TRIA SUNT OMNIA: OR A necessary Narration, and distinct Discussion OF FAITH, HOPE and LOVE; Legible in the Idea of the Book.  
By R. Mayhew; M. of the G. Author of that Tract, which hath this Title, The Death of Christ, the Death of Death.  1 Cor. 13.13. 
And now abideth Faith, Hope, Love; these three; but the greatest of these is Love.  
Litera scripta manet, non ita verba diu:  
Litera sculpta manet, non itā scripta diu.  
LONDON, Printed by Thomas Snowden, for the Author, An. 1680.   

TO THE SERIOUS and SPIRITUAL READER.  
READER.  
SOlomon (the Sage of Israel) hath transmitted this Sentiment of his unto posterity; 
Eccl. 12.12.  Of making many Books there is no end, and much study is a weariness to the flesh. But, though there may be a weariness (in) well-doing, yet there should not be a weariness (of) well-doing; for as 'tis inconsistent with the truth of grace to be weary (of) well-doing, so 'tis incumbent upon the truly gracious not to be weary (in) well-doing. 
Gal. 6.9.  Let us not be weary in well-doing, for in due season we shall reap, if we faint not. There is a possibility; a probability; yea, a certainty of persevering. 
Job 17.9.  The righteous shall hold on his way, and he that hath clean hands, shall add strength to strength. Those that have an imputed, and imparted, or implanted righteousness, shall certainly persevere in their spirituals, and morals; in their inward, and outward way; in the way of their Heart, and in the way of their Hand. The ways of the Lord are right, 
Hos. 14.9.  and the just shall walk in them, but the transgressors shall fall therein.  
Reader; may not the Lip, and the Pen offend two ways; Negatively; by not speaking, or writing; as well as positively, by speaking, or writing? But this may be objected, that I bring Straw into Egypt, a Country abounding with Corn; 
Ne plus ultra.  that I draw a picture after Apelles; that I writ an Iliad after Homer; that I do that which hath long since been done by protestant Heroes; 
Nil dictum, quod non prius dictum.  and that there is nothing spoken, which was not before spoken. My reply (with all humility) follows: 'Tis true, I may (much more than others) apologise for myself, being the (Benjamin of my Father's house) and say, what am I so little, to appear in an Essay so great? What is a Muscleshell to empty an Ocean? Can my Line sound these Depths? Here is Faith, which hath the person of Christ for Object; here is Hope, which hath Heaven for Object; here is Love, which hath the personal excellency of Christ for Object. But though my Line cannot sound this Bottom, may I not let it down? If I cannot appear as a Cedar in Lebanon, may I not appear as a Shrub in the Valley? May I not cast a Mite into the Lord's Treasury, if I have no more to cast? May I not bring a little Goat's hair that may contribute towards the erection of the Temple, if I have nothing better to bring? A Book may speak, when the Author (doth) not; when the Author (dares) not; when the Author (may) not; when the Author (is) not. It was the saying of an Emperor, say little to others, 
Conrade. Pauca cum aliis; tecum multa.  but more to thyself. It was also the saying of a Monarch, 
Qui nescit tacere, nescit loqui. Hen. 6.  He that knoweth not how to be silent, knoweth not how to speak. But silence (when Truth is wounded is a (loud) Sin. God sent the book of Nature, before he sent the book of Scripture. God hath two books; the book of his Works, and the book of his Word; the book of the Creatures, and the book of the Scriptures: The former, is a very large Volume; or rather containeth many Volumes; a whole Library: The latter, divideth itself into the old, and new Testament. This, is Man's book; but there is God's book; the sacred Scripture, which is the Book of Books. I would not be guilty of that vanity in out-bidding myself, and (if I be not) than I do assert with the greatest confidence, and innocence, that I would not appear with wisdom of Words, and yet I would not appear without words of wisdom; that I had much rather (with Luther) my book should not be read, than that God's book should be left unread; yea, than that should not be first and last, most and best read.  
Reader; I begin to be weary of reading those books, wherein I find not the NAME OF CHRIST. In (this) Book, thou shalt find (this) name, which is a name above every name, 
