptably with reverence and godly fear. Heb. 12. 28. And first to begin with the former, How we may be sure we shall want no grace. that we may assure ourselves we shall not want any needful grace for the leading of a godly life, the Lord hath expressly said so much, Psal. 84. 11. For the Lord God is a Sun and shield: The Lord will give grace and glory, no good thing will he withhold from them that walk uprightly. Which being so general, I nothing doubt but it includes this grace of holiness among the rest. To this end also doth the Lord so often promise to sanctify and make holy his people, as Exod. 19 6. 31. 13. Leu. 20. 8. 21. 8. 22. 32. Deut. 22. 8. 9 Esa. 4. 3. 35. 8. Joel 3. 17. I spare to set down the words which they that list may easily read. Again, to the same end God promiseth to make his people fruitful, and so compareth himself to a good husbandman, as in the 15. of john, I am the Vine, and my Father is the husbandman; Every branch that beareth not fruit he taketh away, and every branch that beareth fruit he purgeth it, that it may bring forth more fruit. So, Esa. 27. 2, 3. In that day sing ye unto her, a vineyard of red wine; I the Lord do keep it. I will water it every moment: lest any hurt it. I will keep it night and day: and Psal. 92. 14. They shall still bring forth fruit in old age, they shall be fat and flourishing. This also is meant where the Lord as a good shepherd saith, he will feed his people that they may be fat, that is, abounding in grace, as Psal. 23. Ezek. 34. 13, 14, 15. and Psal. 36. 8. They shall be abundantly satisfied with the fatness of thy house, and thou shalt make them drink of the river of thy pleasures, etc. This grace of God to lead a godly life, is likewise intended in many other promises, God gives strength. as where it is said, That God will give strength to his people; which as it is in some places meant against enemies bodily or spiritual: so in other, to walk in the ways of the Lord, etc. Esa. 45. 24. Surely shall one say, In the Lord have I righteousness and strength. Zach. 10. 12. And I will strengthen them in the Lord, and they shall walk up and down in his Name, saith the Lord, and the like. That God hath wrought all our works in us. Esa. 26. 12. and so the Apostle, Phil. 4. 13. I can do all things through Christ who strengtheneth me. But to this purpose, be most plain those promises where God saith; He will circumcise thine heart and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live. Deut. 30. 6. God makes able to obey. And to the like effect, verse. 8. And thou shalt return and obey the voice of the Lord, and do all his commandments which I command thee this day, which is here made a promise of God to them what he would make them able to perform, as may appear by Hosea 3. 5. and 14. 7. and jerem. 24. 7. where the like promise is made. And so, Ezek. 11. 19, 20. And I will give them one heart, and I will put a new spirit within you, and I will take the stony heart out of their flesh, and will give them a heart of flesh: That they may walk in my statutes, and keep my ordinances and do them, and they shall be my people, and I will be their God. The like is repeated 36. 27. and 37. 24. Thus we may see in these Scriptures and many 〈◊〉 of like sort, Use of these general promises for sanctification. how the Lord seeing the frailty of his children, both in obeying his will, and in believing that ever they shall be able to attain thereunto, hath for their comfort herein given many precious promises, in general containing all grace needful to the leading of a godly life, which every child of God may boldly apply to himself in this manner, seeing God who is faithful hath said to all his people, that he will give grace, that he will sanctify them, and make them fruitful, satisfy them with the fatness of his house, make them strong to walk in his ways, and give them a new heart to fear him for ever, and to walk in his statutes, and to keep his ordinances, and to do them, etc. therefore I may boldly assure myself, though I be never so weak, yet through Christ I shall be able to do all things, For he hath wrought and will work all our works, 2 Cor. 12. 9 and his grace shall be sufficient for us. Yea, we may say as Esa. 45. 24. In the Lord have I righteousness and strength. If thus we would call to mind what God hath spoken for our comfort in this kind, it would well hearten us, to set upon any duty which the Lord shall require at our hands, with confidence that we shall be able so to perform it, as he will approve and say, Matth. 25. 21. It is well done, good and faithful servant. Whereas otherwise if we look upon the difficulty of the work, and our own insufficiency to every good duty, we shall have no heart to set upon it, but either quite give it over, or very unfruitfully and uncomfortably go about it, as the manner of most is: whereby God hath small honour, and themselves as little comfort in all their profession. This might suffice, Particular graces. to encourage us cheerfully to set upon a godly life in all the parts of it, if we were not so untoward to it in ourselves, and had not so many discouragements from others, and so full of unbelief towards God. But because of all these, the Lord in love is constrained to take more pains with us, and not only thus in general, to promise us his help, but he descends to particulars, and where he sees us most mistrustful, there he doth more specially promise his help, that so we might more willingly serve him. And first, whereas we be all ignorant (even after regeneration) in many things, what is God's will, and how to perform such things as God requireth (as may be seen in those special duties before named in every commandment:) and this hath been of old, and is at this day, the complaint of the godly, and so their oft and earnest prayer to God to teach them; as that one book of the Psalms, and therein that one Psal. 119. doth show, wherein this prayer is oft repeated. For these causes it is so oft said, God will teach us. that the Lord will teach his people; As in that famous prophecy of the days of the Gospel where the zeal and faith of God's people is foreshowed, that they called upon one another to frequent the public assemblies, upon this ground: That God would teach them his ways, and they would walk in his paths. Esa. 2. 3. Mich. 4. 2. So Psal. 25. 8, 9 He will teach sinners in the way, and the meek he will teach his way. So Esa. 54. 13. And all thy children shall be taught of the Lord. And to this purpose that is special, 1. joh. 2. 27. where speaking of the spirit given to all the faithful, he saith, But the anointing which ye have received of him, abideth in you: and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie; and even as it hath taught you, ye shall abide in him: Many more promises to this effect might be alleged. Out of them all, Use. thus we may conclude; Seeing Christ doth bid us come to him, and so to anoint our eyes with eye-salue that we may see, Reu. 3. 18. and God hath made so many promises to teach us, and that his Spirit shall lead us into all truth; joh. 16. 13. therefore be our ignorance never so great, and our capacity never so small, yet we shall not want so much spiritual knowledge as God seethe meet. And therefore we may with confidence come to God for it, and using the means as he hath appointed, we shall not miss. This may suffice for knowledge. Now for ability, God will set our hearts in frame. to walk according to our knowledge, enough hath been said in the general. Where also we heard, that God will give unto his, a new heart, which is the fountain of all obedience; and may be a singular comfort to all those, who being acquainted with the untowardness of their hearts to any holy duty, specially to some, do mistrust nothing more, than this, how to get a good heart; and so to keep it, who for their comfort, are to set before them, all those promises wherein God hath said, that he will change their hearts; whereof I spoke a little before upon occasion: that God would make his people able to obey his statutes and do his commandments, which cannot be without a new heart, and none can have that, but from God; for it is not in man to set his heart aright, but this is God's gift. As besides the former Scriptures, that is manifest, jerem. 31. 33. Where the Prophet speaking of the new Testament, which God would make to his people under the Gospel, saith, I will put my Law in their inward parts, and write it in their hearts, etc. which is twice repeated in the Epist. to the Hebrews 8. 10. 10. 16. which is also intended, Acts 15. 9 where it is said of the Gentiles to whom Peter preached, that God purified their hearts by faith, and in the next chapter, that the Lord opened the heart of Lydia. Act. 16. 14. Again, 2 Cor. 1. 22. that God hath given the earnest of his Spirit in our hearts, 2 Thess. 2. 17. and 4. 6. that God hath shined into our hearts: that God comforteth our hearts, Phil. 4. 7. keeps our hearts, stablisheth them, directs them, 2 Thes. 3. 4. and the like many. From whence we may safely gather this, Use. That though our hearts be never so corrupt, so hardened and shut up, so darkened, distressed, declining, fainting, and wand'ring out of the right way; yet that God (as he hath promised) will certainly secure us in all; and both set and keep our hearts in frame, that they may be fit for all such services as it shall please the Lord to set us about. This I doubt not, will be welcome news to all sound hearted professors, who so much see and bewail their naughty and unbelieving hearts, that they may comfortably rest upon God, that he will by his holy Spirit so guide their hearts, that they may be serviceable to him. Thus much for the heart in general. Now seeing the Lord contents not himself herewith, but comes more particularly to the well ordering of our affections, of joy, love, fear, trust, and the like; we shall find it useful for us, to apply to ourselves these promises, to hearten us against all our doubts, concerning these affections, which are as the hands and feet of our souls, by which we work and be carried to every duty: that being well furnished with these, we shall be more apt and ready to every good work. And whereas among these, God gives faith, trust, and hope. there are none more profitable than Faith, trust and hope (which three though they have some special difference one from the other, 1 Tim. 2. 8. yet they be never parted, Eccle. 5. 1. and be usually contained one within another, and so we will take them together:) Of these the Scripture exceeding oft witnesseth, that God gives these to all those whom he means to save. As jude verse 3. saith of Faith, that it was once given to the Saints: the like Eph. 2. 8. And Heb. 12. 2. Christ is said to be the Author and finisher of our faith; and so his Apostles prayed to him, Lord increase our faith: and Rom. 12. 13. that God hath dealt to every man the measure of faith. So likewise for trust and confidence in God, it is said of God's people, Esa. 10. 20. that they shall stay upon the Lord, the holy one of Israel: and 14. 32. That the Lord hath founded Zion, and the poor of his people shall trust in it. and 17. 7. At that day shall a man look to his Maker, and his eyes shall have respect to the holy One of Israel: and Jer. 3. 19 Thou shalt call me, my Father, and shalt not turn away from me. Zep. 3. 12. And for Hope, David oft professeth, Psal. 71. 5. 22. 10. that God was his hope and his trust, even from his youth; and, God made him hope even from his mother's womb. 65. 5. Yea more, that God is the hope of all the ends of the earth, etc. Did we well consider on the one side, Use of these. what need we have of those three graces, throughout our whole life, (as may easily be seen by that which hath been said in this whole Treatise) and on the other side, how exceedingly we fail in them all, in times of trial; we would then with both hands lay hold on these promises, wherein God gives, and by his Word and Spirit, doth work these in the hearts of all his children: and therefore so oft as we feel our hearts to fail; let us with David comfort our hearts in the Lord, Psal. 73. 26. and say, My flesh and my heart fail me, but God is the strength of my heart and my portion for ever. And seeing the Lord jesus is both Author and finisher of our Faith, let us rest in hope, that he who hath begun the good work of faith in our hearts, will finish it; and so pray with the Apostle, 2. Thess. 1. 11. that God would fulfil all the good pleasure of his goodness, and the Work of Faith with power. Come we now to the next grace in the heart, God promiseth joy.. the first fruit of our faith, which is joy, I mean spiritual joy, which is called joy in the Lord, and joy in the holy Ghost. In thinking whereof I cannot but wonder, in comparing together what God hath promised, and how little we enjoy: for howsoever it cannot be denied, but in these days of peace many have joy enough, and too much too, yet this (upon search) shall be found to be carnal and fleeting, not that spiritual and lasting joy, which God bestoweth on those whom he love's. It may evidently appear by God's word, that as a father would have his children to live cheerfully, so would God; and therefore doth he so much call upon them to rejoice, as plentifully is to be seen in the books of the Psalms, Prophets, and Apostles: That one for many may serve, Rejoice in the Lord always, Phil. 4. 4. and again I say rejoice. Which if there were no more, might let us see God's mind, that he would have us not now and then, sometimes to rejoice, that is, when all goes well with us (for so the hypocrites do,) but always, even in afflictions; as the Apostle james exhorts, My brethren, jam. 1. 2. count it all joy, when ye fall into diverse temptations. Which is not simply for the afflictions, but for the good we are assured, they shall bring to us, as is said, Rom. 8. 28. That all things work together for our good. Few attain joy. But yet they be but few, who attain unto this blessed estate, to rejoice always in the Lord, as any one may well perceive, if he shall consider either how seldom his heart is ravished with admiration of God's goodness towards him so unworthy; and so to stir up his soul with the Prophet David to praise the Lord (which must needs be where the heart is well affected with this joy, as there can be no true thankes where this joy is not:) o● how often his heart is disquieted, when any thing crosseth his will, and desire, which would not be, if the heart were filled with this spiritual joy, which would make bitter things sweet. It shall be therefore our wisdom to hearken to God's word, wherein we shall see how plentifully the Lord hath prepared this pleasant fruit of the Spirit, and promised it to all the true members of Christ, that so they may claim their part therein. This is notably set out unto us in the book of the Psalms. As first, Psal. 19 8. The statutes of the Lord are right, rejoicing the heart. Psal. 23. 4. Thy rod and thy staff they comfort me: 36. 8. 9 Thou shalt make them drink of the river of thy pleasure; for with thee is the fountain of Life, and in thy light shall we see light. 89. 15, 16. Blessed are the people that know the joyful sound: they shall walk O Lord, in the light of thy countenance. In thy name shall they rejoice all the day, and in thy righteousness shall they be exalted. So Psal. 45. 15. Speaking of the members of the Church, saith, With gladness and rejoicing shall they be brought, they shall enter into the King's palace. Psal. 64. 10. The righteous shall be glad in the Lord, and shall trust in the Lord, and all the upright in heart shall glory. Psal. 68 3. But let the righteous be glad, let them rejoice before God, yea let them exceedingly rejoice. 97. 11. 12. Light is sown for the righteous, and gladness for the upright in heart: Rejoice in the Lord ye righteous, and give thankes at the remembrance of his holiness, 118. 15. The voice of rejoicing and salvation is in the tabernacle of the righteous, The right hand of the Lord doth valiantly, 126. 5, 6. They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheanes with him, 132. 16; I will clothe her priests with salvation, and her Saints shall shout aloud for joy. It were not hard to gather many more out of the Psalms. Likewise the books of the Prophets, be full of these. Notable is that sweet song of Esai. 12. 2. 3. Behold, God is my salvation, I will trust and not be afraid; for the Lord Je●ouah is my strength, and my song, he is become my salvation. Therefore with joy shall ye draw waters out of the wells of salvation. Esa. 24, 14. They shall lift up their voice, they shall sing for the Majesty of the Lord. Esa. 29. 19 The meek also shall increase their joy in the Lord, and the poor among men shall rejoice in the holy one of Israel. Esa. 35. The whole chapter is full of heavenly comforts to us Gentiles, verse. 1. The wilderness and the solitary place shall be glad for them, and the desert shall rejoice, and blossom as the rose. Esa. 56; vers. 7. I will make them joyful in my house of prayer. Esa. 62. 13. 14. Behold my servants shall rejoice, but ye shall be ashamed▪ Behold my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and howl for vexation of spirit. Likewise in the last of Esa. be many sweet consolations, He shall appear to your joy, etc. ver. 10. Rejoice ye with jerusalem, and be glad with her all ye that love her, rejoice with joy for her all that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations, that ye may milk out, and be delighted with the abundance of her glory, etc. to vers. 14. And when you see this, your heart shall rejoice, and the hand of the Lord shall be known towards his servants, and his indignation towards his enemies. In like sort spoke our Saviour to his Disciples, that their hearts should rejoice, joh. 16. 22. and their joy should no man take away from them. jeremy also hath the like, chap. 31. 12, 13. Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, etc. Then shall the Virgin rejoice in the dance, both young men, and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. Zach. c. 18. 19 Thus saith the Lord of Hosts, the fast of the fourth month, etc. shall be to the house of judah, joy and gladness, and cheerful feasts. I will end with that, Rom. 14. 17. The kingdom of God is righteousness, peace, and joy in the holy Ghost. Thus have I gathered store of these promises, Use. in which the Lord promiseth to give joy and gladness to his people: yet I suppose not half so many, as might be collected out of the scriptures: for I do not meddle with the many exhortations unto this duty, nor the many examples of it, nor prayers for it: all which show the necessity of it. But the mark I aim at, is to persuade all who feel the want of this holy rejoicing in the Lord (whereby their whole life is the more uncomfortable,) that God hath provided this for them, and that there is nothing but their unbelieving hearts which keeps it from them. For if true faith be the breeder of this joy, as both scripture and experience prove, than no marvel, that so few attain to this excellent grace of rejoicing, when faith itself is so weak, if not wanting. I do wish therefore all such, to think with themselves what the Lord should intent, in making so many promises of this one thing, but to make us see these two things: first, that there can be no holding out in a Christian course without this joy: secondly, that by reason of the many evils that befall us in this life, it is very hard, and so very rare to get, much more to keep this joy, that by both these, they may be stirred up to labour to enjoy this joy of the Holy Ghost, whereby they may find what is the excellency of this estate above all the estates in the whole world beside; and be so far from envying the wicked in their greatest prosperity, as rather to pity them, for that like fools and children, they forgo such treasure for very toys and babbles. Now the way to attain this joy is, (besides earnest prayer unto God for it) to be much in meditation, as upon the many and most just causes God hath given to all believers to rejoice: so also upon these excellent promises, wherein God hath bound himself to work this grace in them, by his holy Spirit: for if we well weigh them all, we shall see, that the Lords meaning is not only to give them matter of rejoicing, (but whereas it too oft falls out, that they who should rejoice, and have good good cause so to do, be so held down with the burden of corruption or affliction, that they cannot lift up their hands with joy, but waste their days in sorrow:) This is also Gods work to open their eyes to see, and to move their hearts, and draw them by his Spirit to be affected with his favours, that they with the Prophet David may find more joy in the light of God's countenance, than the wicked have in all their prosperity. And thus much for this point, how a true believer may attain this blessed estate of living joyfully, what ever doth befall him: which how much it is to be desired, all may see though they be few, who take the right way to get it. The next grace of the heart, which God requireth of all those, Of the love of God. whom he hath adopted in Christ to be his children, Deut. 6. 5. is, that they should love him with all their heart, with all their soul, with all their might: which that we ought to do is not denied of any, except Atheists, people without God; but of those that yield it ought to be, there be in general two sorts, one that deceive themselves in thinking they do well love God, when as indeed they do not truly and hearty love him, but only say they love him; or if they do, it is but very slightlie and carnally, because all goes well with them: Some say they love God, and do not. who are to be convinced by their lose lives, and little conscience to keep God's commandments, that they do not as they say, truly love God. And these especially are to be urged by the many commandments of God to love him sincerely and fervently, and to be moved hereto by these weighty arguments, which are so plentifully used in the holy scripture, to persuade us unfeignedly to love God. There is another sort, who looking into their lives, and there finding so many infirmities and failings in all duties to God and man, Others fear they do not love, yet do. do thence conclude, they have not the love of God in them; and thereby be much kept down, both from that comfort and confidence they might have in their holy profession. These be the persons with whom I chiefly deal: who have need to be heartened, first by this, that the sight of their want of love to God, Comforts to such as grieve for want of love. breeding in them hearty grief for the same, is an evident token there is some true love in them: else would they not be so disquieted for want of this love of God. And secondly, this must comfort them, that he who hath given them to will and desire this grace, Phil. 2. 13. 1. 