Phi. 2.9, 10.  that at this name every knee may bow; things in Heaven (Angels, and the spirits of just men made perfect;) things on earth (Saints and Sinners;) things under the earth (infernal Spirits.) The Proconsul in Asia (in the time of Justin Martyr) did forbid the Christians to read any books that spoke of a Christ. Is this a wonder? Peter and John were commanded not to speak at all, 
Act. 4 18.  nor teach in the name of Jesus. It is said of one that he had a rare felicity in reading of books; 
Perkins.  he did (as it were) but turn them over, yet would give an account of all that was considerable in them; he perused books so speedily, that one would have thought he had read nothing: and yet so accurately, that one would have thought he had read all. Erasmus saith, that he learned more from one short page of Luther's writing, than from all the great Books of Thomas Aquinas. Though more may be learned in reading one line of God's book, than in reading all the leaves of Man's book; and (if thou be'st spiritual) thou wilt find a vast difference in reading the one, and the other; yet (if Christ be with thee) thou mayst learn something in reading the book of man. I like (through grace) books under a divine Design; that are sent into the world for Truth, rather than Triumph; and for Verity, rather than Victory. A pretention to satisfy every Reader, would be as ridiculous as his Essay, who studied to make a Vestment for the Moon, that might suit her under every interchange: And, as improbable for Success, as his Enterprise, who (with a dish of one Radish) would satisfy every palate.  
Reader, if thou be'st curious, and critical unto an Excess, I despair of pleasing thee, because thou wilt be finding fault, besides the faults that are to be found: As (therefore) I have not been writing in haste, so be not thou reading in haste; 
Eternitati pingo. Xeuxis.  but as one painted for an eternity, so do thou read for an eternity. It hath been said, THREE THINGS, 
Tria sunt omnia.  ARE ALL THINGS: The Father purposing; the Son purchasing; the Spirit perfecting; here are three things; they are great things; they are (as it were) all things. As the hypostatical union, or Union of natures in Christ, is the Wonder of Wonders, so a Trinity in Unity, 
1 Tim. 3.16.  and an Unity in Trinity, is the Mystery of Mysteries. That he who was God, should be Man; that had Eternity for his Mansion, & his Measure should be an Infant of a day old, 
Luke 2.11.  is the wonder of wonders. Thus, a Trinity in Unity, and an Unity in Trinity, is the Mystery of Mysteries. Many of God's incommunicable properties, and works, have (though most wickedly) been attributed to false Gods; as Eternity; Omnipotency; Creation of the world; divine providence etc. But did it ever come into the mind of any Idolater to imagine his God to be Three in One? 
Deitas in Moise; Dualitas in Prophetis; Trinitas in Evangelis, manifestatur.  A Deity in Moses: a Duality in the Prophets; a Trinity in the Evangelists, is manifested. The purpose of the Father; the purchase of the Son; the perfection of the Spirit: The election of the Father; the Redemption of the Son; the manifestation of the Spirit; here are three things, and they are (as it were) all things.  
Christian-Reader; the name Christian, hath been so odious, that it was crime enough to be a Christian; yea, 
Christianus sum.  to say I am a Christian, was the way to (cruel) yet (glorious) Martyrdom. 
Fiunt non nascuntur Christiani.  It was said of old, they are made, not born Christians. 
Non Generatio, sed Regeneratio.  A Christian doth not beget a Christian, because 'tis not Generation, but Regeneration, that maketh a Christian. Now (as a Christian of Christ's making) I commend thee to God, and the Word of his grace; 
Acts 20.32.  who is able to do above all superabundantly; 
Eph. 3.20.  that thou mayst meet with the Jewel in the Cabinet, and with the Pearl in the Field; but pray for me also, that the bottom of my days, may be the best of my days, and my last works, may be more than my first: That I may go in the fullness of the blessing of the Gospel of Christ: That my Trumpet may not give an uncertain sound, and that I may live Sermons, as well as preach them: That I may be a wooer, and winner of Souls for Christ, for he that winneth souls is wise: 
Animarum Procus, & Victor. Prov. 11.30.  That I may have least of the Sin of which I have most, and most of that Grace of which I have least: That I may live, and die, praying or preaching; live and die in the Closet, or in the Pulpit; this will be additional unto him, who would (without a flourish) subscribe himself,  
Reader, Thy Friend, and Servant for Jesus sake, Richard Mayhew.   

THE IDEA OF THE BOOK.  

Section 1. Of Faith.  
Chap. 1. Whether there be such a thing as a Gospel-Faith. Page. 1, 2, 3.  
Chap. 2. What this Gospel-Faith is. Page. 4, to the 24.  
Chap. 3. Of a great and a strong Faith. 

That a Gospel-Faith is a great Faith, is evident. 

1. Because it seethe things invisible. Page. 24, 25.  
2. Because it hopeth things incredible.  
3. Because it doth things impossible.    
Qu. 1 But how shall I know that I am in the Faith? Page. 27.  
Sol. 1. Where there is Faith, there is Love. 

1. To Christ.  
2. To those that are Christ's.  
3. To those that are not Christ's. Page. 28, 29, 30.  
4. To the Ordinances of Christ.    
Sol. 2. Where there is Faith, there is also a Train of good Works. Page. 31.  
Qu. 2. But what are the Symbols of a great Faith?  
Sol. 

1. It trusteth Christ without a Pawn. Page. 32, to the 40.  
2. 'Tis a wonder-working Faith.  
3. 'Tis steady and steadfast.  
4. It swims against Wind, and Tide.  
5. It bears great Delays.  
6. It takes no Denial.    
Six things call for a great Faith. 

1. Great Services. Page. 41 etc.  
2. Great Sufferings.  
3. Great Promises.  
4. Great Providences.  
5. Great Temptations.  
6. Great Corruptions.      
Chap. 4. Of a little and a weak Faith. 

Qu. But how shall I know a true Faith?  
Sol. 

1. It goeth not alone. Page. 51 etc.  
2. It hath a true Object.  
3. 'Tis not easily come by.  
4. It hath two Hands.  
5. It dreads not Trial.  
6. It lives in a Storm.    
Use 

1. To the Soul (out) of Christ. Page. 56.  
2. To the Soul (in) Christ.    
The Compendium versified. Page. 58, 59     

Sect. 2. Of Hope.  
Chap. 1. 

Whether there be a Gospel-Hope, and what this Gospel-Hope is. Page. 60.  
The various Acceptions of Hope. Page. 61.  
The Description of a Gospel-Hope. Page. 62.  
A distinct Discussion of it, in its 

1. Nature. Page. 63.  
2. Quality.  
3. Object.  
4. Cause.      
Chap. 2. 

Inferences, & Motives, as to Gospel-Hope.  
1. Inferences, concerning a Gospel-Hope.  
Inf. 1. 'Tis the Duty, and the Mercy, of the Israel of God, to make the God of Israel the Object of their Hope. Page. 74.  
Inf. 2. As a true, so a vain Hope. Page. 75.  
Inf. 3. All that are hopeless, are also Christless. Page. 77.  
Inf. 4. There must be living upon the Object of Hope. Page. 79.  
Inf. 5. Those (who have Hope) should have a life in Print. Page. 80.  
Inf. 6. Those (actually) Christ's, are to hope to the end. Page. 82.  
Inf. 7. The hoping man, is the happy man. Page. 83.  
Ob. 1. Ah but this is an evil day, and like to be worse!  
Sol. Be not forbiddenly concerned, for Christ is the Object of thy Hope. Page. 84.  
Ob. 2. Ah but mine eyes fail in waiting for God Page. 85.  
S. Enjoyment, will compensate all thy Hope.  
Ob. 3 Ah but I may say as the Church did!  
S. Dost say as the Church did? then do as the Church did. 

1. She seeketh God.  
2. She senseth her heart.  
1. With her own misery.  
2. With God's Mercy.  
3. She sealeth this with her own experience.    
Ob. 4. Ah but I question whether my hope, be a true hope!  
S. A true hope, may be known from a false hope, these ways. Page. 87. 