6. will also give them ability to do, and he that hath begun the good work, will also perfect it, for so is his promise: yea he hath said, at least to all, and every such, And the Lord thy God will circumcise thine heart, Deut. 306. and the heart of thy seed, to love the Lord thy God with all thy heart, and with all thy soul, that thou mayest live: which one promise, if there be no more, is all-sufficient to persuade those that will believe God on his word, that God (who knows how polluted our hearts be, and unable to love him, so throughly as we ought,) will cleanse our hearts, and so sanctify them, that we shall be able by his grace so to love him, as he will approve. It is only unbelief, which keeps from that holy boldness, which made Paul to say, I can do all things through Christ who strengtheneth me. Phil. 4. 13. Although I do not read any other so express promise, that God will make us to love him, yet seeing the manifestation of God's love to us, doth as certainly breed love in us to him again, as the kindling of a fire will bring forth heat: therefore all the many testimonies which God gives of his love to us, must be so many persuasions, that we shall love him. Therefore it is said, We love him, Use. because he first loved us. Let us therefore get as many arguments of God's love to us, and doubt we not but it will kindle in us some like love to him again. Likewise all the rich rewards, which throughout the Scripture be promised to those that love God, are so many encouragements to this duty; and so much for this. The next is the fear of God, God promiseth to make us fear him. whereby specially I understand that holy affection whereby we be made so to stand in awe of God, as to be very unwilling to displease him; and on the other side to be as ready to please him, both in eschewing evil, and doing good. How excellent a grace this is, of what singular use in our whole life, how oft and earnestly it is commanded, how practised by God's worthy servants, and how wanting in many professors, and weak in others it is: all these, though worthy good consideration, yet seeing they would carry me too fare from my purpose, I pass them by, and will bend my speech to such as knowing all these, ●eele and complain of the want of this grace, and desire it, and labour for it, by often prayer, and other holy means: yet through weakness of faith, cannot attain to such a measure of this fear, as might keep them in such awe, that they durst not either do that which God forbids, or leave undone that which he commands. These I do beseech to attend to such promises as God hath made to his people in particular, concerning this grace; that whereas he sees, that naturally, there is no fear of God before men's eyes, he faith he will put his fear into their hearts: as jeremy, 32. 39 40. And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them. And I will make an everlasting covenant with them, that I will not turn away from them, to do them good, but I will put my fear in their hearts that they shall not departed from me. Which if we could believe, would sufficiently assure us, we should not want this saving grace, but that God will certainly bestow it upon us in that time and measure he sees meet. But for our confirmation, the Lord doth oft repeat this promise, as Deu. 4. 10. where one special means, whereby this fear is wrought, is set down: Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children. So Prou. ●. 5. They who seek for wisdom, shall understand the fear of God. To like effect. Deu. 6▪ 1. 2. and 17▪ 19, it is specially spoken of the king: and more generally of all, chap. 32. 12. And to this purpose special is that of the Prophet David, Psal. 40. 3. where he shows another means whereby God doth stir up this grace in his people: namely, the beholding of God's mercy on others, saying, And he hath put a new song in my mouth, even praise unto our God, many shall see it, and fear, and shall trust in the Lord: so likewise David being taught of God, inviteth others, saying: Come ye children, harken to men▪ I will teach you the fear of the lord Psal. 72. 5. They shall fear thee as long as the sun and moon endureth, through all generations. The like Psal. 102. 16. so Esa. 29. 23. They shall sanctify my name, etc. and shall fear the God of Israel. Jeremy also speaking of God's singular mercies, which he promiseth to his people, chap. 33. 9 And it shall be to me a name of joy, a praise and an honour before all the nations of the earth, which shall hear all the good I do unto them; and they shall fear and tremble for all the goodness, and for all the prosperity that I procure unto it: so Hosea 3. 5. Afterward shall the people of Israel return and seek the Lord their God, and David their king, and shall fear the Lord and his goodness in the latter days. These shall suffice, it would be long to cite all. The right use we are to make of these and the like, Use. is, so oft as we find our hearts condemning us for want of this fear, & doubting how ever we shall attain to it in any good measure, so oft that we must call to mind some of these promises, which though delivered in particular to some of God's children, yet in truth belonging to all of them: Therefore every child of God may and aught to apply them to himself, and steadfastly believe that God will perform his word to him, and so waiting with patience the Lords appointed season, he shall not be disappointed of his hope: but shall certainly enjoy the fruit of his desire, And thus much for this. I see this third point, how we may be sure of grace to lead a godly life, so as shall be accepted, grows large; and no marvel, for it reacheth to all the duties required in both tables. I may not therefore run into all particulars, but will make choice of some, and namely such as I conceive Christians most fail in, and have least comfort in performing them. Of this sort be special, Concerning holy exercises, prayer. etc. all our spiritual services of God, as our prayers, and exercises in his word and sacraments. In all which I have heard many of good hope, complaining that they found small comfort in these, because they performed them in so weak and sinful manner. A principal cause whereof I have observed in many to be this, that they placed all their comfort in the good discharge of their duty, wherein when they failed (which they found oft) than they were discomfited. Which evidently shows, that they had little use of faith in those duties: for faith doth comfort in our greatest failings, as well as in the least. To make this more plain (which I fear is little seen of many a poor soul, who takes great pains to serve God, and yet seldom finds comfort, that his service being so full of infirmity is pleasing to God:) It must be confessed, that while we live here, there is flesh and spirit mingled in all the actions of God's children; so that as their best prayers be stained with some corruption of the flesh, so I conceive that there is some operation of the Spirit in their weakest, which being offered up in faith, is assuredly acceptable to God; & therein may God's child find sound comfort, not in himself, nor in his work, but in Gods pardoning of all his defects, and accepting his obedience in the perfect satisfaction made by Christ: whereas otherwise, if any having prayed with great fervency of Spirit, shall be conceited therewith, and not humbled for his failings in that his best prayer, and rather expecting for favour for the goodness of his prayer, then looking for mercy, only for the merit of Christ, (which though it be too little seen, yet too oft it falleth out) I durst boldly say, that the sleepy prayer offered up in faith, is accepted, when the weeping prayer without faith is rejected. In so saying, Want of faith in God's worship. be it far from my thought, to approve of drowsiness, or any other gross corruption in prayer: or to disgrace any zeal or gift of God's Spirit in prayer; but that I aim at, is to discover a common, and yet close and dangerous corruption in our prayers, and other holy exercises, that when we perform these in any sort to our liking, than we be glad and rest quiet, that God will accept them. I deny not but such may then rejoice in the assistance of God's Spirit: but the fault I find, is, that these have in such times little use of their faith; for not beholding the blemishes of these their best services of God, they are not humbled for them, and so not driven out of themselves to seek for favour in Christ, in whom alone God is well pleased: and thus they stain their best duties for want of faith. This will more clearly be seen in the contrary, when these do pray, or hear, read or meditate, or receive the Sacraments with much accusation to their conscience, they have no comfort that such duties shall be accepted, which must needs arise from want of faith; for did they in their poorest prayers (for which they be most humbled) come to God in Christ for pardon, believing that their imperfections should be covered by the full and perfect satisfaction of Christ, they might find comfort in their weakest obedience, and so be more encouraged to serve God. This then is that I would persuade all that would find sound and lasting comfort in their prayers and other holy exercises, Remedy. in their best duties to beware of pride, which accompanieth them; and to that end ever to think of their failings, to humble them, and drive to Christ, that so they may offer up their sacrifice in faith, and be accepted. On the other side, when they be most dejected, then to beware of despair, doubting, and discouragement, which be usual companions of us in the sense of our wants; and to comfort ourselves by faith in Christ, in that we know, he is as able and willing to cure great diseases, as small, to pardon our fowler falls, as our lesser slips. In all which we now see that which I intended, how needful it is to be stored and strengthened with faith, that we may find comfort in our prayers, and other holy exercises; which I know is much wanting in many true hearted Christians, for whose sake in special I writ these: and will now for their further comfort lay out some store of precious promises, which God our Father hath treasured up in his word to this purpose, that we his children might be emboldened to come with confidence to him in all our necessities. Perusing these, I find that the fare greater number of them, do specially promise that God will accept our prayers, & grant our desires, and do not so expressly assure us that God will assist us, and make us able to pray (which yet sundry promises do.) God promiseth to make us able to pray. I will therefore here gather such as expressly promise Gods help to teach us to pray; for that we are no less subject to doubt of our ability to pray aright, then of God's readiness to hear our poor and weak prayers. Among all, that comes first to mind, which might serve in stead of all, if we could hold it fast: where the Apostle labouring to comfort the hearts of God's children over all their corruptions and afflictions, Rom. 8. 26. doth answer a great objection, which many a heavy heart makes, namely this: Many troubled that they cannot pray. I am oft so distressed, that I am not able to pray, and how then may I look for any help at God's hand? Thus it fareth oft with God's children, and those not of the weakest sort, that their hearts be so ●ore oppressed, that they can do nothing but sigh and groan, not able to set aright their hearts to pray to God. As we read of Hezekiah, Esa. 38. 14. that he like a Crane or Swallow did chatter, and did mourn as a Dove, not able to utter his griefs to God. The like we read of David oft, Psal. 32. how he roared for grief, but could not come to make his moan to God; and the like many: Yea what more ordinary complaint do we hear made by many worthy Christians in their extremities, than this to their friends, O help me, I cannot pray? To this sore tentation, the Apostle answers, Rom. 8. 26. saying, Likewise the Spirit helpeth our infirmities, for we know not what we should pray for, 27. as we ought: But the Spirit itself maketh intercession for us with groan that cannot be uttered: And he that searcheth the hearts, knoweth what is the mind of the spirit, because he maketh intercession for the Saints according to the will of God. Wherein he freely confesseth, that he and all the rest of God's children do know this by woeful experience, that they in such cases know not what they should pray as they ought. But yet for all this God hath not left us comfortless, for he hath given us his own Spirit to secure and help us (as it were to bear that part of the burthe, which is too heavy for us to bear:) and whereas we cannot pray as we ought, that self same Spirit shall by his power make us able to pray with such feeling, faith, and fervency, as no words can express; in such sort that God, who both knows and regards the secret desires of the heart, beholding the work of his Spirit, doth graciously accept and approve of those prayers of his children. I make no doubt, but this is the intent of the Apostle in this Scripture. In which if there were no more, is enough to comfort any poor afflicted soul against this temptation, that they cannot pray: In that God hath given us his Spirit so to help us, that our poor prayers are said to be the prayers of God's Spirit in us, which God cannot deny. This I take to be the cause, why elsewhere we be called upon to pray in the Spirit, Eph. 6. 18. and in the holy Ghost; jude v. 20. that is, as he doth teach us, not as any natural gift can. Where I note a special difference of true prayer from counterfeit, Difference of prayers, true▪ and sergeant which may be excellent in speech, but wanting this breath of God's Spirit, it is but a dead sacrifice, unpleasing to God, and unprofitable to him that offereth it. And therefore I advice all, who look for comfort by their prayers, more to labour for Spirit, than speech in prayers. And so much for this Scripture, whereupon I have stood the longer, for that it may suffice in stead of all. But seeing the Lord knowing our weakness, hath in all ages of his Church, comforted his people with the like, it shall more confirm us to hear more of these sweet promises. To this may well be referred that which one of jobs friends said to comfort him (which doubtless was good comfort, howsover misapplyed) when after some good exhortations, he makes many more gracious promises, among all he adds these: For thou shalt have thy delight in the Almighty, job 22. and shalt lift up thy face to God. 21. and 6. Thou shalt make thy prayer unto him, 26. and he shall hear thee, and thou shalt pay thy vows, etc. 27. And in like manner doth another of jobs friends say, He shall pray unto the Lord, job 33. 26. and he will be favourable to him. So David in his time said. For this shall every one that is godly prey unto thee, Psal. 32. 6. in the time when thou mayest be found. Esa. 58. 9 And the Prophet Esay makes such promises to the people in his time: Then shalt thou call and the Lord will answer, thou shalt cry, and he shall say, Here I am: So jeremy, jer. 29. 12. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken to you. 13. And ye shall seek me and find me, when you shall search for me with all your heart. Again, They shall come with weeping, and with supplications will I lead them, 31. 9 I will cause them to walk by the rivers of waters, in a straight way wherein they shall not stumble, for I am a Father to Israel and Ephraim is my first borne. 50. 4. And again, In those days, and in that time, saith the Lord, the children of Israel shall come, they and the children of judah together, going and weeping, they shall go and seek the Lord their God. Hosea. 3. 5. etc. So Zacharie in his time prophesied, that God would pour out upon the house of David, Zach. 12. 10. and upon the inhabitants of Jerusalem, the Spirit of grace and supplications. They shall call upon my name, 13. 9 and I will hear them. I will say, it is my people: and they shall say, the Lord is my God. Our Lord jesus Christ in his time comforted his Disciples, that they should not so hang upon him, as to have no confidence in God the Father: joh. 16. 23. but they shall boldly pray to the Father in his name, 24. and shall receive whatsoever they ask. 26. No doubt but more places to this purpose might be cited. The main intent of them all, Use. is not so much, to show it is our duty thus to seek the Lord and to call upon him, or to persuade thereunto, which is in many Scriptures required; but rather, whereas many are very willing to call upon God according to his will, and so as might please him, but finding so small ability to pray as they would, they be discouraged▪ all this is to draw them to believe, that God by his Spirit will teach them to pray, so as he will hear them: the certainty whereof depends not upon any worthiness of our persons or prayers, but only upon the mercy of God in promising, and upon his truth in performing his promise; both which we deny, and so rob God of his chiefest honour, if we believe not, that God will make us able by his Spirit, so to call upon him, as he will accept in his Son. And therefore in all our doubts and fears about this matter, our only refuge must be to these promises, and so to give credit unto them, that we comfortably seek and look for help from God, when we can find none in ourselves. And thus much for our comfort, that God will assist us by his Spirit in our prayers, which also might suffice to assure us, that he will also accept us: for so much is expressed in the most of them, and necessarily employed in them all. But seeing the Lord (who better sees what we most need, That God will accept our prayers. than we do ourselves) hath made so many promises, that he will accept our poor services, though never so weak, if they be in truth (which will be welcome news to many an humble heart) I may not defraud them of these comforts, but will lay them open for their use, and beseech the Lord to make them profitable to all that unfeignedly desire it. When Moses from God had sharply denounced fearful judgements against Israel for their sin, and namely a scattering among the heathen, he adds this comfort: But if from thence, thou shalt seek the Lord thy God, thou shalt find him, Deut. 30. if thou seek him with all thy heart and with all thy soul: and to like effect he adds much more. This promise may be specially comfortable, Use. to any poor soul cast down in sense of some grievous fall, whereby he may see God's readiness to receive any poor sinner coming unto him. The like promise did the Lord make to Solomon after his prayer, saying, Mine eyes shall be open, 2. Chron. 7. 15. and mine ears attend to the prayer in this place. And full oft we read, that the Lord promised to his people, that if they should seek him, he would be found of them, as 2. Chron. 15. 2 the Prophet told Asa the King. jerem. 29. 13. And 1. Chron. 28. 9 David said the same to Solomon his son. Psal. 34. 10. They that seek the Lord, shall not want any good thing. The self same thing is truly to be gathered out of all these places where the faithful profess, either that God hath heard their prayers, or their faith and confidence in God, that he will hear their prayers; both which be grounded on God's promises that he will hear them. Of this sort there be many, as in the Psalms, so in sundry other Scriptures: The Lord hath heard the voice of my weeping, Psal. 6. 8, 9 the Lord hath heard my supplication, the Lord will receive my prayer. And Psal. 9 10. Thou Lord hast not forsaken them that seek thee. Psal. 10. 17. Lord thou hast heard the desire of the humble, thou wilt prepare their heart, thou wilt cause thine ear to hear. Psal. 18. 3. I will call upon the Lord, who is worthy to be praised: so shall I be saved from mine enemies. Psal. 20. 6 Now I know the Lord saveth his anointed, he will hear him from his holy heaven, with the saving strength of his right hand. These are sufficient to manifest this truth. But seeing my scope is rather to stir up to believe, I hope it will not be more tedious to any, to read these and consider them, than it is to me to gather them; and I may truly say, I have often read them with comfort. For sometimes one, sometimes another doth more affect. I will therefore not spare to add many more. To this purpose, notable is that in the Psalm 34. 15. The eyes of the Lord are upon the righteous, and his ears are open to their cry. verse 17. The righteous cry, and the Lord heareth, and delivereth them out of all their troubles. Which is oft repeated, Psal. 107. 6. 13. 19 28. Psal. 50. 15. the Lord saith, Call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me. And, For thou Lord art good and ready to forgive, Psal. 86. 5. and plenteous in mercy to all them that call upon thee, etc. verse 6. 7. Psal. 102, 17. He will regard the prayer of the destitute, and not despise their prayer, to verse 20: to hear the groaning of the prisoner, to lose those that are appointed to death. Psal. 145. 18. The Lord is nigh to all that call upon him, to all that call upon him in truth. He will fulfil the desire of them that fear him, 19 he also will hear their cry, and will save them. Prou. 15. 8. But the prayer of the upright is his delight, and verse 29. But he heareth the prayer of the righteous. He will be very gracious unto thee, at the voice of thy cry, when he shall hear it, he will answer thee. joel 2. 32. And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered. Act. 2. 21. the same is repeated, and Rom. 10. 13. Thus we see how plentifully hath been renewed this promise of hearing the prayers of his people, in all ages of his Church until Christ, who (knowing that we under the Gospel have as great need, both to pray and to be comforted, that God will hear our prayers) hath given us many encouragements to pray in faith, Ask and it shall be given you, seek and ye shall find: Mat. 7. 7. 8. 9 10. 11. knock and it shall be opened unto you, For every one that asketh, receiveth, and he that seeketh, findeth, and to him that knocketh, shall it be opened. The same is set down, Luk. 11. from verse 9 to 13. where it is said, If ye then being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the holy Spirit to them that ask him? So our Saviour said to the woman of Samaria, If thou knewest the gift of God, joh. 4. and who it is that saith to thee, Give me to drink, thou wouldst have asked of him, and he would have given thee the living water. Likewise in those heavenly and last speeches, which he uttered to his Disciples, he oft repeated those promises, saying: Whatsoever ye shall ask in my name, that will I do, joh. 15. 13. that the Father may be glorifie● in the Son: If ye shall ask any thing in my name, I will do it. The like oft, joh. 15. 7. 16. 16. 23. and 24. Ask and ye shall receive, that your joy may be full: so the Apostle, Rom. 10. 12. For the same Lord over all is rich unto all that call upon him, jam. 5. 15. The prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sin, it shall be forgiven him: and ver. 16. the effectual prayer of the righteous availeth much. The Apostle joh. hath the like saying, 1 joh. 3. 22 And whatsoever we ask of him, we receive. And again, 5. 