1. A false hope, hath a false Object.  
2. A false hope goeth alone.  
3. A false hope is short-lifed.  
2. Motives, concerning a Gospel-Hope. Page. 89, etc.    
Mot. 

1. Would ye have the God of Gods to take pleasure in you?  
2. Would ye not be Stumbling-blocks?  
3. Would ye be secured when the Winds are prodigious, and the Waves are impetuous?  
4. Would ye be under a distinguishing, and a dignifying Character?  
5. Would ye sweeten all your Bitters?  
6. Would ye have a formal Plea at the Throne of Grace? 

1. Against Enemies without?  
2. Against Enemies within? Live then and die, in the Act, and exercise of Hope.      
The Epitome of the Prose in Verse. Page. 97, 98.     

Sect. 3. Of Love.  
Chap. 1. 

Whether there be a Gospel-Love, and what this Gospel-love is? Page. 99  
Love, is referrible to God, and Man. 

1. To God. Thus it signifieth his, 1 Divine Essence. 2. Divine Purpose.  
2. To Man. Thus, reducible to three heads.  
1. Carnal. Thus, there is a love; Page. 100, etc.  
1. To Sin. 2. To Self. Now there is 

1. A sinful.  
2. A natural.  
3. A religious.  
4. A moral.  
5. A relative.  
6. A lawful.   Self. Page. 105. Page. 106.  
3. A love to the World. Page. 107.  
2 Moral. Reduced to four heads. Page. 113.  
1. Magisterial. 2. Parental. 3. Conjugal. 4. Spiritual. Page. 116.  
Qu. But what is this Gospel-Love? Page. 118.  
Sol. A Description of it in its 

1. Nature.  
2. Original.  
3. Soil. Page. 119, etc.  
4 Object.        
Chap. 2. 

How this personal Excellency of Christ appears, that is the proper Object of this Gospel-Love. Page. 126.  
Christ is excellent in Page. 129, etc. 

1. Name.  
2. Nature.  
3. Love.  
4. Light.  
5. Wisdom.  
6. Wealth.  
7. Counsel.  
8. Comfort.  
9 Conduct.  
10. Power. Page. 134, etc.      
Chap. 3. 

Inferences from a Gospel-Love.  
Inf 1. The Lover of Christ, hath much in Reversion. Page. 138.  
Qu. 1. But what is this Crown under promise, for the Lovers of Christ? Page. 140.  
Sol, This Crown is called 

1. An Inheritance.  
2. The joy of the Lord.  
3. The Kingdom.  
4. The Crown of Life.  
5. The Crown of Righteousness. Page. 143. 

Thus, under a two fold notion. 

1. Ex parte Dei.  
3. Ex parte Rei.      
6. A Crown of Glory.    
Qu. 2. But why shall those have a Crown (with) a Christ hereafter, that have a Cross (for) a Christ here? Page. 144.  
In a four fold respect.  
1. The Father.  
2. The Son. Because he hath  
1. Prepared this.  
2. Prayed for this. Page. 145, etc.  
3. Promised this.  
3. In respect of the Saint. Page. 148.  
Ob. 1 Ah but my Temptations are many!  
Sol. More loved by Christ, than hated by Satan. Page. 149, etc.  
Ob. 2. Ah but my Tribulations are many!  
Sol. 

1. All things shall work together for thy good.  
2. Suffer but a while, thou hast but a while to suffer.  
3. The last Dish will be the best.    
Ob. 3. Ah but my Corruptions are many!  
Sol. Sorrow not as one without hope.  
Ob. 4. Ah but I question whether Christ loves me!  
Sol. Dost thou love Christ? then Christ loveth Thee. Page. 151.  
Ob. 5. Ah but I question whether I love Christ!  
The Symbols of a Love that is right, and real.  
'Tis Page. 152, etc. 