14. And this is the confidence we have in him, that if we ask any thing according to his will, he heareth us, And if we know that he heareth us, 15. whatsoever we ask, we know that we have the petitions that we desired of him. And in the next place, If any see his brother sin a sin which is not unto death, he shall ask, and he shall give him life, etc. Use. Thus have we store of these promises, wherein the Lord bindeth himself, to hear our prayers, and grant our requests; the end of all which is to cure this sore disease of our nature, Use. that we be so full of distrust, and so hardly believe that God will accept our prayers, they being so weak, and ourselves so unworthy. For remedy whereof we are to be familiarly acquainted with these promises, & to make choice of some of them, such as to our feeling are most comfortable; that when we go to prayer, we may meditate on them, that so we may be persuaded by them, that God will graciously pardon all our failings, and accept our poor endeavours in the perfect satisfaction made by Christ for us. The fruit of this practice would be exceeding great, both to breed in us a greater delight in this holy duty, (which usually is so much wanting:) And to make all our prayers more effectual, for the obtaining of all good things, at the hand of God. Whereas on the other side, by neglecting this duty of meditating on these promises, we shall disable ourselves from all comfortable practice of prayer, and become more guilty not only of contempt of God's bounty in making such promises unto us: but withal of greater impiety, in making the holy & true God a liar, in that we do not believe him in that which he speaketh. Therefore as we desire to avoid these sore evils▪ and attain these great benefits, let us make high account of these promises, and so make them our own, that we may have the right use of them, especially in all time of need. This which hath been said of God's gracious accepting of our prayers, All sacrifices accepted. may as truly be applied to all other holy exercises of religion and services of God. In all of which the Lord is as ready both to enable us to the work, and to be pleased with our sincere endeavours, we offering them up to God with faith in the mediation of Christ jesus. Yet seeing besides these, we have many promises, that God will be pleased with our sacrifices (which may be truly understood of all) it will add to our comfort, if we shall advisedly consider of them: of which sort is that in the Psal. 51. 19 Then shalt thou be pleased with the sacrifices of righteousness, Deut. 33. 19 etc. As Moses blessed the tribe of Z●bulon in the same words: 1 Pet. 2. 5. so the Apostle Peter speaking of all the faithful saith, Ye also as living stones are built up a spiritual house, an holy Priesthood, to offer up spiritual sacrifice acceptable to God by jesus Christ. And Paul writing to the Philippians, speaking of the relief which they sent to him, calleth it an odour of a sweet smell, Phil. 4. 18 a sacrifice, acceptable, well pleasing to God. And writing to the Rom. 12. 1. saith, I beseech you therefore brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. The Lord by Moses did oftentimes tell his people, that they offering up their sacrifices, such as he commanded, they should be accepted, as Levit. 1. 4. 22. 21. 23. 11. 26. 11. So Malachy 3. 4. Then shall the offerings of judah and Jerusalem be pleasant to the Lord, as in the days of old, and as in former years. This also may be gathered out of that which Moses told the people of Israel from the Lord, that they bringing their sacrifices to the door of the Tabernacle of the congregation, There he would meet the people of Israel, Exod. 29. 43. and the Tabernacle should be sanctified by his glory. Which may be gathered out of that which followeth, that the Lord would dwell among them, and be their God, to hear and help them, which is elsewhere oft repeated. Esa. 60. 7. foreshowed this saying, They shall come with acceptance, etc. And hitherto may be well referred the many favours which God promiseth to our obedience, which is an acceptable sacrifice to God, offered up in Christ. As the Lord said unto Cain, Gen. 4. 7. If thou do well, shalt thou not be accepted? the like the Lord said to his people of Israel in preparing them to hear his Law: Now therefore if ye will obey my voice indeed, Exod. 19 5. and keep my covenant, than ye shall be a peculiar treasure unto me above all people; for all the earth is mine. 6. And ye shall be unto me a kingdom of Priests, and an holy nation. Levit. 26. 3. to 14. and Deut. 28. 1. to 14. be many special blessings promised to the Lords people if they would hearken to his voice, and observe and do all his commandments: and to conclude with that sweet promise, Psal. 84. 11. For the Lord God is a Sun and shield, the Lord will give grace and glory: no good thing will he withhold from them that walk uprightly. Out of these promises and the like many, Use. we may boldly assure ourselves, that although by reason of our corruption still dwelling in us, we can never offer up any sacrifice to God, without blemish and spot, (for which God might justly reject all, which we offer unto him) yet we offering them up in the name of Christ, they shall be accepted and rewarded. Were we well persuaded hereof, it would put life into us, and make us perform all holy duties much more cheerfully and constantly, which through want of this faith, are at least more uncomfortably performed by us. I leave the deeper consideration of both these, to the conscience of every one who will take trial of himself, namely, what small comfort he finds in any of his spiritual services; and on the other side, what a comfort it would be, if he might be assured that God would both assist him, and accept them at his hand. Whereof seeing he hath God so firmly bound by promise, that he cannot without great sin, wrong to God and to his own own soul, call this into question: I therefore exhort all who see their weakness in this kind, to take special notice of these and such like promises, and so every one apply them to himself, in all time of need, that he may more cheerfully set upon all holy duties, and more conscionably perform them to the glory of God, and his own comfort, and the good encouragement of others. This which hath been said in special for prayer, and so in general for all our sacrifices, may well be applied to the Word and Sacraments, yea to all private exercises of religion, yea to all works of mercy; which be all of them sacrifices, which God hath commanded, and promised to accept at our hands. Yet seeing woeful experience bewrayeth that too too many (and those not of the worst sort) do find small comfort in the ordinary ministry of the Word and receiving the holy Sacraments: Word. I will do my best endeavour to redress this sore evil, and show how any who will be guided by God's word, may more cheerfully set upon these holy duties, and so reap more fruit and comfort by them. I cannot be ignorant of this, that there be many causes of this unfruitfulness, and uncomfortableness in these holy services of God, both in the Minister and people, especially in the preaching of the word, when he doth not apply himself to the capacity and best edification of the hearers: wherein there is much failing many ways, and this not the least, that where many good doctrines and uses are delivered, yet there is not such a convincing of the conscience, as might constrain the hearer to confess his guiltiness, and to make conscience to yield better obedience to that which is taught him. In the people also there is great carelessness in preparing themselves before they come; dulness and wand'ring of mind, when they be at the word, with like neglect of meditating on what they heard: By any of which, much more by all, the Word is made unfruitful. But to treat of these, is beyond my scope and matter intended, which is chiefly to help such as ve a true desire & care to profit by God's holy ordinances, yet be so discouraged by their many infirmities in the use of them, that they have small comfort in them, and would if they durst, forbear the use of them. The principal cause hereof which I observe is this, that they too much looking into themselves (where they find no ability to do what they would) and not looking sufficiently to God in whom is all their help, they enjoy not that fruit and comfort in God's service which they desire. For remedy whereof I know no better way, then to be acquainted with God's promises made to such as shall hearken to his Word, and receive the holy Sacraments the seals of the Word, that by these they may be comforted, that God will bless his own ordinances to their edification and salvation. First for the hearing of the word, that which the Prophet Esay speaketh might suffice to persuade any (who will give credit to his report) that it shall not be lost labour to hearken to God's word. The place is worthy special observation: Esa. 55. 1. Ho every one that thirsteth come ye to the waters, and he that hath no money, come ye, buy and eat, yea come, buy wine and milk without money, and without price. Wherefore do ye spend money for that which is not bread, 2. and your labour for that which satisfieth not? Harken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your care and come unto me, 3. hear and your soul shall live, and I will make an everlasting covenant with you, even the sure mercies of David. In this Scripture (to pass by many other profitable matters which may be collected;) these for our purpose must be observed: First, how freely the Lord offereth saving grace to such as have none, nor any thing whereby they might purchase it: Secondly, he setteth out the way whereby they may enjoy it, namely▪ a diligent hearing and believing God's word. To which end he thirdly makes most sweet promises, that their soul shall live, that is, they shall be quickened in Christ, and in him the seed of David, be made partakers of those mercies which shall never decay. From hence what encouragement may any poor soul take to hearken to God's word, when he may upon so good ground assure himself, that hereby he shall attain unto salvation, and all needful graces for this life? This is notably confirmed by all these Scriptures, which testify That the word is able to save our souls, as jam. 1. 21. Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls. So Paul exhorting Timothy to many excellent duties, among the rest gives this, 1 Tim. 4. 16 Take heed to thyself, and unto the doctrine: continue therein; for in doing this, thou shalt both save thyself, and them that hear thee. Again, speaking to the Elders of the Church of Ephesus, Act. 20. 33. saith; And now brethren I commend you to God, and to the word of his grace, which is able to build you up, & to give you an inheritance among all them which are sanctified. So likewise to the Corinthians he saith, 1 Cor, 1. 21 It pleased God by the foolishness of preaching to save them that believe. All which Scriptures, and many other to like effect, Use. do evidently confirm unto us, that as there is no salvation without the preaching of the word, so whosoever shall conscionably attend to it, shall certainly be saved: which if it were believed, it could not but make men run to it with great alacrity, and so should they find much comfort thereby. To this purpose be there so many commendations of the word throughout the scriptures, specially in the books of the Psalms, and of the Proverbs. It would be too long to cite all: yet all are to be referred to this end, to breed in us a greater delight in this word, which bringeth such incomparable benefits. Of this sort, are these, Psal. 19 7, etc. The Law of the Lord is perfect, converting the soul: The testimony of the Lord is sure, making wise the simple: The statutes of the Lord are right, rejoicing the heart. And so followeth to like effect in the same place. The whole Psalm 119, was written to this purpose, to set out the excellency of this word in all respects, and specially for the worthy effects, and fruits which it bringeth forth in every one, who truly embraceth it: so that it is observed by many learned Divines, that omong 176. verses, there be scarce four or five at the most, wherein there is not some commendation of the word, to stir up all God's people better to esteem it, and more diligently to attend to it, that they may enjoy the fruits of it, at all times, and in all estates. To which end I require every true Christian to be much exercised in this Psalm, that they may be familiarly acquainted with it, and so have it in readiness for their use in all their necessities. I might say as much for the book of the Proverbs, wherein besides the many, and most wise directions for the well ordering of our whole life, are contained especially in the first nine chapters, admirable commendations of those heavenly instructions, which God as a Father by his servants doth give unto his children. Prou. 4. 13. A few for many: Take fast hold of instruction, let her not go: Keep her, for she is thy life. Wherein what can be more contained than this, that instruction is our life? meaning that thereby we attain all things pertaining to the comfort of this life, and of that to come. This might be set out at large in particulars, both in the escaping of manifold evils, sins, and punishments, which they fall into, who want, or will not receive these instructions: as also in the enjoying of many blessings bodily and spiritual, which others want: but I leave the further consideration of these to every ones particular meditation, who desires to see the truth hereof. No doubt, David meant no less, when he said, Psal. 119. 165. Great peace (is, and shall be) to them that love thy Law: and nothing shall offend them. Who would not highly prize that word, which brings all manner of wisdom, to all sorts, learned, unlearned, wise and silly, old and young? Yet all this, doth that one book of the Proverbs, as is expressly said in the six first verses of the first chapter, as you may there read; and therefore how much more is this to be found in the whole Scripture? Which, Use. me thinks, should put life into any good heart, to be much conversant in the hearing, reading, and meditating of the word of God. For further quickening herein, I will only quote the places, and refer every one that listeth to hear more of this matter, to peruse them; and so shall he find enough to hearten him to this duty, Prou. 1. 9 23. 2. from 1. to 13. 3. 1. to 4. 13. to 24 4, 5. to 13. 20. to 22. 6. 20. to 24, 7. 1. to 5. 8. the whole chapter. In these and many other places of the old and new Testament, Application the Lord knowing our exceeding backwardness in true receiving, and keeping his word, (which yet is so necessary, as that there is no salvation without it) doth make so many precious promises, as I know not whether to any thing more; That at least by some of them, we, who be so full of doubting how we may attain to the right use of the word, may be more heartened to a conscionable and constant attendance unto it, that so we may in due season reap the sweet fruit thereof. This than must be the care and labour of every one, who feels the want of this comfortable use of God's word, and earnestly desires it, to be well acquainted with these promises, and out of all to gather some of the chief, such as seem to him most special, and so commit them to memory, that whensoever he goeth to the word, he may meditate upon these, and so be more encouraged to attend unto God's word with expectation of God's blessing upon his labour. The want of this meditation upon God's promises when we go to the word, is one chief cause of that great sin of unfruitful hearing, and consequently of that little growth in grace, which is every where to be seen among ordinary resorters to the public ministry; as the Apostle reporteth of the Hebrews, that the Word preached did not profit them, Heb. 4. 2. being not mingled with faith in them that heard it. Out of this which hath been said of the word in general, Sacraments. (which well may be referred to all the several exercises therein, public or private, to every of which many of these promises do pertain) we may safely gather comfort in the use of the Sacraments, which be truly called a visible Word, because that which is spoken in the word to the ear, is in visible signs represented to our eyes, & sealed to our hearts, that we may be the more assured of them to be ours; so that if we had no special promises made expressly to them, yet we might out of the former receive sufficient encouragement to look for the benefit of them: that is, to be made partakers of Christ and life in him; which is the sum and substance of all that which is promised in the word. But seeing the Lord, (who in all ages of his Church ordained these holy signs and seals of his Testament, in which he bequeathed Christ and all his benefits to true believers, and their seed,) knowing our great weakness of faith in receiving these seals, hath so laboured to give us assurance, that (if we think there is any truth in him) we may be as sure that Christ and all his merits are ours, as the outward signs which we see with oureys, and our hands do handle: let us for our comfort carefully consider hereof. Not to meddle with the Sacraments of the old Testament, Circumcision and the Passeover, both which were to the people of God sure seals of the righteousness of faith, Rom. 4. 11. as the Apostle speaketh of Circumcision; and doth as truly belong to all the Sacraments of the old and new Testament: this one Scripture might sufficiently assure any, that he truly receiving the outward seals according to God's appointment, should as certainly be partaker of Christ and all his benefits, (which are the things sealed) as he is partaker of the outward seals: the certainty whereof depends on God's truth and faithfulness, as in his word, so in the seals thereof; who doth as truly give that which he promiseth and sealeth, as he doth freely give any promise or seal. We do justly account him no honest man, who will not be as good as his word; much more him who will seal a covenant, and yet not perform it. Be it fare off then, from any Christian to impute this to God, that he gives vain words and seals, and doth not as truly give that which he promiseth and sealeth. But the sole cause why many who come to the word and Sacraments, Why many profit not by the word & sacraments. are not partakers in them of Christ, who is truly on God's part offered in them, is this; That they do not inwardly by faith receive that which is promised and sealed, as they do outwardly receive the word and seal. It shall be our wisdom then whensoever we go to the word and Sacraments, specially to labour for faith, that thereby we may as truly receive Christ in them offered, as we do receive outwardly the word and seals thereof. For the receiving of the word we have said enough. Now for our Sacraments, Few profit by Sacraments. I cannot sufficiently bewail the universal abuse of them, which is so grievous, that they being by God in love left to his Church, as a special means to further their salvation; so many are by their unworthy receiving of them, made more guilty of condemnation: which comes to pass, not only by that gross profaneness, which is in all carnal Protestants, who only for custom, Law, or credit, come to the Sacraments, without any knowledge or conscience: 2. But in many of some better sort, who have some care for their souls, there is either such ignorance, or negligence, that they never did worthily receive the holy seals: and therefore never found the sweet fruits of them. 3. Yea (that which is more to be lamented) this may be found in not a few of those who have received true grace, and be indeed God's children, to whom only these seals of right do belong: yet these seldom or never attain that comfort by the holy Sacraments, which indeed they ought and might, were not the fault in themselves. For proof hereof, I require every one, who would see the truth of this complaint, to examine himself in this question, what sensible good he hath received by his Baptism. For my part I have demanded this question of many (who were of good esteem in the Church) who had little to say in this point; and I make no doubt, but the like may be found in many others, who are to seek in this matter; so fare off be they from enjoying that great gain, which is to be got hereby: which in special consists in these two, first, that by our baptism we be more assured of our salvation by Christ; and secondly, that thereby we be more 〈…〉 lead a godly conversation; both which be evidently the fruits of true baptism. The same may be said of the Lords suppo●, which in a further do 〈◊〉 to assure us of our growth in grace, and small perseverance 〈…〉 how few come from the communion so sure of Christ and all his benefits to be theirs, as the woman married at the Church doth come home assured of the man whom she hath married, and all his to be hers, for her use and comfort? Yet I 〈…〉 thus, and it cannot 〈◊〉 but our 〈◊〉 when it is 〈◊〉 so. If I were demanded what I conceive to be the chief cause, why it is not thus, Want of forth. I would say, want of Faith, which ariseth in many from want of clear light to see God's mind in ordaining these Sacraments. In some 〈…〉 slight account they make of these. And in the best sort of these, from the sight of their unworthiness, which makes them fear that they cannot be made partakers of so great a benefit. For whose sake I specially writ these, to help their weak faith that thereby they may, find this benefit. To which purpose, I would have well considered, that which before was touched concerning God's intention in ordaining these holy signs & seals, Right end of seals. (which we call Sacraments) which was to help our weak ●aith; that whereas the Lord having in his word, made unto us sinners many promises of alg●ace in Christ, which (if the fault were not in ourselves,) might be sufficient to uphold our faith in the assurance thereof, yet he seeing how slow of heart we are to believe his word, did for the confirmation of our faith give us, these outward and visible pledges of his love, that we knowing him to be faithful, may be more assured: yea put out of doubt, that we shall as certainly be made partakers of Christ himself, and all his merits, as we are of the outward signs of his covenant; as Gen. 17. 10. This is my covenant, which ye shall keep between me and you and thy seed after thee▪ Every 〈…〉 child among you shall be circumcised. And very oft that which properly belongs to the things sealed, is given to the outward seal, to show that on God's part they be never parted. For this cause were the Lords people commanded to circumcise the foreskin of their 〈◊〉; Deut. 10. 16 and the Lord promised that He would circumcise them hearts, jer. 4. 4. and the heart of their seed, Deut. 30. 6. The like is said of Baptism, Rom. 6. 3. That we are buried with Christ by Baptism, Col. 2. 1. and for this cause it is called Baptism of 〈◊〉 for remission of sins. Mar. 1. 4. And our sins are said to be washed away, Act. 22. 16 and that Baptism saveth. Heb. 10. 22 All which belongeth to the blood of Christ, 1 Pet. 3. 21. as 1. joh. 1. 7. (that is, All his sufferings) which doth wash and 〈◊〉 us from all our sins. Reu. 1. 5. And in this sense our Saviour Christ saith, We must be 〈◊〉 of water, joh. 3. 5. that is, be made Gods children by receiving Christ, as joh. 1. 12. The like is said of the Lords Supper, when our Lord jesus did ordain it, he speaking of the bread, Mat. 26. 26 28. said: This is my body, and of the wine: This is my blood of the new Testament; meaning that these outward signs and seals were most sure & certain pledges of his body and blood, which he did as truly give to be spiritual food, as he gave the bread and wine to be bodily food to every believer. And for the same cause, the Apostle saith. The cup of blessing which we bless, 1 Cor. 10. 16. is it not the Communion of the blood of Christ? The bread which we break, is it not the Communion of the body of Christ? for that we do as certainly communicate▪ with the body and blood of Christ, that is, whole Christ & all his merits in the Sacrament, as ●ee with the rest of God's people do communicate in the bread and wine. And to conclude with this testimony of the Apostle in the 12▪ chap. vers. 13. He speaking of both Sacraments saith, 1. Cor. 12. 13. For by one Spirit, we, all are baptised into one body, whether we be I●wes or Gentiles, whether we be bond or free; and have been all made to drink into one spirit. In which, as in all the former, we see that true grace is given to the outward seals, not for that by the bare work wrought, the outward receiving of the signs doth give grace, which is proper to Christ, and his merits sealed by the outward signs; but to teach and persuade that God for his part doth unseparably join these graces with the signs, and as truly give the one as the other. The use whereof is this, Application. that What God hath joined, we do not separate, but that we be persuaded by all these witnesses, that we receiving these holy Sacraments according to God's appointment, shall as surely have Christ and all his benefits to be ours, as we have the outward seals thereof: were we thus persuaded, we would more cheerfully come to the Sacraments, more carefully prepare ourselves to be meet partakers of them, and should find more fruit by them, then usually most do. This than must be the labour of all that would enjoy the benefit and comfort of God's holy Sacraments, so oft as they approach unto them, to set before them, both the mercy of God in ordaining these for the strengthening of our faith, and withal his faithfulness in freely bestowing on us, that which he offereth and sealeth unto us in these outward seals: namely, Christ and all his benefits to be ours for our present comfort, quickening and strengthening, and for our everlasting salvation. And this shall suffice for this third general point, how we may cheerfully serve the Lord in all good duties which he requireth of us, being assured by faith, that he will both assist us by his Spirit, to perform them (at least in some measure) according to his will, and also accept at our hands our poor and weak obedience, which we shall offer up unto him in the name of his Son Christ jesus. THE FOURTH GENERAL HEAD, OF LIVING BY FAITH IS CONCERNING AFFLICTIONS. WE are now in the fourth place come to afflictions, which as they be the lot of God's children, so we find them heavy to bear, and such as much hinder the comfort of many poor souls: in such sort, that if we be not heartened to bear them with patience and quietness, we shall never be able to hold out our Christian course unto the end, with any comfort to ourselves, or good example to others. Many hindered by afflictions. Lamentable proof hereof all ages have afforded. In that many who in the fair sunshine of the Gospel, made a good profession; When troubles and persecutions came, than they went back and with Demas embraced this present world, 2. Tim. 4. 10. 16. as many others did forsake Paul at his first answer before the Emperor at Rome. Yea, it's often heard to be the complaint of many a good Christian, who served God constantly, and cheerfully, in their health and quiet estate, yet when sickness came and other crosses, they were disquieted, unsettled, and could not go on, as in times of peace and quietness. And some good reason hereof there may be alleged, that howsoever the principal end of afflictions (specially to the children of God) is to make them better every way; yet by reason of natural infirmity, which is so loath to suffer and can so hardly bear any affliction; they cannot get their minds and hearts to be fit to any Christian duty, no not to prayer, as at some other time of peace they have been: But rather be provoked to fretting, impatience, murmuring; yea in greatest extremities to despair, and seeking many unlawful shifts to get out of their troubles; these with sundry the like, be the hurts which come by afflictions, when we be not well armed to bear them, and instructed how to make the right use of them. By all which we may see, what need we have to be strengthened against all the discouragements, and other hindrances: we meet withal in afflictions; No help but by faith. which we shall plainly see, can by no other means be attained, then by faith; whereby we may boldly rest upon God for his direction and assistance, how to bear and profit by all our afflictions of what sort soever. This is that which now I undertake to show; how we may live by faith in all afflictions, so as they shall in no sort hinder us in our course of Christianity, but rather further us, till we attain unto the end our course in God's kingdom. Wherein I intent to say less than otherwise I would, for that since I took this work in hand, I have light upon a Treatise of Mr. Bifield, Mr. Bifield of promises. called The Promises: wherein he shows both plainly and sound, how a godly Christian may support his heart with comfort, against all the distress, which by reason of any afflictions, or temptations can befall him in this life. To which Treatise, I refer all who desire to be further satisfied in this matter. But seeing I had (before I saw his book) gathered out of the Scriptures, both those promises, and many more concerning afflictions; I will proceed as I have begun, to show the use of faith in all manner of outward afflictions, belonging to this natural life; how we may be armed to bear them patiently, and made able to profit by them. Of inward troubles in the three former points. For inward and spiritual troubles of mind, which arise from doubts of God's favour, and of our salvation by Christ, as also of such griefs as rise from our infirmities, either unableness to mortify our sins: or very weak performance of all holy duties; I have sufficiently spoken in the three former general heads of this Treatise, how we are to live by faith in all of these. Therefore here only I intent to gather out of the Scriptures, such sweet comforts, as God hath plentifully set down for our comfort in all the outward crosses, Now of outward. whereto we be subject, while we live here in this vale of tears, that so we may better hold out unto the end. In setting down whereof, Order in handling afflictions. to keep some order, for our better help in making use of them. Our first ground of comfort, 1. ariseth from hence, that all our afflictions come directly from God, by what means soever. The second is, 2. to observe in what manner the Lord doth afflict us his children, that is, most wisely in all respects, and most lovingly. 3. The third, to what ends, namely his own glory: example to others, and our own good. 4. The last is, that he will both help us in them, and give us a good end of them. For the first, that all our afflictions come from God, as the supreme judge and disposer of them, needs not so much proof of the truth of it, as due consideration to make the right use of it. It is said by the Prophet, Amos 3. 6. Shall there be evil in a City, & the Lord hath not done it; meaning of the evil of affliction not of sin; further, than it is a punishment of sin. So likewise the Prophet Hosea 6. 1. Come let us return unto the Lord, for he hath torn, and he will heal us; he hath smitten, and he will bind us up. And this is manifest in that common speech. The chastening of the Lord; so often used, especially Heb. 12. 5. &c In which one Scripture be contained many special consolations, against all manner of afflictions, as we shall see every one in his place: here only I would join this with the former; that as all the afflictions which Gods children do suffer, come from the hand of God, Afflictions be common to all God's children. so he spareth none of them, but as it is said, verse 6. He scourgeth every son whom he receiveth, and verse 7. What son is he, whom the father correcteth not; and more to like effect both there and elsewhere. Application. Both which, that all our afflictions come from God, and that he dealeth so with all his children, may minister much comfort unto us in all our afflictions; first, seeing what God doth, must needs be good, how evil and bitter soever it seems to us: Yea, Psal. 39 9 we must hold our peace, because he hath done it. Although we cannot see any reason thereof, yet we may be sure the Lord doth never correct his children, but he seethe just cause so to do. As the Prophet David plainly professeth: Psal 119. 75. I know oh Lord that thy judgements are right, and that thou in faithfulness hast afflicted me. But more, seeing God who correcteth us is our Father, we may much more comfort our hearts in all that he sends, that he will never send any cross, but such as shall be for our good, as we shall more see. And seeing this is no other than such, as befalls the rest of God's children. As the Apostle Peter affirmeth, saying. 1. Pet 5. 9 Knowing that the same afflictions are accomplished in your brethren that are in the world. Yea more, seeing God did not spare his own Son, but he was a man of sorrows and acquainted with grief. Yea smitten of God and afflicted, as Esa. 53. 3, 4. These should much more make us willing to bear the cross, yea and much the rather, seeing it is the way to glory, as more hereafter. But this will yet be more effectual for our consolation in all troubles, In what manner God correcteth his, in Wisdom, Love.. if we shall advisedly weigh in what manner God dealeth with his children, when he corrects them, which as it is every way and in all repects very well, so this may epecially be seen in these two: In wisdom, and love, both which well regarded, will make us much more willing to bear any thing at God's hand, and to look for some good issue out of all the afflictions which he shall lay upon us. Although those two divine properties in God be unseparably joined together in all his dealings with his own children. Both joined. Yet, it shall much more increase our comfort in any affliction which befalls us, to consider them apart: and first that we may behold how wisely God ordereth the matter in all his chasti sements upon his own children. Most wisely. This may sufficiently be seen in these two. With meet corrections in just measure. First that God doth chastise his with most meet corrections: and secondly, in just measure. The fitness of God's correction stands in this, that God knoweth all circumstances, both when and how to chastise his children, and so accordingly dispenseth this spiritual Physic, as he seethe most fit for the good of the patiented, and quality of the disease. This me thinks may be well gathered out of that comparison, which the holy Ghost makes between our natural parents, and our spiritual Father in correcting their children, saying: Furthermore, Heb. 12. 9, 10. we have had the fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection to the Father of our spirits and live. For they verily, for a few days chastised us after their own pleasure, but he for our profit, that we might be partakers of his holiness. Wherein besides other differences, this is manifest, that earthly parents, oft correct their children after their own pleasure, to satisfy their will, not so respecting wisely, what might be every way best for them: but God our heavenly Father, in great wisdom considereth with what correction, and when to chastise his, so as may be most for their profit; yea the best profit, to repair his Image of holiness in them, which is a chief end and use of all afflictions, as we shall hereafter see. This wisdom of God in chastising his children, may clearly be seen in the histories of all ages of the Church. Memorable is that of the children of jacob, Gen 37. 28. who moved with envy, sold joseph their brother into Egypt and deceived their old father, verse 33. 42 who thought that an evil beast had devoured him. Whereat the Lord holding his peace for many years, they were quiet, all was well. But afterward the Lord took a fit season and means to make them see their sin, namely, by their brother joseph, who (though they knew him not) roughly handled them, accused them for spies, cast them into prison, and many other ways sorely grieved than: then their guilty consciences could make them confess their sin, and say. We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear: therefore is this distress come upon us. And another time judah confessed to joseph, what shall we say unto my Lord? what, shall we speak? God hath found out the iniquity of thy servants. The like course did the Lord take with David, 2. Sam. 12. 15. in correcting his grievous sins in the matter of Vriah: both by the death of the child so borne in adultery, and by the fact of Absalon, not only rising up in rebellion, 16. 22. to drive him out of his kingdom, but openly before all Israel defiling his wives & concubines, as was denounced by Nathan unto him. So likewise the Lord corrected his pride in numbering the people, by that fearful plague whereof died threescore and ten thousand. 2. Sam. 24. 15. In like manner the Lord denounced his judgement against his own people. Deut. 2●. 47. Because thou servedst not the Lord thy God with joyfulness and with gladness of heart, for the abundance of all things. Therefore shalt thou serve thine enemies, which the Lord shall send against thee, in hunger and in thirst▪ etc. The Prophets also in their times, did oft foreshow like chastisements to the people's trespasses. As Haggai and Malachy: Because they were sumptuous in their own houses, and neglected the Lords house, therefore the Lord sent a great dearth and scarcity among them. So for the contempt of the word, God threatened to send a famine of the word. Amos 8. 11. The same might we see in God's dealings with ourselves, if we would observe them. When we set our affections on any thing too much, whereby our hearts be stolen from God, whether they be persons or things, pleasures or profits; It is usual with the Lord, either to take them from us, or to make them bitter unto us, that we may less esteem them, and have our hearts free for better things. The comfort which we are to take by this wise dealing of God with us, Application. is this, that as we know all afflictions to God's children, to be Physic, to cure their corruptions; so knowing also they all come from so wise & skilful a Physician who cannot err, but always sends such Physic, and in such season, as shall surely do us good. This must make us not only quietly to bear them, but to be thankful to God for them, and to labour to be the better by them. But this will more appear, if we shall well consider God's wisdom, in moderating all his chastisements, both for the measure and continuance of them, 2. In measure. so as may be most fit, both for the strength of the patiented, and quality of the disease: both which may be showed in all the afflictions which God layeth upon all his children, though he chastise some much more severcly and holdeth the rod longer upon them, then upon others, who either have not so much provoked the Lord, or be not so able to bear the hand of the Lord. This is plainly taught by the Apostle, 1. Cor. 13 saying, There hath no tentation taken you, but such as is common to man. But God is faithful, who will not suffer you to be tempted above that you are able but will with the tentation make way to escape, that ye may be able to bear it. In which one sentence, we have these special encouragements, to bear such afflictions, as God our heavenly Father shall lay upon us; first, that God deals no otherwise with us then with others, even of his own children (whereof before;) secondly, that God never over-loadeth his, but wisely moderateth the burden according to his strength that bears it. And this he doth according to promise most faithfully: nothing shall move him to deal otherwise: yea more, God will so assist us by his Spirit, to endure and bear, that in due season we shall have a good end and deliverance out of all: which if there were no more might be sufficient to uphold us from sinking in any trial, though never so great. But because the Lord well saw how hardly we be persuaded hereof, and be ever thinking our burden too heavy for us to bear; therefore the Lord is fain oft to beat this into our minds and memories, as El●hu told job, job 34. 23. That God will not lay more on man than is meet, that he should enter into judgement with God: and so much the Apostle Peter intendeth when he saith, that the faithful did greatly rejoice in their salvation purchased by Christ, Though for a season they were in heaviness through manifold temptations, 1. Pet. 1. 6. yet he addeth (if need be) meaning that this is never, but when God seethe needful in all respects, for this cause also doth the Prophet Esay notably set out this wise dealing of God with his people, Esa. 27. and with the wicked, comparing these to thorns and briers, but his people to a vineyard, which the Lord did keep and water every moment, lest any hurt it. Verse 3. As for the briers and thorns, he would burn them together: And thereupon saith, Verse. 7. Hath he smitten him, as he smote those that smote him, or is he slain according to the slaughter of them that are slain by him. Verse 8. In measure, when it shooteth forth, thou wilt debate with it, etc. Which I understand, that whereas God will stub up as thorns by the roots, and cast into the fire the wicked adversaries of his Church, he will but shred and prune as a vine his Church, that they may bring more fruit, as our Saviour plainly speaketh: john 15. 2. And more plainly doth jeremy 46. 28. and 30. 11. say. Fear thou not O jacob my servant, saith the Lord, for I am with thee for I will make a full end of all the nations, whither I have driven thee: But I will not make a full end of thee, but correct thee in measure, yet I will not leave thee wholly unpunished. Wherein we see great odds, betwixt Gods dealing with his children, and with the wicked whom he utterly consumeth, when he most wisely moderateth the corrections of his children, that they may better bear and profit by them, which must needs allay the sharpness of them if well considered. And this no doubt was that which the Prophet David and jeremy so earnestly begged of God, Psal. 6. 1 that he would not correct them in his anger, jere. 10. 24 neither chasten them in his hot displeasure. But with judgement, that is, most wisely considering what they were able to bear, lest otherwise they should be consumed and brought to nothing. This wisdom of God in chastening his children, as it manifesteth itself in the measure of the burden laid upon them: God's wisdom in moderating the continuance. so also in moderating the time of the continuance of it, lest it should be over tedious, and make them faint and give over. Hereof the Prophet David had great experience, as he oftentimes professeth. Psal. 30. 5. For his anger endureth but a moment, in his favour is life, weeping may endure for a night, but ïoy cometh in the morning. Psal. 103. 9 He will not always chide, neither will he keep his anger for ever. Psal. 129. 3. For the rod of the wicked shall not rest upon the lot of the righteous, lest the righteous put forth their hands to iniquity. The Prophet Esay in the name of the Lord professeth the like. Esay 10. 25 For yet a very little while and the indignation shall cease, and mine anger in their destruction, and Chap. 26. 20. Come my people enter into thy chambers, and shut the doors about thee, hide thyself as it were for a little moment, until the indignation be overpassed. and 54. 7, 8. For a small moment have I forsaken thee, but with great mercies will I gather thee. In a little wrath I hide my face from thee, for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy redee●●er, and 57 16. For I will not contend for ever, neither will I be always wroth, for the spirit should fail before me, and the souls which I have made. Likewise the Prophet jeremy in his time, witnesseth the same in the name of the Lord, jere. 3. 12. saying. For I am merciful saith the Lord, and I will not keep anger for ever, and to the same effect. Ezek. 16. 42. So will I make my fury towards thee to rest, and my jealousy shall departed from thee, and I will be quiet, and will be no more angry. Notable to this purpose is that of the Prophet, Micah 7. 18. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgressien of the remnant of his heritage! he retaineth not his anger for ever, because he delighteth in mercy: and to conclude with that of the Apostle. 2. Cor. 4. 17. For our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Thus may we behold Gods wise dealing with his children in all his chastisements, Application observing the fittest seasons, and just measure both for the quantity of the correction and for the continuance thereof, all as is most agreeable to the strength of the patiented, & quality of the disease, which if it be believed, must needs in further degree make us contented to bear the hand of the Lord, and neither to fret at, nor faint under any affliction, which the Lord so wisely doth order for our good every way. And therefore so oft as we shall find any affliction to lie heavy upon us, either for the greatness of it, or long continuance in our feeling: so oft let us run to some of these promises, wherein the Lord assureth us, that he will lay no more upon us, than we shall be able to bear; and will suffer no affliction to lie longer upon us than shall be needful and for our good, that thus resting upon God's word, we may weight God's leisure for our ease and full deliverance. For our better furtherance herein, God's loving dealing with his in affliction. we are to consider Gods loving and tender dealing with his children in all their afflictions, which is plentifully set set forth unto us in the holy Scriptures, both by many comparisons, express testimonies, and examples, all little enough to hold us up from sinking, if the affliction seem great or long, in which we are ready to fear God forgetteth us, or at least doth not pity us. For this cause the Lord is said to be a Father of the fatherless, Psal. 68 5. and a Iudg● of the widows. And Psal. 103. 13. Like as a father pitieth his children, so the Lord pitieth them that fear him. For he knoweth our 〈◊〉, he remembreth that we but dust. Yea more; The Prophet Esay 49. 13. etc. notably sets out this comparison in God towards his afflicted people, saying, Sing O heaven, and be joyful O earth▪ and breaks forth into singing O mountains: for God hath comforted his people, and will have mercy on his afflicted: But Zion said the Lord had forsaken me, and my Lord hath forgotten me. Can a woman forsake her sucking child, that she should not have compassion on the some of her womb. Yea they may forget, yet will I not forget thee. So David, Psal. 9 18. For the needy shall not always be forgotten, the expectation of the poor shall not perish for ever. To the same purpose he said to God. Psal. 31. 7. I will be glad and rejoice in thy mercy▪ for thou hast considered my trouble, thou hast known my soul in adversity. And Psal. 38. 9 Lord my desire is before thee, and my gr●●●ing is not hid from thee▪ And to the same end it is said, Ps. 56. 