1. Jealous.  
2. Cordial.  
3. Uncessant.  
4. Loyal.  
5. Expansive.  
6. Expensive.  
7. Expressive.  
8. Sociable.  
9 Submissive.  
10. Superlative.    
Inf. 2. Thy Vote must be given for Christ, and his Church. Page. 161.  
Inf. 3. Christ, must be loved, or the Soul must be damned. Page. 164.  
There are three things indispensably necessary in order to a living well; doing well; dying well. Page. 165, etc.  
1. Repentance. 2. Faith. 3. Love. Page. 172, 173.  
The Marrow of the Prose in Poem,      

The Author to the Reader.  

AH little Tract! what will become of thee?  
From City thou mayst unto Country flee?  
But if for Sea thou settest sail, this craves  
That Heaven saves thee from the Winds & Waves.  
Alexius (the man was such an Ass)  
More than a Monster doth a Looking-Glass  
A Book did hate: On Caesar therefore look,  
Who lost a Robe, that he might save a Book.  
For Money solely Aristippus looks,  
But solely Plato looked after Books.  
Books, Blessings are, and blessed are the Books,  
To blessed Man, that for a Blessing looks.  
The Bible is the Book of Books; 'tis true;  
Consisting of old Testament, and new;  
This firstly read, and mostly; also look  
In order (sometimes) in this little Book.  
Well may I say when under Heaven's Gale,  
What Parity between a Shrimp and Whale!  
No Parity between a single Sand,  
And all the rest that are upon the Land.  
What is a Spark unto the Furnace? yea,  
What is a Drop to a tremendous Sea?  
But obvi'us 'tis unto a seeing Eye  
That there's a far greater Disparity,  
Between a sinless God, and sinful Man,  
Who is a Wink of Life; his Days a Span:  
Man finite is, but infinite is God,  
Who into Solace turns a smarting Rod:   

Who Comforts Crosses make; but also can  
Make Crosses Comforts unto saved Man.  
Faith, Hope and Love, the Subjects are; too high,  
For him that hath a Film upon his eye:  
Ah what's a Muscleshell! can lapsed Man,  
With this exhaust the bounded Ocean?  
His Line's too short this Bottom for to sound;  
He lets it down but cannot find the ground:  
Come Reader now, and prospect take of mine;  
Then take thine own, for longer may be thine.  
Faith, Hope and Love, grand Graces are all three,  
But longest-lifed is the last I see.  
Faith, Hope and Love, are lovely Graces, which  
A Moment-Man so rarely do enrich.  
A Beggar, yea, a Bankrupt is a Man;  
Worth nothing; worse than nothing if he can  
Be without Faith, Hope, Love; grand Graces all;  
Whose Objects have been ever since the Fall,  
Christ; Heaven; Saints; these of all Sizes; and  
Of Sexes also all, at Sea, at Land.  
Ah little Babe! it may be thou wilt find  
Some Friends, though many Foes that are unkind:  
My prayer is, Friends care of thee will take,  
Both for thine own, and for thy Father's sake.  
Now Reader come; take; taste, and also eat;  
Here is much Broth, but here's a little meat.  
Go little Book, and with thee also go  
The greatest God, and Good, to Friend, and Foe.  
Halelujah.    

THE Grace of Faith.  

Section I. Of Faith.  

CHAP. I. Whether there be such a thing as a Gospel-Faith?  
'TIS said, if a man hath lost his Religion, he may seek it in Poland, and be sure to find it, or conclude that it is banished, yea vanished out of the world. The Father of Lights, hath made England the Region of Religion; the Land of Goshen; the Valley of Vision; yet, if we go to many places, and converse many persons, we shall not find a Gospel-Faith, as if it had taken the wing, and sought another Climate. 
Ens Entium. Deus, est colendus.   
Some Philosophers could hit upon a (Being of Being's) somewhat like the (first) Commandment: Upon a (God) to be worshipped, somewhat like the (second) Commandment: They accounted (Vows and Oaths sacred) somewhat like the (third) Commandment: They had some (superstitious Feasts) in resemblance of the (fourth) Commandment: And as for the second Table, Honour Parents, Steal not; Whore not; Kill not; Lie not; Covet not; they could (with open mouth) declaim against these; though the spiritual part of these, was too sublime for them: Now, Faith is the grand Commandment of the Gospel: 
1 Joh. 3.23.  This is his Commandment, that we should believe in the name of his Son Jesus Christ: But, they were so far from finding out this, that they (contemptuously) called the Christians, 
Credentes.  Believing Ones; as if their Faith had been their Absurdity; whereas God calleth all such absurd, that have not Faith. That we may be delivered from unreasonable (absurd, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so the Greek) and wicked men, for all men have not Faith.  
I would now assert (beyond all modest contradiction) that there is such a thing as the Faith of the Gospel. 
Mark 1.15.  Repent and believe the Gospel. Faith and Repentance, they are Twins of Grace; they lay in the same womb of Freegrace; And as they lay in the womb together, so they come into the world together: But, as Esau got the start of Jacob, and came (first) into the world, so Faith (as it appears to me) seemeth to get the start of Repentance, and is (first) in the Soul: Faith is (first) in Act, but Repentance is (first) in Sight. God hath joined Faith and Repentance together; woe to those who put them asunder. They who either believe without repenting, or repent without believing, do neither believe, nor repent. That there is the Faith of the Gospel, is evident: May Peter speak? he was the great Doctor of the Circumcision, and a good Orator, That the Gentiles (by my mouth) might hear the word of the Gospel, and believe. 'Tis true, if we look (with both eyes) upon most men, and their Manners, we may (easily) conclude, that they are strangers to this Faith; yet there is such a thing as the Faith of the Gospel. 
Phil. 1.27.  May Paul (also) speak? He was the great Doctor of the Uncircumcision, who spoke with Tongues more than they all, and had a great command of Rhetoric: Striving together for the Faith of the Gospel. The words are metaphorical, taken from Wrestlers, who strive for the Mastery, or, for the Crown; they did put themselves in hazard for the defence of the Gospel.   