8. Thou tellest my wanderings, put thou my tears into thy bottle, are they not in thy book: which shows such tender compassion, that he was so affected with the calamities of his servant, that he most narrowly observed every one: yea, he made so precious a reckoning of their griefs and sorrows, that not a tear fell to the ground, but he kept them in memory (as men preserve precious liccours in bottles) that in due time he might comfort and secure them: For which cause it is said, Psal. 116. 15. Precious in the sight of the Lord is the death of his Saints. And to like effect. Esa. 63. 9 In all their affliction he was afflicted, and the Angel of his presence saved them, in his love, and in his pity he redeemed them, and he bore them, and carried them all the days of old. Wherein (as in many other places of Scripture, for it would be to long to recite all) we may see most admirable Application. compassion in Almighty God towards us in all our afflictions, that even as the bowels of a tender hearted mother are moved within her, when she seethe her child in any peril; so is the Lord troubled, to see his children in any extremity, that he doth as much pity them, and is as ready to secure them, as if his bowels were moved within him, Mat. 14. 14▪ which was in very deed so in our Saviour Christ in his humanity, Mark 1▪ 41 and 6. 34. as is * often testified of him in the holy story. This should yet more comfort us in all our afflictions, that he who is God over all; of such infinite power to help, both whom he will, and how, and when it pleaseth him, is so tenderly affected towards us, that he doth not only take special notice of all our grievances, but doth after a sort, even as a tender mother suffer with us, and by his Spirit doth bear the burden of our infirmities with us, as it is said, Rom. 8. 20. This compassion of the Lord (if well weighed) must needs allay the heat of such fiery trials as God's children do oft fall into, and make us more patiently endure whatsoever so tender hearted a Father shall lay upon us. And therefore these promises in which Gods loving and compassionate dealing with his, is set forth unto us, must be oft in our mind and thoroughly thought on, that in time of need we may rest upon them, to find like favour at the hands of our most loving Father. And th●s shall suffice for this second ground of comfort in all afflictions taken from the manner of Gods dealing with his, as in great wisdom so in like love. 3. Ground of comfort in afflictions from the ends of them. We are now in the third place to consider what be the worthy ends, why God so exerciseth his children to bear the cross, even from their youth to their old age, these we heard be generally three. First, glory to God, secondly example to others, third profit to ourselves: all which should strongly move us to be so fare from repining to suffer them that we should rather rejoice and be glad, as our Saviour exhorts his Disciples, Math 5. ●1 ●2. and the Apostle james 1. 2. which was often practised by the holy servants of God. Acts 5. 41. And Paul and Silas in the prison Sang praises unto God. Act. 16. 25. We read also of Paul how he took pleasure in infirmities, that is bodily, not spiritual; as himself expresseth, in reproaches, in necessities, in persecutions, 2. Cor. 12. in distresses for Christ's sake. In all which it cannot be doubted, but that the chief cause of this rejoicing in afflictions was this, that their sufferings made so much for God's glory, and the good of God's Church, who were greatly confirmed in the truth, Phil. 1. 14 made bold to profess it, and ready to suffer for it) besides the manifold benefits themselves did reap thereby. Hear I might take just occasion more largely to show how God is glorified by the afflictions of his children, whether they be sent for correction or for trial. And likewise how these afflictions serve many ways for the good of others: both which should and oft do make God's children more contentedly to bear them. But seeing nothing can more prevail with our frail nature, to make us take such an unpleasing potion or biting corasive, than the certainty of the good it will do us; therefore we will now consider what be the chief benefits which God promiseth, Chief Benefits by afflictions. and his spirit worketh in the hearts of his children by afflictions. Among all which this is most general, Blessed▪ that they be blessed whom the Lord correcteth, as job 5. 17. Behold, happy is the man whom God correcteth, therefore despise not the chastening of the Almighty. The like jam. 1. 12. 5. 11. Psal. 94. 12. Blessed is the man whom thou chastenest O Lord, and teachest him out of thy Law, that thou mayest give him rest from the days of adversity, until the pit be digged for the wicked. In the same sense it is so oft said, Pro. 3. 12 whom the Lord loveth he correcteth, even as father the son, 11. in whom he delighteth. Where this use is made of it, not to despise the chastening of the Lord, neither to be weary of his correction. Which is to like purpose repeated, Reve. 3. 19▪ Heb. 12. 5, 6. etc. David also professeth the like. It is good for me that I have been afflicted, Psal. 119. 71. that I might learn thy statutes. In all which and the like is Use. plainly declared, that how bitter soever afflictions be to our feeling, yet to God's children they be very profitable means, and so marks of happiness and special tokens of Gods fatherly love, and therefore so to be accounted of, and with thankfulness to be received. The same is said of all the sufferings which Gods children endure for righteousness sake, which though they greatly differ from chastisements for sin: yet seeing they be bitter to our taste, and oft sore afflict us, we have need to be heartened to bear, and directed to make the right use of them. For this cause the Lord doth pronounce them Blessed that thus suffer, Mat. 5 10. 11 which in all former ages of the Church, Luke 6. 22. hath made the faithful to suffer patiently and cheerfully for righteousness sake, 1. Pet. 3. 14 4. 14. and so must it move us, that so we may glorify God in our generation, as they have done in theirs. But for our better encouragement herein, let us more particularly consider some of those benefits, which Gods children do obtain by afflictions. These are fitly drawn to three heads by the Prophet Daniel, Chap. 11. 3. Benefits by affliction. Who soreshewing the afflictions which should happen to God's faithful people, vers. 33. That they should fall by the sword, and by flame, by captivity, and by spoil many days vers. 35. he addeth. And some of them of understanding shall fall, to try them, and to purge them, and to make them white. Meaning hereby that these were the three chief ends why God sent such afflictions on his own children. First, to take trial of them, what dross of corruption, and what sound metal of grace was in them. Secondly, to purge out that corruption which was found yet remaining in them. The third, to make them more beautiful and shining in grace, all which should turn to the glory of God, to the good ensample of others, and to their own comfort. For the first, Afflictions be trials. they be trials of our strength and weakness, what faith and patience we have in bearing them, what love we bear to God who sends them, and what we be the better by them. This is oft in Scripture set out by this compar●son of gold and silver tried by the fire, So, Zach. 13. 9 Speaking of the remnant of God's people, who should be reserved out of that general destruction saith. And I will bring the third part thorough the fire, and will refine them as silver is refined, and will try them as goldis tried: the effect whereof follows. They shall call upon my name, and I will hear them. I will say it is▪ my people, and they shall say the Lord is my God. So, jerem. 17. 10. Complaining of the deceitfulness and wickedness of the heart to be exceeding, saith. I the Lord search the heart, I try the reines, to give every man according to his ways, and according to the fruit of his doings, hereof Solomon speaking more generally. Prou. 17. 3. says, The fining pot is for silver, and the furnace for gold, but the Lord trieth the hearts. But more specially to the present purpose is that of 1. Pet. 1. 6, 7. where he showeth that the end of those manifold temptations, which for a season made sad the hearts of God's children, when need required was this. That the trial of your faith being much more precious then of gold that perisheth▪ though it be tried by fire, might be found unto praise, and honour, and glory, at the appearing of jesus Christ. And therefore chap. 4. vers. 12. he exhorts them; Beloved, think it not strange concerning the fiery trial, which is to try you, as though some strange thing happened unto you. But rejoice, in as much as ye are partakers of Christ's sufferings, that when his glory shall be revealed; ye may be glad also with exceeding joy. To like effect the Apostle james 1. 2. exhorts; My brethren count it all joy, when ye fall into diverse temp●tations; knowing this, that the trying of your faith worketh patience. Many more Scriptures might to this purpose be alleged. In all which may be seen, Application. that this is one special benefit of the afflictions of God's children, that by th●se may be made manifest as to others so to themselves, what dross of sin and pure metal of grace is in them. It's not to be doubted, but God knows perfectly what is in them yet he is said oft to prove them, that he might make known what was in them, both good and evil: whereby as he would raise up glory to himself: so likewise he would draw out much good to themselves, and to others by their example, as may well be gathered out of that one place, Deut. 8. 2. 3. Deut. 8. 16. where Moses speaking of God's marvelous providence over his people in the Wilderness, saith; who fed thee in the wilderness with Manna▪ which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end. We have da●ly experience, Many judge amiss of themselves. how foolishly many deceive themselves: some, and they the wor●er sort, promise to themselves more strength of faith, patience, love, & other like graces, than indeed they have, which when they come to trial, find it fare otherwise, to their just shame, and yet amendment, if they belong to God. Others, indeed better (though they see it not for want of experience) much mistrust themselves, who being brought to the trial, well approve themselves to have sound faith, and so other good graces accompanying the same. Memorable examples hereof all the stories of the Church set forth unto us in all ages, among which that is famous in the Book of Martyrs, of Mr Laurence Saunders, who in the beginning of the Reign of Queen Mary, seeing the alteration of Religion, manifested his great fear to suffer Martyrdom unto Doctor Penington, who being a big fat man, said, he would see every drop of his grease melted, before he would forsake the truth. Yet after he shamefully yielded, and master Saunders constantly professed the truth, and suffered Martyrdom very cheerfully. Again, Godly misjudged by the world. as by these trials, the faithful grow to know themselves better, which is of good use: so on the other side, whereas it is the common lot of God's people, to be hardly thought on, & by many worldlings thought to be no better than themselves. But as Satan accused job, job. 1. 9 11. that he did not serve God for nought, and that if he should afflict him he would curse God to his face, so say they, if these professors (as they in reproach call them) were in such case as others, in great distress be, you should soon see what they would do I warrant you, they would be as impatient and take as bad courses to shift for themselves as others do. But when God calls forth his children to sore trials, as specially to Martyrdom, to suffer patiently and with rejoicing great torments, than the world is constrained to confess as the Centurion did of Christ; Luc. 23. 47. Certain●y this was a righteous man. So then we see this one just cause of comfort in our afflictions, that by these trials as God hath the glory of his graces in us, we have the better proof and comfort of them, and others be constrained to conceive and speak better of us. In which respect we are bound better to bear them, and to bless God for them. Another special benefit which we reap by all kind of afflictions is this, Second benefit by afflictions, is to purge sin that they be made by God's blessing effectual means to purge out that sinful corruption which grows in our nature, unless by these and other like means it be daily purged out; In which respect afflictions most aptly be compared to Medicines, for so indeed they are to all God's children, most sovereign means to kill their spiritual diseases, in that they do drive them more to search out their sin▪ make them more weary of them, and as to seek pardon for them, so more to endeavour to overcome them, all which be worthy fruits of affliction, plentifully set out unto us in Scripture, both by precept and practice of the faithful. Nothing more common then to call God's people to repentance, which contains all these by God's judgements either threatened or executed. That this aught to be, cannot be denied, but that we shall be thus purged by our afflictions is most doubted, and therefore we find not such comfort in afflictions as otherwise we should, if we might be sure to reap this fruit by them for our comfort, wherein I know not what can be greater than that which the Apostle saith, Rom. 8. 28. Also we know that all things work together for good to them that love God, to them that are called according to his purpose; where, in one word he saith as much as may be desired or conceived, that all afflictions (for of them specially he speaketh) how many or great soever they be, shall by God's blessing as means by him appointed, procure and further our chiefest good, that is, the welfare and happiness of our souls, a principal part whereof is the purging of our souls from sin (which is the sole cause of all our misery) which benefit by afflictions, though it be most excellent, yet it is no less sure and certain, as appears by the Apostles own words, saying (we know) that is, not only I and you, but all the faithful people of God, have good proof of it by daily experience, and therefore cannot doubt of it, that all our afflictions shall turn to our good, which because it is (in time of sore afflictions) so hardly believed. I will make it manifest by one undeniable reason, that it cannot otherwise be but that whatsoever befalleth Gods children, shall most certainly make for their good. Which is this, seeing God did from all eternity of his own good will choose them to be heirs of glory, and ordained that all things which should befall them, should serve to that end, than whatsoever comes to them shall turn to this their chief good, otherwise God should either change his will, or be not able to do that which he determined to do, neither of which can in any sort be said of God, and therefore it cannot possibly be, that any affliction upon God's children should turn to their hurt, but all of them must needs turn to their good. This one Scripture (if there were no more) may sufficiently assure us hereof, and so persuade us, more contentedly to bear them. But as this doth more generally set out the fruit of afflictions: so in other places this fruit of purging us from our sinfulness is more specially declared, as Dan. 12. 10. like to that before of Dan. 11. 35. Many shall be purified, made white, and tried. So Esa. 1. 25. the Prophet denouncing Gods fearful judgements against the wicked rebellious jews, vers. 24. addeth this as a blessing to the Church; And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy sin▪ meaning their dross of sin, which corrupted the purer metal of grace. And to like effect, Chap. 27. setting forth God's different dealing with his beloved, above their wicked enemies in their afflictions, adds this in vers. 9 By this therefore shall the iniquity of jacob be purged, and this is all the fruit to take away his sin. This also is part of that which is said of our Saviour Christ, john. 15. 2. that every branch which beareth fruit, he purgeth it that it may bring more fruit. And how should Gods chastising us, keep us that we be not condemned, 1 Cor 11. 32. if it did not weaken our sins, the sole cause of condemnation. But I will spare many more places to this purpose, as Prou. 20. 30. Psal. 119. 67 71. Esa. 4. 4. etc. I will only show thet ruth hereof in a few examples for many; most famous is that of Manasseh, who exceedeed in sin all that ever I heard of to be saved: yet it is said of him when he was in affliction, 2 Chron. 33. 12. he besought the Lord his God, and humbled himself greatly before the God of his fathers 13. And prayed vn●to him, and he was entreated of him and heard his supplication etc. After which follows how many things he reform. Which is a special example of this fruit of afflictions, the more to stir us up to look for the like. The same may beseen in the Prophet David, Psal. 32. and else where oft. But to leave all particular persons in whom this is to be seen that by their afflictions they were brought to repentance. It is observed to be the ordinary practice of God's people in their afflictions, to seek to God in prayer, and to turn from their sin, 1 Kin. 8. 35. as Solomon shows in his prayer to God. And Esa. 26. 16. professeth the like, saying; Lord in trouble have they visited thee, they poured out a prayer when thy chastening was upon them. Yea, God himself, Hos. 5. 15. saith no less; I will go and return to my place till they acknowledge their offence, and seek my face, in their affliction they will seek me early. Thus we see this point sufficiently proved, that afflictions be special means to purge us from sin, in which regard they should be more welcome unto us, and not so unkindly entertained as usually they be. But before we make further use hereof, Third benefit by affliction. Stir up grace. seeing the third benefit by afflictions, namely, to make us white (as the Prophet speaketh, Dan. 11. 35 12. 10 that is, beautiful and shining in grace) is never parted from the former (if either of them be in truth) I will though more briefly manifest the truth thereof, and let us see what helps afflictions be by God's blessing upon them, to quicken and stir up God's graces in his children. This is evidently said Heb. 12. 10. that whereas our earthly parents chastened us after their own pleasure, God our heavenly Father chasteneth us for our profit, that we might be partakers of his holiness. David, Psal. 119. 67. professeth the like of himself, saying; Before I was afflicted I went astray, but now I have kept thy Word. And vers. 71. It is good for me that I have been afflicted, that I might learn thy statutes. Esa. 26. 9 When thy judgements are upon the earth, the inhabitants of the world shall learn righteousness. As this is true in the general that the faithful be made better and more fruitful by afflictions, Afflictions stir up faith & patience. so this is most apparent in faith and patience, both which be most exercised by afflictions, and the worth of them more manifested, and magnified. For faith, the Apostle Peter 1. Epistle, 1. Chap. vers. 6. 7. excellently sets it forth, where in the former verse in a high degree he extolleth the exceeding mercies of God towards all the faithful (which although I digress, I cannot pass over, in the desire I have they may be better admired, and sought after) the words I will leave to be perused by such as desire better to weigh them. Prerogatives of the elect. The special prerogatives belonging to all Gods chosen (of whom he speaks) be these; That they were begotten of God as to be his children, so to have a living and never dying hope, purchased unto them by the whole mediation of Christ, whereof his rising from the dead was a chief part. The chief matter hoped for, is an inheritance, and that no earthly, one, which is full of imperfections and changes, but a heavenly, which is every way perfect and pure, and so lasteth without alteration for ever; whereof, that by no power they be deprived, it's locked up and kept safe for them in heaven: And lest themselves should perish before they should fully enjoy it, and take possession of it; They are kept safely by God's power, applied unto them by faith, till they attain that salvation which is prepared for them, and shall shortly be fully bestowed upon them. What heart can sufficiently be affected, either to desire these or joy in them as were meet, and so be thankful for them? yet this is it whereof the Apostle speaketh of these believers; Wherein ye greatly rejoice, though now for a season (if need be) ye are in heaviness, 1 Pet. 1. 6. through manifold temptations: 7. That the trial of your faith, being much more precious then of gold that perisheth, though it be tried with fire, might be found unto prasye, and honour and glory, at the appearing of Christ. In which Scripture, this one thing is clear, that the great worth of faith is made manifest by the fiery trial of afflictions, so that faith is as much advanced by afflictions as gold by fire. This shall suffice in a case so common, in the practice of the faithful in all ages, whose faith hath been made famous by afflictions. Take only the whole 11. Chapter to the Hebrews for a pattern, wherein is at large laid out, how the faith of God's people in all ages was made glorious by afflictions. The life of job, and David. Especially I may not forget that worthy servant of God the Apostle Paul, whose whole life, after his conversion, was full of sore affliction, yet where did we ever hear of greater faith? So that as great Battles set out the valour of a worthy Captain or Soldier, and great storms the goodness of the Ship and Anchor, and skill of the Master; so do afflictions commend the faith of true Christians. Now to show how afflictions be special means to invre to patience, Patience. I need not say much, seeing patience is the daughter, and an unseperable companion of faith, as is worthily set down Rom. 5. 1. 2. 3. 4. 5. I only cite vers. 3. where he saith; That we do not only so (rejoice in hope of the glory of God) But we glory in tribulations also, knowing that tribulation worketh patience, etc. To like effect is that james 1. 2. 3. My brethren count it all joy when ye fall into diverse temptati●ons. Knowing this that the trying of your faith worketh patience. I will content myself with these two witnesses as good as twenty, which in this case may soon be brought, and so will come to make our use of all these three benefits by afflictions. 1. That they be sent from God, to be trials to discover to ourselves and others, godly and wicked, what strength of grace and sin doth remain in us, which is many ways profitable. 2. To be effectual purgations to waste and weaken those special corruptions which most hinder our soul's health. 3. And lastly to quicken all saving graces in us, and so every way to make us better, both to glorify God in this life, and to be glorified of him in the life to come. The least of all which fruits of afflictions, Use of all these benefits by afflictions. though it went alone (if the profit and comfort it bringeth might be well prised) would move any good heart, (if lawfully they might) to desire afflictions, at least to be glad of them, when the Lord our loving Father, and wise Physician doth send them to us, how much more than when as all these shall be joined together, should we rejoice and bless God for them. There is no good Christian, but he greatly desires to be more humbled in the sight of his manifold sins, and to be comforted with the sweet feeling of God's graces in him. Yea, much more desires he to be purged from these spiritual corruptions, which take away his stomach and strength, that he can neither feed nor work as his place requires. And above all doth he covet spiritual graces, that he might shine out in a godly life to the honour of his profession, the winning of oothers, and making sure his calling and election. All which seeing they be procured by afflictious, and hardly or never without them (as that place 1 Pet. 4. 18. proveth; And if the righteous be scarcely saved. And this is the chief cause why none of God's children are without them, as Heb. 12. 6. 7. 8.) me thinks there is great reason why we should be thankful to God for them; and so labour to reap this fruit by them, that we may say and sing with the Psalmist, (as it is sweetly expressed in the Meeter) O happy time may I well say, when thou didst me correct: For as a guide to learn thy laws, thy rodded me direct. So little cause have God's children to think their condition miserable, because of afflictions, that if we will believe and practise what the Apostle Paul professed and performed, we must in a holy manner boast of our afflictions, Rom. 5. 3. as a Soldier of his scars got in battle. And as a little before we heard, 2 Cor. 12. 10. Paul did take pleasure in reproaches, in necessities, in persecutions▪ in distresses f●● Christ's sake. Thus we see what comfort we may get out of God's Word, fitly applied unto us by faith, for the better bearing of all afflictions of what sort soever. I might gather many other fruits of afflictions, as some have done, but if all be well weighed they may be referred to one of these three, and so having said sufficient of the three former grounds of comfort in afflictions. I will come to the fourth and last, The fourth ground of comfort in afflictions. which is to set out what help God hath promised us in all our troubles, that we may be able to bear them; and in due season to give us a good issue out of them. Concerning which it will be profitable to observe, that the Lord knowing our great weakness to bear the cross, and how full of distrust we be, that God will not be ready to help us, at least as we would, (both which are so often to be found in the lives of Gods faithful servants in all ages, as needs no further proof) the Lord, I say, well acquainted with this frailty of his children, hath most plentifully provided all sufficient help to support them, and therefore made so many promises to be with them in all their troubles, and secure them in all extremities, that they shall never perish, but in the end find a good end and issue out of them, to his glory, and their endless comfort. Having perused these promises, and gathered them out of the Scripture, I may boldly say they do fare exceed in number all the former, so that it would be too tedious to set them down all, I will therefore make choice of some of the chief, that we may have them ready for our use against time of need. Among all that is exceeding full of comfort which is written, Rom. 8. 26. In which chapter, the Apostle intending to teach, that nothing should hinder the happiness of those that be in Christ, whereas there be but these two, corruption and affliction, he first confutes the one, from verse ●. to ●7. and secondly the other concerning afflictions, from verse 17. to 31. And whereas it might be objected, that though afflictions were profitable to those that could endure them, yet oft they be so heavy that we cannot so much as cry to God for help as we ought: he answers, that even then the spirit helpeth our infirmities, etc. meaning that when we begin to sink as not able to stand under the burden, than God's Spirit puts under his hand to support us. Which is in so many words said Psal. 37. 24. Though he f●ll, he shall not utterly be cast down, for the Lord upholdeth him with his hand. Which is when he doth by his Spirit strengthen us with faith and patience, to wait for Gods help one way or other, either to rid us out of our afflictions, or make us, quietly to bea●e them, so long as shall seem good to his heavenly wisdom to continue them. For which cause our Saviour Christ foretelling his Disciples of many afflictions, john 14. 15. 16. which should befall them in the world, among other encouragements, he oft tells them that he will send them his holy Spirit to be their comfo●●r, who shall be stronger in them, than all their adversaries. And to the same purpose, 16. 33. telling them, that in the world they should have tribulation, he bids them be of good cheer for he hath overcome the World. Likewise the Apostle, 2. Cor. 1. 3 4. to hearten the Corinthians to endure all troubles, calleth God the God of all comfort, who comforted him and all others in all their tribulations, that they might be able to comfort others which are in any trouble. The like is to be seen almost in all the holy Epistles, in which the Saints be encouraged to suffer afflictions patiently. But to proceed, exceeding many be the places in which God promiseth to his people that he will be a sure and speedy help in all troubles, in due season ready to be found, David had great experience thereof. The book of the Psalms is full of those speeches, God ●s my 〈◊〉, my tower, my refuge, my shield and buckler, my health and strength, and many more, all tending to this, that look what help any man in danger may find in any earthly means what soever, God is the same & much more to all his people in all their necessities, bodily or spiritual. Because the faithful in all ages have stood in need of this comfort, therefore is this so oft repeated, that we in our generation may look for the like help in our need. To the same intent be many other like speeches, That God will lighten our darkness he will keep the feet of his Saints, he will not forsake them, nor forget their complaint▪ That they shall not be confounded, In time of trouble he will hide them. His Angels shall pitch about them, He will heal them and take all sickness from them They shall not fear their enemies, but God will make their enemies afraid of them, Be avenged of their enemies, That God will repent him of the evil pronounced against them, with many other of like sort and oft, more specially of removing war, pestilence, etc. The sum of all which is, Application. that into whatsoever calamity or distress God's children shall fall, though the Lord do leave them for a season, as though he did not regard it, yet he will be with them by his Spirit to help them, that they shall not utterly perish: yea rather that they shall be able with patience to hold out, till God send them a happy end and issue out of all. That this hath been Gods dealing with his beloved in all ages, needs no proof, it is so manifest. joh, David, and Paul may be sufficient to witness this, how wonderfully God was with them in all their trials▪ The other branch of this last ground of comfort is this, God will deliver. that the Lord will not only assist his under the burden of their afflictions, with all needful helps, that they may be able to bear them: but will in due season fully deliver them out of them all, which being so hardly believed, especially in great and sore afflictions, therefore the Lord hath very often renewed his promise of delivering his out of all their troubles. All of which for the most part being the fame, both in sense & words a few may suffice for many. David had great proof hereof, and therefore after a mighty deliverance (and that by a hard shiftfull of infirmity) he composed that excellent Psalm 34 where magnifying God's mercy for so great deliverance, he riseth higher to set out the like goodness of God to all the faithful, saying, verse 7. The Angel of the Lord 〈◊〉 round about them that fear him, and delivereth them▪ and verse. 17. speaking of the righteous he saith, they cry and the Lord heareth, and delivereth them out of all their troubles, and verse 19 many are the afflictions of the righteous, but the Lord delivereth him out of all. so Psalm 27. 39 40. But the salvation of the righteous is of the Lord, is their strength in the time of trouble. And the Lord shall help them and deliver them, he shall deliver them from the wicked and save them because they trust in him. These shall suffice in so clear a point: for there are none that be any whit exercised in the Scriptures but may find like testimoninies and proofs of the truth, though not always in the same words. It is fully to the same purpose, that the Apostle ●. Cor. 10. 13. comforteth them with this amongst other Arguments, that God will with the tentation make away to escape●… 〈◊〉 ye may be able to bear it, and that of jeremy 29. 11. For I know the thoughts that I think towards you saith the Lord, thoughts of peace; to give you an expected end. By these and very many other the like, it is clear that this is God's wont favour towards his Children, that though for sundry and those most just causes, he lead them into troubles, and oft leaves them a long time under them, yet he never finally forsakes them: but when the time to have mercy is come, Psal. 102. them the Lord will surely secure all his, and deliver them by one means or other, such as shall make most for his glory and the good of all his. All of which being so certain, Application. that how many and great soever, and of long continuance the afflictions of God's children shallbe, yet the Lord will never leave nor forsake them, but will be a present help in time of need, ministering all needful comforts, both outward helps and inward graces to support them, and in the end will one way or other fully set them free, and quite deliver them out of all their fears and troubles: we may see what small cause we have to be discouraged by our afflictions, or to fret and repine at them: yea rather we have most just cause to rejoice in them to bless God for them, and to labour both to bear them and to profit by them, that God may have glory thereby, ourselves may reap the benefit by them, and others may profit by our example. And thus laying all together which hath been said of afflictions, we shall find that they be no lets, but special helps as to godliness in this life, so to happiness in the life to come. Thus much for this fourth point how to live by faith in all afflictions of what sort soever. THE FIFT GENERAL HEAD, OF living by FAITH, is for earthly blessings. Thus have we in these four points handled how well God, hath provided for our spiritual life all needful blessings, that whatsoever our condition shall be, yet we may comfort ourselves in God, who as he hath promised, so will he perform, that we shall not want any thing that is good: And whatsoever doth befall us, (though never so hurtful in itself) yet it shall turn to our good in the end. Now we are come to the fift general head of this Treatise of living by faith, which concerns all earthly blessings, how we may be provided of all things needful for this natural life; which being so necessary (as we well know) that we cannot be without them, we be naturally so addicted to them, that nothing doth more take up our minds and hearts, Care for earthly is a hindrance to spiritual. than our care & labour for these, neither doth any thing more hinder our spiritual life. All which the Lord our God well considering, hath herein most bountifully provided for us, and promised unto us all needful blessings for this life, in such sort, that were we wise to see and embrace this bounty of the Lord, we should not only be freed from a world of cares and troubles, (wherewith most men be usually so encumbered, that they can find or spare no time nor travel to seek after the things which belong to a better life) but we should be so furthered by our contentment in those outward and earthly blessings, that with more cheerfulness we should run our race of Christianity, and be every way more fit to all holy duties. Let us then hear and consider what the Lord saith unto us in this behalf. General promises for earthly blessings. And first to begin with those earthly blessings, which be general, and contain all the particular blessings of this life. It may appear, that this is God's gracious intent to secure our weakness, who although we enjoy many good blessings for this present life, as health and wealth, food and raiment, and the like many, yet if we wanted but one, it would much molest us, and take away our comfort and cheerfulness in his service, for this cause, the Lord as a tender father desiring the welfare of his beloved child, bids him be a good and obedient child, and so promiseth him he shall not want any thing; So, I say, the Lord our kind and tender father bids us, as good children hearken to his voice, and to be ruled by him, and tells us we shall not want any thing that is good, as is expressly said Psal. 34. where David led by a late experience of God's mighty delivering him out of a great danger, composeth a Psalm of thanksgiving unto God for the same, wherein he provoketh all other the faithful servants of God as to praise God with him, Psal. 34. so to consider this bounty of the Lord, Vers. 3. saying; O ●ast and see that the Lord is good. 8. Blessed is the man that trusteth in him. 9 And again; O fear the Lord ye his Saints, for there is no want to them that fear him. Yea, more speaking (as I understand him) of the mighty and cruel oppressors of the world, who like devouring beasts do eat up as sheep God's poor people, Vers. 10. saith; The Lions do lack and suffer hunger, but they that seek the Lord shall not want any good thing: and to like effect much more in that Psalm, as you may read. Psal 84 11. The Lord God is a Sun and shield etc. and no good thing will he withhold from them that walk uprightly. Again, beholding how much it vexed Gods children to see the wicked prosper in this world and the godly many ways distressed, ●e of purpose made the 37. Psalm to hearten the godly against this sore tentation, which hath in all ages much troubled Gods people, as may be seen by the complaints of job and jeremy, job. 21. and many others. jer. 12. In this Psalm the Prophet doth plentifully handle this point, Psal. 37. that the state of the godly is fare better▪ even in this life, than the wicked (besides the infinite odds in the life to come) for proof whereof as he in many words sets out the short and soon fading prosperity of the wicked, so doth he more largely lay down the blessed condition of the godly in things belonging to this life. As vers. 3. Trust in the Lord and do good, so shalt thou dwell in the land, and verily thou shalt be fed. Vers. 4. Delight thyself in the Lord, and he will give thee the desires of thine heart. Vers. 5. Commit thy way unto the Lord, trust also in him and he shall bring it to pass. Vers. 1●. But the meek shall inherit the earth, and shall delight themselves in the abundance of peace. Vers. 16. A little that a righteous man hath is better than the riches of many wicked. With many other like in the same Psalm, as you may see. To the same purpose was made the 73. Psalm, where he gins, Yet God is good to Israel, and to such as are of a clean heart; and doubtless many other Psalms were made to comfort the faithful in this life, that God would be their portion and relief in all their necessities, as Psal. 16. 5. 6. Psal. 23. is wholly to the same end, which he propounds, v. 1. The Lord is my Shepherd, I shall not want; and so proves it in the verses following. I might heap up many other scriptures to this end, for God hath not been sparing in this kind, as every one who is exercised in the Scriptures can witness. Mat. 6. 33. But seek ye first the ki●gdome of God and his righteousness, and all these shall be added unto you. This is that which is so oft repeated, Deut. 5. 16. 5 33. 6. 3. 18. 22. 25. 28. That it may go well with thee in the land which the Lord thy God giveth thee. This also must needs be meant in those Scriptures which set out the goodness of the Lord; as Psal. 3●. 19 O how great is thy goodness which thou hast laid up for them that fear thee, which thou hast wrought for them that trust in thee before the sons of men. And Psal. 145. 9 The Lord is good, and his tender mercies are over all his works. Its needles to cite more of these, which be so common, wherein God's goodness, loving kindness, and mercy, and that specially in things belonging to this natural life, are commended unto us; For seeing godliness hath the promises of this life aswell as of the life to come. It cannot be doubted▪ but in all those general promises wherein God saith, He will dwell with his and not forsake them; That God will love and bless his people; That he will be their God; Will rejoice over them to do them good; Will compass them with favour as with a shield; Will keep his covenant with them; That he will see peace in their borders, and prosper them in all they go about. In these, I say, and the like many, it cannot be doubted, but all needful blessings of this life be contained. And therefore this should be the Use▪ Use of all these general promises. we should make of them all, that whensoever we feel ourselves pinched with any earthly necessity, then to run to any one of these gracious promises, that so, well considering what abundant relief is contained in them, we may quiet and content our minds therewith, assuring ourselves, that seeing he is faithful who hath promised▪ we shall not want any earthly blessing, at what time, and in what measure it shall be good for us. These general promises of all good things for this life, are the more to be observed in reading the Scriptures, and (at least some of the most principal in our conceit) to be kept in memory, that they may be ready▪ for our use in time of need, both for that these be many more, and more oft repeated in Scripture then any particular; and also for that we cannot always have ready the particular promises for our special necessities, when we have most need of them. And this might be sufficient to have spoken of this point for the strengthening of our faith, in the assurance that we shall not want any earthly blessing which shall be needful for us. But seeing the Lord hath so far yielded to our infirmity, Special promises. as to apply his promises to our special necessities, it shall be available for our comfort to take knowledge of them, that so we may make our use of them as need shall require. Among all earthly blessings, Long life. life itself is the chief; for upon it all other depend. And the Devil himself who is so well acquainted with our disposition, could say; All that a man hath will he give for his life: for this cause the Lord the more to hearten us to all obedience, doth make so many promises of long life, and many days; as in the fift Commandment, which the Apostle saith, is the first Commandment with promise. Exod. 20. 22. Every child is there commanded to honour his father and mother, upon this promise, That his days may be long in the land. So Deut. 5. 3. You shall walk in all the ways which the Lord your God hath commanded you, that ye may live, and that it may be well with you, and that ye may prolong your days in the land which ye shall possess. The like Deut. 25. 15. & 30. 20. In the book of the Proverbs, this is very oft repeated. chap. 3. 1. 2. Solomon in the name of God as a father exhorting his son, saith; My son forget not my law, but let thy heart keep my commandments, addeth this promise, vers. 2. For length of days, and long life, and peace shall they add to thee. More to like effect in the same Chapter, where setting out exceedingly the great gain of wisdom, (that is of saving knowledge) among the rest, he adds this vers. 16. Length of days is in her right hand, and in her left hand riches and honour. And vers. 18. She is a tree of life to them that lay hold upon her, and happy is every one that retaineth her. Chap. 4. from vers. 5. to vers. 14. you shall read both this promise of life, and many other blessings belonging to this life repeated, which I will spare to set down (finding writing to me now more tedious then formerly) read the place, with these following, 8. 35. 9 11. 10. 25. 27. 11. 19 30. 11. 14. 30. 21. 21. 22. 24. This God promised to Solomon, 1 Kings 3. 14. and the like is spoken more generally, that the Prince that hateth covetousness Pro. 28. 16. shall prolong his days. Thus we see how plentifully the Lord hath promised long life to those that will be ruled by him: Use of long life. whereas on the other side, Psal. 55. 23. the wicked shall not live out half their days, but shall soon and suddenly be cut off. Which as it was intended by God to be a strong reason to persuade us to obedience: so we are to be moved by all these promises, to believe them, and thereby to be stirred to a more careful walking before God. But seeing that which I chief intent, is to strengthen our faith, that we shall not want any of these earthly blessings, Use. this must be the use we are to make of all these promises concerning long life, that in all the perils of this life, by sickness, war, famine, thiefs, witches, or any wicked enemy whatsoever, we might call to mind some of these promises, and so rest ourselves quietly thereupon, that none of these, nor any thing else should shorten the days of our life, more than should turn to our greater good. Yea, further seeing the Lord hath made it so great an encouragement to fear and serve him, as if he had not a greater reward in matters of this life, to bestow upon his faithful servants, (and so the faithful have in all ages esteemed it, and desired it, Esa. 39 19 as Hezekiah and David oftentimes: Psal. 6. 4. yea, and many of them did enjoy it, as the holy Story records for a blessing of God upon them). The consideration of these should move us so to prize this blessing, and desire it as they did (which I the rather mention, for that▪ I have heard preached, and read in the writings of some both godly and learned Divines, many persuasions to be weary of life, and to be desirous of death: which (to say no more) quite crosseth this wisdom and goodness of God, in promising life to his best servants, as a chief reward of their good service) let us then so account of long life as a rich blessing, which makes all other blessings of this life the more excellent, and useful, both to God and man, to ourselves and others: and the want hereof the quite contrary, as may be easily showed in all particulars: how doth it abate the use and comfort of health, wealth, strength, and valour, of learning and generally of all excellent gifts of the mind, or body: if these be nipped off in the bud, and not suffered to come to full ripeness, & so to continue to their full term and end. Let us then (I say) so accept these promises, that in all time of need we may stay ourselves upon them, and that we may find comfort in all tentations to the contrary. This being the first and chief blessing of this life, Long life, I mean, if this should not be accompanied with health, wealth, peace, and other like blessings: it would make long life more wearisome than welcome unto our frail nature. For this cause God is not sparing in making promises of these and all other comforts for this natural life; As namely, of bodily health, Health. and strength, whereby▪ we may better enjoy and make use of these earthly comforts. This is that which the Lord promised to his people of Israel, immediately after they came out of the red Sea, where it is said, the Lord proved them, and said; If thou wilt diligently hearken to the voice of the Lord thy God; Exod. 15. 26. and wilt do that which is right in his sight, and wilt give cure to his commandments, Deut. 7. 15. and keep all his statutes▪ I will put none of these diseases upon thee, which I put upon the Egyptians for I am the Lord that healeth thee. And Exod. 23. 25. I will take sickness from the midst of thee. So job. 5. 18. its said of God, For he maketh sore and bindeth up, he woundeth and his hands make whole. And so goes forward to the end of that chapter in setting forth God's goodness in preserving his in all estates from all manner of troubles, and supplying them with all needful blessings for this life, as there further may be seen. Psal. 41. 1. etc. David setting out God's goodness to those that show mercy to the poor in their distress; among many other blessings adds this, vers. 3. The Lord will strengthen him upon the bed of languishing, thou wilt make all his bed in his sickness. Solomon Pro. 3. 7. exhorting us to fear the Lord and to departed from ●●vill, adds this as a promise, ver. 〈◊〉 It shall be health to thy navel, and ●arrow to thy bones; meaning thereby, soundness of health to the whole body. And to like effect, chap. 4. 22. he saith, that the true receiving of instructions is life to those that find them, and health to all their flesh. So the Prophet Esay in many words setting forth the manifold blessings of this life, Esa. 33. 15. etc. which God promiseth to those that walk uprightly &c. saith vers. 24. And the inhabitant thereof shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity. The place is worth the reading. To the same intent is bodily strength so oft promised, as job▪ 17. 9 The righteous also shall hold on his way, and he that hath clean hands▪ shall be stronger and stronger. So Psal. 29. 11. The Lord will give strength unto his people; the Lord will bless his people with peace. Psal. 103. 5. This is numbered among God's mercies, for which the Prophet praiseth God, who satisfieth thy mouth with good things so that thy youth is renewed like the Eagle. And Elihu job, 33. showing God's mercy to a sinner truly converted, adds this, vers. 25. His flesh shall be fresher than a child's, he shall return to the days of his youth. Psal. 84, 7. They go from strength to strength, every one of them appears before God in Zion. These and many more be the promises which God hath made us concerning bodily health, Application. & strength, whereby we may be able to perform the duties▪ of our places and callings, and more comfortably enjoy all other the good blessings of this life, which doth sufficiently commend the great and most needful use we have of these, as, our daily experience showeth. And therefore these are so much esteemed, and by great cost sought for, even by mere natural men (though oft in vain) all which not only commends God's fatherly, affection to his children, in providing and promising these unto them: but aught in special manner to comfort us in all our bodily infirmities, and sore diseases: that how, or whensoever the Lord shall visit us with sickness and weakness, whereby we be hindered from many duties, both toward God and man, (which he never doth, but when need requires, and then also for our greater good) than we may remember some of these promises, and so lay hold upon them by faith, that we faint not, nor murmur (as men without hope) but comfortably quiet ourselves, that the Lord will in due season raise us up to our former health, and strengthen us that we may with more watchfulness and cheerfulness serve him. Such as never or seldom have felt the want of this blessing of health, cannot so prize it, or be thankful for it as they ought, but they whom God hath much exercised with long and tedious pains, and bodily infirmities, will make no common reckoning of health, but prefer it before wealth and honour, (which be so much set by) and they be they who will prize these promises, and who believing them, shall patiently wait for the accomplishment of them. They shall reap the fruit of them, both more comfort and conscience to hold out their holy profession unto the end. Among whom seeing it is well known to all that have lived with me for these last ten years (at least) that I have had my part in much bodily infirmity so much as my experience may be useful to others in like case, I do acknowledge to God's praise, that I have had good proof of the truth of this which I have written, and do daily expect more, both for my comfort and strengthening to hold out to the end. And so much for this blessing of health, which God hath promised to his obedient children. The next is wealth, Wealth. that is abundence of earthly goods, such as be needful for our more comfortable living in this world which seeing they be many where of we stand in need, and which our nature doth exceedingly desire, therefore the Lord is most plentiful in promising these; that hereby he might win our hearts to more cheerful obedience, for this purpose that might suffice which is written Levit. 26. from verse 3. to 14 & Deut. 28. from verse 2. to 15. 7. 12. to 17. I leave such as desire to see these, to read the places, so likewise the 128. & 23. psalms in which is as much said as may be desired, and more than is well believed. For did we believe that in harkening to the voice of the Lord, to observe and do all his commandments, we should be every way so abundantly blessed, it could not but make us much more afraid to offend so bountiful a Father, and as careful to please him in all things. But to cite some of many, Prov. 3. 9 Honour the Lord with thy substance, and with the first fruits of all 〈◊〉 increase. vers. 10. so shall thy bar●es be filled with plenty, and thy presses ●urst with new wine. verse 16. setting out the incomparable commodities of wisdom he adds this, Length of days is in her right hand, and in her left hand riches and honour. v. 17. Her ways are ways of pleasantness, and all her paths are peace. verse 18. She is a tree of 〈◊〉 to them that lay hold upon her, and happy is every one that retaynath her, Again Chap. 8. 18. 19 〈◊〉 and ●onour are with me yea durable riches and righteousness. My fruit is better than gold, yea then fine gold, and my revenue then choice silver. Prov. 10. 22. The blessing of the Lord maketh rich, and he addeth no sorrow with it. Chap. 15. 6. In the house of the righteous is much treasure, etc. job 22. 23. If thou reiurne to the Almighty, etc. verse 24. Then shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brook. Notable is that promise concerning these earthly blessings made to the people of Israel at their return, jere. 31. 12. Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and for oil, and for the young of the flock, and of the heard, and their soul shallbe as a watered garden, and they shall not sorrow any more at all, etc. The like Mala. 3. 10. Bring ye all the tithes into the store-house, etc. If I will not open unto you the windows of heaven, and pour you a blessing that there shall not be romme enough to receive, so the Apostle exhorting to liberality to the poor Saints, saith, 2. Cor. 9 verse 6. He that soweth bountifully shall reap bountifully, verse 8. And God is able to make all grace abound towards you, that ye always having all sufficien●y in all things, ●●y abound to every good work, etc. I find myself wearior in writing out these promises, & I fear many will be more weario● in reading them over, than any of us would be weary of receiving and enjoying these things so promised; And yet I may boldly affirm I have not see down one quarter of those, which I have gathered out of the Scriptures, for how often doth the Lord promise plenty? that the land shall yield her fruit, that he will give them 〈◊〉 in d●● season, that there should be none barren but he would increase them in all their substance both ground and cattle, Ezek. 36. 30. that they should eat old store, Levit 26. 50. that threshing should reach unto vintage, and the like many, as they who be exercised in the Scriptures can tell. What should the Lord mean, Application. in multiplying these promises so oft, but in mercy to meet with our weakness, who are so impatient of the want of these, and thereby so discouraged and hindered in all our duties, we are therefore as with all thankfulness to acknowledge this bounty of the Lord: so by true faith to make these promises our own, that in all time of scarcity of any of these (which oft sore pincheth) we may run to some of these promises, and so rest ourselves quietly and comfortably that we shall surely find relief in such time and measure as God shall see fit and shall be most for our good. I have hitherto said nothing of that love and favour with God and man, peace, rejoicing good success, and prosperity, safety, freedom from all evils by adversaries or other judgements which light upon the wicked. All which with other the like be contained under this our welfare, and be no less promised than the former, take but one or two places in each for a pattern. For the first of Love and Favour. Favour. Prov. 34. So shalt thou find favour and good understanding in the sight of God and man. For Peace, Peace. Levit. 26. 6. And I will give peace in the land, and ye shall lie down, and none shall make you afraid, etc. For joy and rejoicing Esa. 65. 13. 14. Behold my servants shall rejoice, Rejoicing but ye shall be ashamed. Behold my servants shall sing for joy of heart: but ye shall cry for sorrow of heart. For good success and prosperity, Good success. Psal. 122. 6. 7. Pray for the peace of jerusalem, they shall prosper that love thee. Peace be within thy walls, and prosperity within thy palaces. For safety, Safety. Prov. 3. 23. Then shal● thou walk in thy way safely, and thy foot shall not stumble. Pro. 18. 10. The name of the Lord is a strong tower, the righteous runneth unto it and is safe. For preservation from evil, Free from evil. Pro. 1. 33. But who so hearkneth unto me, shall dwell safely, and be quiet from the fear of evil. job. 5. 19 He shall deliver thee in six troubles, yea in seven there shall no evil touch thee. Vers. 20. In famine he shall redeem thee from death, and in war from the power of the sword. Vers. 21. Thou shalt be hid from the secourge of the tongue, neither shal● thou be afraid of destruction when it cometh, etc. How welcome these, Application. or any of them would be unto us when we feel the want of them, cannot be doubted: but pity it is, that so few reap the fruit of these promises, to uphold them in their greatest need, which comes especially through want of faith; for all desire these, and many know that such things are promised in the Scripture▪ but either they doubt they do not belong unto them, as being none of God's children (who be the only heirs of all the promises) or if they be of this number, yet either forget the consolation offered, or through mistrust do not apply them to their present necessities, & so languish in their extremities without comfort. By this may well appear, what need there is to live by faith for these earthly blessings, which if we did, we should not only be free from many sore vexations, which torment many in their distresses: but have quiet minds in greatest storms, and in due season find such relief, as shall be most expedient. This if it were considered, would move many to labour more for this precious gift of faith, which will so abundantly supply all our earthly wants, whereof we be so sensible, and thereby so distracted. There remain sundry other earthly blessings, which as they be much desired, so are they abundantly provided, promised, and bestowed as need requires upon the faithful. I will mention but two more, Good name. viz: a good name, and posterity for the former; Eccles. 7. 1. whereas a good name is better than a precious ointment, and rather to be chosen then great riches God hath made many promises concerning this, that he will honour those that honour him, Pro. 22. 1. and bring forth their righteousness as the light, 1 Sam. 2. 30 and their iundgement as the moon day, Psal. 37. 6. that though they be falsely accused by the , yet God will clear their innocence, and free them from the reproach of such as defame them. To like effect is that Pro. 4. 18. But the path of the just is as the shining light, that shineth more and more unto the perfect day. This is that which Solomon so oft repeateth; That wisdom will honour those that honour her, as Pro. 4. 8. Exalt her and she shall promote thee, she shall bring thee to honour when thou dost embrace her: So it's oft said, Riches and honour are with her. Pro. 9 18. 3. 16. & verse. 35. The wise shall inherit glory. So chap. 13. 18. He that regardeth reproof shall be honoured. Deut. 28. 1. Esa. 58. 14. Psal. 132. 18. the like. This also is meant by all those speeches where it is said, that harkening to instruction will adorn and bring into estimation, as costly ornaments of bracelets, jewels, and the like will do; so it is Pro. 1. 19 They shall be an ornament of grace unto thy head, and chains about thy neck. Chap. 3. 22. So shall they be life to thy soul, and grace to thy neck. Chap. 4. 9 She shall give to thy head an ornament of grace, a crown of glory shall she deliver to thee. In all which we see that howsoever the godly be hated, and basely esteemed of the wicked, yet the Lord doth not only highly esteem of them himself, but will make them honoured in the world, even of them who have no saving grace themselves, as it is said Act. 5. 13. And of the rest durst no man join himself to them: but the people magnified them. Rev. 3. 9 Behold I will make them to come and worship before thy feet etc. Seeing then, Application. that to be well esteemed, especially of the better sort, is so sweet and comfortable a blessing; and the contrary of ill fame is so bitter, as scarce any thing makes many a one more weary of their lives, we are to behold Gods tender care over his children, in preserving their good name, yea in making them honourable, that is, of good esteem, not only among the Saints, but among mere natural men, who beholding their good works, may glorify God in the day of visitation, as the Apostle Peter speaketh: 1 Pet. 2. 12. And not only be careful ourselves, by well doing to put to silence the ignorance of the foolish: 15. but when we shall be wrongfully defamed and that many times by our brethren, than set us comfort ourselves with these promises; which will uphold us from sinking in the greatest storms that may this way befall us. A worthy pattern herein to follow; we have the Prophet David, who being much exercised wit● 〈◊〉 scourge of the tongue, as 〈◊〉 many of his Psalms he complains, yet he by this shield of faith, defended himself, and by the anchor of hope stayed himself, that he sunk not, as Psal. 3. ●▪ from v. 11. to the end; and Psal. 69. seems specially to be made to this end, yea, almost in every part of Psal. 119. as the complimeth hereof, so he comforts himself in his God. Ilb also being exceedingly wronged this way, even by his friends, doth worthily uphold himself, saying in one place; If my ●●●●sary had written a book, surely (saith he) I would take it upon my shoulder, and bind it as a crown unto me; I might allege many more examples 〈…〉 shall suffice for this point. Thus have we seen what excellent blessings, pertaining to this bodily life, God hath provided for his children, all which do belong to themselves. Now in the last place, Posterity. that nothing may be wanting, God hath made promises to them concerning their posterity. 1. That he will abundantly increase them. 2. That he will every way bless them. Both which be so desired, that many have little comfort in their lives through want of these. Let us therefore take knowledge of these for our comfort. First, whereas barrenness was esteemed a heavy punishment, and full of reproach, as many Scriptures testify. Gen. 30. 23. Rachel said, when she conceived and bore a son; God hath taken away my reproach. Luc. 1. 25. the like is said of Elizabeth; so of H●●●●h▪ 1 Sam. 1. 10. it is said; And she was in bitterness of soul, and prayed unto the Lord, and wept sore. This being so, the contrary to be fruitful in bearing of many children was accounted a great blessing, therefore the Lord in all ages promised this to his people as a token of his great favour. I will rehearse but a few for many, whereof the Books of Moses and the Prophet's are full. 〈◊〉 619. For I will 〈◊〉 respect unto you, and make you fruitful, and ●●●ply you, 〈◊〉 establish my covenant with you. Deut. 7. 1●. And he will 〈…〉 and bless thee, and multiply thee▪ 〈◊〉 will also bless the fruit of thy womb▪ and the fruit of thy land, thy corn and thy 〈◊〉, & thine 〈◊〉, the increase of thy 〈◊〉, and the flocks of thy sheep; etc. The like Deut. 6. 3. 〈…〉. job 5. 25. this is reckoned among many other blessings; Thou shalt know that thy seed shall be great, and thy offspring a● the grass of the earth, Es●. 48. 19 〈…〉 to this job 8. 7. Psal. 115. 14. The Lord shall increase you more and more▪ you and your children▪ Psal. ●27. 3. 〈…〉 of the Lord, and the 〈…〉 is his reward. Psal. 127. ●3: Thy wife shall be as a fruitful vine by the sides of thy 〈…〉. Notable is 〈…〉 14. 5. 6. 7. which serves 〈…〉 in this point intended Read the place. These may abandantly suffice to settle the minds & hearts of any 〈◊〉 believer under this 〈◊〉 of grief for want of children, that assuredly God will fulfil their desire, if it be good for them. Application. If this will not 〈◊〉 thy man, let him go further and 〈◊〉 worfer. The other promises concerning posterity, 〈◊〉 that God 〈…〉 under which all good things belonging to them are contained, This is to be found in sundry of the former Scriptures alleged, but to add a few more▪ Gen. 17. 7. This is intended in all those places where it's said; I will be the God of thy seed. Psal. 112. is notably set out the happy condition of every one that truly feareth God, among all, this is not the least, His seed shall be mighty on earth, the generation of the upright shall be blessed. Psal. 37. 25. David tells us what his experience was, saying; I have been young, and now am old, yet have I not seen the righteous forsaken, nor his seed begging bread. Vers. 26. He is ever merciful and dareth, and his seed is blessed. Pro. 20. 7. The just man walketh in his integrity, his children are blessed after him. Esa. 44. 3. I will pour my spirit upon thy seed, and my blessing upon thy offspring. Ver. 4. And they shall spring up among the grass as Willows by the water courses. Esa. 61. 9 And their seed shall be known among the Gentiles, and their offspring among the people: All that see them shall acknowledge them, that they are the seed which the Lord hath blessed. Esa. 65. 23. the like. jere. 32. 39 is the same in effect; I will give them one heart, and one way, that they may fear me for ever for the good of them & of their children. Besides these general, promises of blessing the posterity of the faithful; there be some more special, as Psal▪ 102. 28. The children of thy servants shall continue, and their seed shall be established before thee. Pro. 11. 21. Though hand join in hand, the wicked shall not be unpunished, but the seed of the righteous shall be delivered; So chap. 14. 26. In the fear of the Lord is strong confidence, and his children shall have a place of refuge. Esa. 54. 13. All thy children shall be taught of the Lord, a●d great shall be the peace of thy children. Pro. 13. 22. A good man leaveth an inheritance to his children's children, and the wealth of the sinner is laid up for the just. And many the like. Behold ye parents, Application▪ what good things God hath laid up in store for your children after you, that as all they who fear the Lord, shall be blessed in themselves with all needful blessings, so they shall see all God's blessings ●pon their children after them, yea, upon their children's children to many generations; which is plainly promised in the second Commandment, that God will show mercy to thousands of them that love him and keep his Commandments; under which be all needful blessings contained. The use then to be made of all these blessings promised to the posterity of the faithful, Use. is this; That whereas godly parents having comfort in themselves, and oft full of fears for their posterity, what shall become of them, especially, in perilous times, this may and must quiet their minds that God will be the God of their seed after them, and 〈…〉 shall not want any thing that is good. If any want this comfort, the fault is in themselves, that either they know not, or at least 〈◊〉 not the sweet promises made to the posterity of the faithful. The only remedy then of this fear is, acquaint ourselves with these promises, that in all temptations of this kind, we may set them before us, and so by prayer and meditation upon God's mercy in making these promises, and truth in performing what he promiseth, we may come to believe them, and so 〈◊〉 upon God's mercy for his blessing on our children's, as well as upon ourselves: which if we do I cannot well see, what shall be wanting to the full content●●●● of all God's children, even in earthly blessings, which are so much desired, and the want whereof is so distasteful, and unwelcome to our nature. And thus to conclude this fift point, I have showed how we may live by faith, that we shall not want any earthly blessing, neither for ourselves, nor for our posterity, which being added to all the former, will prove there is no life comparable to the life by faith, and therefore this about all is to be laboured for, by all that desire true comfort in this life, and thereby hope of a fare better to come. THE sixth AND LAST GENERAL HEAD, Of living by Faith, is for Perseverance. THere is now, but one thing wanting (as fare as I can see) to the making up of the full comfort of the true believer, so much as may be attained in this life, namely, how he being so frail every way, his enemies so many and strong should be sure that he shall hold out to the end, and so overcoming receive the end of his faith, the salvation of his soul: which being a matter of so great difficulty, and so rarely attained, they be not a few who flatly deny this certainty of perseverance, and many more do mistrust themselves herein, and thereby much weaken all the comfort of their life. It shall be therefore highly needful, to add this to the former, how a true believer may attain to this certainty by faith, that notwithstanding all his own weakness, and strength and malice of his spiritual enemies, yet he shall persever to the end. I intent not to make a treatise, of this point of the perseverance of the Saints, either to prove the truth of the doctrine, or to confute the contrary error, which is done already, and that sound, as by argument, so by example, both by ancient and latter Divines. But as in the former points, I have chief laboured to strengthen the faith of God's children, to depend upon God, with hope and patience, for secure in all their necessities, spiritual and earthly: so in this, my only labour shall be, to establish our hearts in this confidence, that he who hath begun a good work in us, Phil. 1. 6. will perform it until the day of jesus Christ. Which as it was the confidence of the Apostle, for the believers in his time, so ought it to be ours, in all succeeding ages to the world's end, seeing we have the same promises whereon to build our faith, which they had, and which the Lord made to his people of old. Let us now then consider of these promises, and so make our use of them. It is not to be doubted, but this was intended in the first promise which God made, that the seed of the Woman should bruise the head of the Serpent; Gen. 3 15 and in that made to Abraham, that he would establish his covenant with him for an everlasting covenant. Gen. 17. 7. Which is oft repeated; but seeing we have very many more clear promises hereof, we will pass by these. This was plainly promised by God to David concerning 〈◊〉, 2. Sam. 7. 14. and afterwards as truly performed. I will be his father, and he shall be my son: if he com●●● iniquity, I will chasten him with the 〈◊〉 of men, and with the 〈◊〉 of the children of men. ●5. But my mercy shall 〈◊〉 departed from him, Psal. 89. verse 28. the like is recorded. This is more generally spoken of the blessed man, Psal. 1. 3. His 〈◊〉 shall not 〈◊〉. The book of the Psalms is full of these comfortable promises, Psal. 9 ●0. They that know thy name will 〈…〉 for thou Lord hast not forsaken them that seek thee, and verse. 18. for the needy shall not always be for gotten: the expectation of the poor shall not perish for ever. Psalm 15. 5. He that doth these things shall never be moved, the like Psal. 112. 6. 125. 1. Pro. 10. 30. and 12. 3. Psalm 23. 6. Surely goodness and mercy shall follow me all the days of my life. Psa. 48. 14. For this God is our God for ever and ever; he will be our guide even unto death. Psalm 73. 24. Thou shalt guide me with thy counsel, and shalt receive me unto glory. verse 26. My flesh and my heart faileth, but God is the strergth of my heart and my portion for ever. Psalm 103. 17. But the mercy of the Lord is from everlasting to everlasting upon them that fear him. In the writings of the prophets we may read many such promises for perseverance, Es●● 54. 8. But with everlasting kindness will have mercy on thee, saith the Lord thy Redeemer. chap. 55. 3. Hear and your soul shall 〈◊〉. And I will make an everlasting covenant with you, eve● the sure mercies of David, the like. Ezek. 16. 60. and 37. 26. is a special promise to this purpose, I will put my fear into their hearts that they shall not departed from me. jere. 32. 39 40. Many more might be gathered out of the old Testament, Esay. 59 21. but I fear some will think them to many: who if they shall well weigh either the excellency of these promises, or their own backwardness to believe them, when they most stand in need of them; then will they find all to little to uphold them against their fears of falling away. We will therefore proceed to see what comforts for our perseverance are delivered in the new Testament which we shall find to be more clear than the former, for that (as I think) we be in more danger in this last age of the world, seeing the Devil knoweth his time is but short, Revel. 12. 12. is more full of wrath against God's people, to seek their overthrow. This moved our Saviour Christ himself so much to comfort Mat. 28. 20. his Disciples, and so all the faithful, that he would be with them unto the end of the world, Luke 〈◊〉. 22. and bids them fear not little flock, john 16. 33 for it is your Father's good pleasure to give you the kingdom. Be of good comfort I have overcome the world which we see is of great force to persuade them they should never be overcome, but should hold out till they were received to glory: for further assurance whereof, he confidently affirmeth saying, john 6. 47 veritly verily, He that believeth on me hath everlastingly, 〈◊〉, and therefore can never perish or fall away, for further assurance it is said, john 13. 1. That 〈◊〉 Christ loved, he loved unto the end. And what greater assurance can we desire and look for then this, 1. Thes. 5. 24. that God▪ faithful who hath called us, who also will dost, that is (as goeth before immediately) Preserve our whole spirit soul and body blameless unto the coming of our Lord jesus Christ, which is est repeated 〈◊〉 Cor. p. 9 and 10. 〈…〉 that we might have it in better remembrance and use: And for confirmation hereof; 2. Tim. 2. 19 it's said the foundation of God 〈…〉, grounded upon this, the Lord knoweth who 〈◊〉 his, meaning that they whom God before the foundation of the world did chose, & ordain to be saved, cannot possibly perish; as it is said, Mat. 24. 24. If it were possible, intending, that it is not possible, for than should God be, either m●table to change his decree, or not Almighty, as not able to perform that which he did purpose, both which be most blasphemous to think of God, for this cause Christ did bid his Disciples rejoice that their names were written in heaven, Luke 10. 20. yea more in the same place, 2. Tim. 2. 19 is said that this foundation of the certainty of salvation to all the Elect, hath a seal, which is after expressed in these words: Let every one 〈…〉 of Christ depart from iniquity; which I conceive the same, which is said, Ephes. 1. 13. that they after they believed more 〈◊〉 with the holy spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession unto the praise of his glory. In both this is mean●, that the work of true sanctification, which the holy Ghost works in every true believer, is an unfallible mark that we are true believers effectually called and elected to salvation by Christ, and therefore are sure we cannot perish, but shall persevere and be saved. This is notably set down 2 Cor. 1. 21. 22. Now he which establisheth us with you in Christ, and hath anointed us. is God, who hath also sealed us and given the earnest of his spirit in our hearts; so that as true dealing men, do make sure their grants and covenants by seals and giving of some earnest, which being a part of the prize covenanted, doth assure the whole payment: so doth the most faithful God, by these first fruits of the spirit of sanctification▪ assure unto us▪ that we shall never quite fall away from grace, but shall be fully sanctified by his holy spirit at the time appointed. The Apostle Peter 2. 1. 10. by this moveth the faithful to make their calling and election sure. And yet more, if this be not enough to assure us, that we shall never fall away, but continue to the end and be saved, how often doth the Lord pass his word unto us, that his spirit shall abide in us for ever? Notable is that place of the Prophet Esa. 59 21. As for me this my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the Lord, from henceforth and for ever. By this did our Saviour Christ much labour to comfort his Disciples, who were full of sorrow to hear of his leaving them; joh. 14. 16. And I will pray the Father, and he shall give you another Comforter▪ that he may abide with you for ever. 17 Even the spirit of Truth, whom the world cannot receive, because it seethe him not neither knoweth him, but ye know him for he dwelleth in you, and shall be in you. So again, joh. 15. 16. Ye have not chosen me; but I have chosen you, and ordained you, that you go and bring forth fruit, and that your fruit should remain. joh. ●6. 22. Your joy shall no man take may: and more to like effect, as john 10. 28. 29. I give them eternal life, and they shall never perish, etc. So the beloved Apostle john, wrote his first Epistle to this end especially, to confirm the faithful in the certainty of their salvation, that they should not fall away as many hypocrites than did, and daily do. To this end, as he setteth down sundry marks, whereby they may prove themselves to be in the state of grace; so he gives many comfortable promises, that they shall continue, 1 joh 2. 24. and abide for ever: and more specially vers. 27. 17. But the anointing which ye have received of him, abideth in you, and ye need not that any man teach you, but as the same anointing teacheth you of all things, and is truth, and is no lie; 〈◊〉 as it hath taught you, ye shall abide in him, etc. Chap. 3. 2. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that when he shall appear we shall be like him, for we shall see him as he is. Vers. 9 His seed remaineth in him; and much more in this Chapter & the rest, I n●ed not rehearse all. To shut up this point. A principal cause of this certainty of our perseverance, is that which the Apostle Peter expresseth, 1 Pet. 1. 4 5 saying; that their inheritance is reserved in heaven for them, who are kept by the power of God, through faith unto salvation. And to like effect the Apostle jude closeth his Epistle with these words; Now to him that is able to keep you from falling, and to preserve you faultless before the presence of his glory with exceeding joy, to the only wise God, our Saviour be glory and majesty, dominion and power, now and ever, Amen. Thus have I gathered (you may see) good store, Application. yet not all of those comfortable promises which God hath made to his Church in all ages, to confirm their faith, that seeing he hath freely loved them, chosen them, and called them to be his, therefore none shall ever be able to pluck them out of his hand. What remaineth then for us (who be compassed with such a cloud of testimonies, which all agree in one) but to be persuaded with the Apostle, Rom. 8. 38▪ 39 That neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come: Nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ jesus our Lord. Let us then whensoever we fall into this temptation, (oh, I shall never be able to hold out: I find my corruption so strong, or if I should be called to any such fiery trial as in Queen Mary's days, I shall never be able to endure them, but shall (as many than did) for fear fall away, and deny the truth.) Let us I say, against this tentation set the many promises which the Lord hath made unto us, that he will never leave us nor forsake ●s, Heb. 13. 5. yea more, that we shall be kept by his power unto salvation, that hell gates shall not prevail against us; Mat. 15. 18. with many the like, whereof before: that duly weighing these, and the faithfulness of him who hath promised them, we may comfort our hearts, that he who hath begun the work of grace in us, will never give it over till he hath fully finished it; Heb. 12. 2. for as he is the author of our faith: so is he the finisher of it. joh. 10. 29. And he is stronger than all, so that none shall be able to pluck us out of his hand. Be then of good cheer thou poor soul, who findest some work of grace begun in thee, yet feeling thine own infirmities, and oft oppressed with many and sore tentations, and beholding or hearing of the falls of many great professors, art much shaken, and filled with fears of falling away; for assure thyself, 1 Pet. 1. 23. that (being borne again not of corruptible see●, but of incorruptible by the word of God, which liveth and abideth for ever) it is not possible thou shouldst perish, or ever lose that faith and grace which is begun in thee, neither canst thou sin unto death, (as I understand the Apostle 1 john 5. 16.) seeing this immortal seed remaineth in thee. And this I will add, for the comfort of all such as be troubled with these fears (that they shall never hold out to the end, and thereby be stirred up to be more diligent in the use of the means ordained for their growth in grace, and perseverance therein) that I never did know, or hear of any such to fall away: but usually they who finally fall away, are such as be secure, and presume of God's mercy, that they shall stand, when others fall, and take this withal, that then we be strongest, when we be weakest, that is, when feeling our own weakness, and distrusting ourselves, we run to God, and rely upon him in all our necessities; which is that I have laboured to effect in all this treatise. The sum whereof I will in few words set down, as for the help of memory, so for the quickening of our spirits more to labour for this happy life by faith, which both in life and death will be our chief comfort. For so much as the lives and deaths of the most professors of Christian Religion, do show that few attain either that comfort of salvation, or conscience of holy conversation, which God hath prepared for true believers. My main scope hath been to redress this sore evil, and to this end I have showed that this blessedness is enjoyed only by living by faith, and what saving faith is, how it's gotten, and how we may know that we have it, both by the causes and effects, joined together not separated. Wherein seeing many be deceived on either side, some presuming, others mistrusting, there be plain marks of soundness set down, whereby every one may try himself. In the next place we are taught how to live by faith: herein what it is to live by faith, and how this is obtained, which is by due application of God's promises, whereto is required serious meditation, and prayer, wherein seeing few be so fervent, as in this case ought to be, the singular gain hereof is largely laid down, both for consolation, and for reformation of our lives; and herein four rules, which be of excellent use. The second part of this treatise is a direction how to apply to our particular necessities Gods promises, which being of diverse sorts, absolute, or conditional, simply necessary, or with limitation, general or special, are all accordingly to be considered. All of these being so exceeding many to bring them to some easy order, for our better use of them all, they be drawn to six heads, to which all may be well referred. The first whereof concerns the assurance of our salvation by Christ, herein first such general promises as contain all the benefits by Christ. In the next place is more specially showed, how we may be more assured by faith of our justification, in both the parts thereof, 1. the forgiveness of sin, 2. the imputation of righteousness. And likewise of the fruits of these, which be 1. our Reconciliation, 2. our Adoption, 3. hope of glory. For further proof that we be God's children, we have assurance by sense, when we see the spirit of God working in us such graces, as cannot be in truth in any, but such as shall be saved. Among which 1. Faith itself is chief. 2. The gift of the spirit. 3. Sincere obedience, 4. Promises made to many particular graces, as to the love of God, and of our neighbour, to the fear of God. And so to all other fruits of faith, which be marks of salvation. And because many weak, yet true believers, have no feeling of their faith, and thereby be sore discouraged, there be four marks of true faith where it cannot be seen. Sundry other promises of God's favour to strengthen our faith. The second general head of these promises for the strengthening of our faith concerneth the mortification of our corrupt nature, wherein our faith being so weak, we have manifold encouragements to assure us of a full and final victory. The general promises, that God will cleanse us from all unrighteousness, may suffice for all particulars. The third general head of promises, is to assure us of all needful grace to lead a godly life, herein 1. how to obtain this grace. 2. to assure us our weak obedience shall be accepted. In what special duties in every Commandment we be most failing. General promises that we shall want no saving grace, with the right use of these. For our further help, God hath made many promises of particular graces. 1. that he will teach us. 2. that he will set our hearts in frame. 3. that he will give us faith, trust, hope, joy, (which few attain to for want of faith) to love and fear him, with the right use of all. Whereas we fail much in all holy exercises, God promiseth he will both assist us and accept us in them, as in prayer, few prayers made in faith. This is to be referred to all spiritual Sacrifices. Whereas there is much unfruitfulness in the exercises of the Word and Sacramants, even in such as have true grace, through want of faith; the remedy is to apply God's promises (which be many) especially when they go to these duties. The Sacraments be much more abused, the remedy is to consider God's faithfulness in the seals. The fourth head concerneth afflictions, whereby many be discouraged, no help but by faith. Four grounds of comfort, 1. All afflictions come from God, and that to all of his children. 2. In what manner God afflicteth his, most wisely & most lovingly, his wisdom is in the meetness of the correction, and in the just measure and continuance thereof, Gods loving & tender dealing with his, is plentifully set out unto us for our comfort. 3. the excellent ends and fruits of afflictions, general is blessedness. 3. special benefits by afflictions, 1. they be trials of our strength and weakness many judge amiss and be misjudged by others. 2. benefit by afflictions is, we be purged from our corruptions. 3. by these God's graces in us be quickened, specially faith and patience. All which benefits being so desired, and not attained without afflictions, should make us rejoice in them. 4. comfort in afflictions, God will help us and deliver us. The fift head, is that we shall not want any earthly blessing needful. 1. general promises. 2. particular. 1. long life. 2▪ health 3▪ wealth under welfare many other be contained. 4. good name. 5. and lastly for our posterity. ●. that God will increase them. 2. abundantly bless them. The sixth and last head of promises for our living by faith is for Perseverance, which being not only doubted of, but gain said, God hath spoken much for our comfort, on which we are oft to meditate, that we may hold out to the end, and so overcoming we may enjoy all those rich promises mentioned in the second and third chapters of the Revelation. This is the sum of that which more at large (according to my poor ability) I have laid out in this Treatise: what I have sought herein, I must leave to him who knows and shall judge even my intention, as well as my actions; what may be the profit hereby to God's people the effects shall show. And this I may say that had I not conceived good hope thereof, I should never have spent so many years about it. And if I had not been much encouraged by sundry men of good esteem in our Church, who perusing it, after a sort charged me, not to bury my labours, but to communicate them to all that will receive them, mine own mean conceit of myself and labours, would have kept them still close from so public a view and censure. Now to shut up all, Exhortation to labour for faith. I do instantly beseech in the Lord, every soul, who truly lamenteth his want of comfort in God's favour, in all his necessities, and weakness of obedience in all duties required, both which do principally arise from the want, and weakness of faith: that they would above all (as the Apostle himself exhorteth, Ephes. 6. 16) labour to get, and strive to maintain this precious grace of saving faith, in such manner, and by such means, as in this treatise hath been set down. And for the better attaining hereunto, their own experience shall show how needful it shall be to make this a daily practice, to meditate upon God's promises, specially such as most concern their present condition, and to this end to commit to memory, To learn special promises. and to learn without Book one or two principal promises for every purpose as I have set them down, or themselves may observe, that so they may have them ready for their use. As for example, when they would go to Prayer, think seriously of that promise, Rom. 8 26. Likewise the spirit also helpeth our infirmities: for we know not what we should pray for, as we ought; but the spirit itself maketh intercession●er us, with groan which cannot be uttered. Vers. 27. And he that searcheth the hearts, knoweth what is the mind of the spirit, because he maketh intercession for the Saints according to the will of God. Or that of james. 1. 5. If any of you lack wisdom, let him ask of God, who giveth liberally to all men, and upbraideth not: and it shall be given him. I make no doubt but the due consideration what God hath said in either of these, will put life into any Christian heart, more comfortably to set himself to this holy duty. The like is to be done when we go about our callings. Psal. 121. 8. The Lord shall preserve thy going out, and thy coming in, from this time forth and for evermore. So when any cross befalleth us, remember that unvaluable promise, Rom. 8. 29. Also we know that all things work together for good, to them that love God, to them who are the called, according to his purpose. And that 1 Cor. 10. 13. There hath no tentation taken you but such as is common to man, but God is faithful, who will not suffer you to be tempted above that you be able: but will with the tentation, also make a way to escape, that ye may be able to bear it. The same is to be said for the rest, as more largely hath been handled. To this end I do advise every one to set apart some time every day (if there be no just hindrance) to this duty of nourishing their faith, To set apart some time every day. by prayer, and meditation on God's promises, which although I fear it be rarely practised, yet I dare commend it to be of admirable gain to all good purposes, and holy practices of Christianity, even in days of prosperity, though more specially in times of adversity. And herein, the more to stir up all who desire to see the goodness of the Lord in the land of the living. I will add this of mine own experience both in myself, and others not a few, with whose state I have been acquainted, that as there can be no sound comfort in any part of our life without faith, & yet nothing more hard to keep in life, then true faith: so this is the chief cause, why so few find that good assurance of their salvation, that comfort in afflictions, that power against their corruptions, & that growth in grace, which full well they might, if the fault were not in themselves, for that they do not make this a daily practice to examine themselves, whether they be in the faith. 2. Cor. 13 5. (as the Apostle exhorteth) that so finding their weakness, they might be stirred up more constantly and painfully to strive for the maintenance of their faith, whereof they shall have such daily use, that without it there can be no proceeding, but rather a daily decay in all Christianity. In consideration of all which I make this my last suit to all such, only to make trial of this duty of daily nourshing and in creasing their faith, which if they shall endeavour not slightly, but carefully with knowledge and conscience, I make no doubt, but that they shall find, at least so much as shall encourage them to go forward, till they shallbe further satisfied, only we must refer to God, both the time when, and the measure how much, it shall seem good to his wisdom to bestow on us. And for my part, I will not cease to pray unto God for them all, that he would fulfil all the good pleasure of his goodness and the work of faith with power. So be it. FINIS.