CHAP. II. What this Gospel-Faith is.  
'TIS connatural unto man, 
Qui benè distinguit, benè docet.  to outbid himself: I would know nothing by my self but my sin; yet he that distinguisheth well, teacheth well. I would not take the wall of those pious and prudent, laborious and learned Divines (Cedars of Lebanon) that have gone before me upon this Subject, 
Prov. 31.31.  whose works praise them in the Gates; that died in the Lord; have rested from their labours; 
Rev. 14.13.  and whose works have followed them in a way of mercy, though not in a way of merit: Nor, would I be ambitious (were they living) to go by their side; yet, suffer me to cast in my mite; for, great hath been the Controversy between Protestants and Papists; yea, between Protestants themselves, wherein the Essence of a Gospel-Faith lies. As there is an hypocritical or temporal Faith, so there is a dogmatical or historical Faith, 
Luk. 8.13. Acts 24.14.  as Divines call it. There is Faith, and there is the Assurance of Faith; there is the Faith of Affiance, and there is the Faith of Assurance; there is the (direct) and there is the (reflect) Act of Faith: I shall (therefore) engage (as I am (more) or (less) indulged, the Gales and Gusts of the Spirit) the (direct) Act of Faith; the Faith of Affiance: the Seed of Grace (which is incorruptible, and durable) may (for a time) lie under clods and clots: There may be Grace, where there is no Peace; and Faith, where there is no Assurance: Yea, the Tenure of Grace and Peace, is not (always) the same; but, as to Peace, God can (and that in a moment) if we sin against him, turn our Heaven upon Earth, into a Hell upon Earth.  
But, Quest. what (then) is this (direct) Act of Faith? what (then) is this Faith of Affiance? what (then) is this Gospel-Faith?  
Gospel-Faith is the Gift of God, 
Sol.  and Fruit of the Spirit of God, whereby there is (upon Gospel-terms) a Reception of Christ Jesus the Lord, and a Recumbency upon him (solely) for salvation.  
This Definition of the Faith of Affiance, 
Def.  suggesteth a reflection of six things, as considerable Remarks and Ingredients indispensably necessary, in order to its Constitution; its Pedigree, its Object, its Essence, its Act, its Rule, and its End.  
It's Pedigree. Gospel-Faith is the Gift of God, and Fruit of the Spirit of God.  
Gospel-Faith is the Gift of God. Faith is not a Native, but a Donative. By grace ye are saved through Faith, 
Eph. 2.8.  and that not of yourselves, it is the gift of God. Here is the mercy, and that is Salvation; here is the motive, and that is Grace; here is the medium, and that is Faith: By grace ye are saved through Faith; but this Faith is not of yourselves, it is the gift of God. Though Faith be (in) us, yet it is not (of) us; it is the gift of God. Lapsed Man hath lost his Freedom of Will to Good. This Man hath no Freedom of Will (to that which is truly good) but what is wrought by Freegrace. The two Poles will as soon meet, as Freegrace, and , in the Justification of a Sinner before God. I could readily Seal the saying of One, who laying his hand upon his breast, 
Dr. Hill Firmin's Real Christian. p. 26. Non Gratia est ullo modo, nisi sit gratuita omni modo.  said, Every true Convert hath something (here) that will draw an Argument against an Arminian. As the Habit of Faith, so the Act of Faith, is the gift of God. Faith is an (Outlandish) Plant, and of a (divine) Extract. Faith is not a slip growing in our own Garden, but a (heavenborn) Grace. What is freer than gift? Now the Act, as well as the Habit of Faith, is given. It is given; yea, (according to the Greek) freely, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or graciously given) unto you in the behalf of Christ, not (only) to believe, 
Phil. 1.29.  but (also) to suffer for his sake: That is, 'tis given with all freeness imaginable; yea, with an uninimaginable freeness; for, 'tis Grace (not) way, unless it be free (every) way.  
2. Gospel-Faith is the Fruit of the Spirit of God. Faith, that's the Fruit; 
Gal. 5.22.  the Spirit, that's the Tree. The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith. Here is variety; this, that, and the other Grace: Here is (also) rarity: Here is Faith and Love, the top-fruit of the Tree. Vice's end in themselves, but Virtues abound with fruit: 'Tis called the Fruit of the Spirit, because (originally) from the Spirit, as the Fruit is from the Tree. As all Light meets in the Sun; as all the Creatures met in the Ark; as the Members meet in the Body; as all the Branches meet in the Tree; and, as all the Lines meet in the Centre, so all Power meets in the Spirit, and concenters there. 'Tis (therefore) called the work of faith with power. 
2 Thes. 1.11.  Power is as inseparable an Adjunct of the Spirit, as the Light of the Sun, and the Heat of the Fire; it can no more be severed from it, than the Soul from the Body, whilst a living Organ. 'Tis a Faith of the operation of God. 
Col. 2.12.  'Tis the operation of God, because wrought by the Spirit of God. Yea, there is a power exerted in the working of this Faith, equivalent (unto) and aequipollent (with) that power, which gave a Resurrection unto Christ Jesus. To this the Apostle speaks, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephes. 1.19, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as one acquainted with the work of Faith, in his own Soul. And what is the supereminent, or sublime magnitude (so the Greek) of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand, in the upper heavenlies. Certainly they are under a prodigious Deception and Delusion, who say they have believed, ever since they could remember. The Apostle expresseth this power put forth upon those that believe, by a six-fold gradation.  
'Tis (his) Power. Faith cannot be wrought (in) the Soul, nor wrought out (for) the Soul, by any power short of (this) power, which is the power of God, and of the Spirit of God. It is (his) power.  
'Tis the magnitude of (his) power. It is not (only) great, but (also) Greatness of power.  
'Tis the supereminent, or sublime magnitude of (his) power.  
'Tis the working of (his) power.  
'Tis the working of (his) mighty power.  
'Tis the same power, which gave a Resurrection, and Ascension to Christ. This is the Gradation, and 'tis an evident one; 'tis an eminent one; 'tis an excellent one. When they called upon Spira to believe, he replied, it was as impossible as to drink up the Sea at one draught: It is (saith he) as possible to keep the Moral Law, as to believe; for 'tis natural to work for Life, but supernatural to believe for Life.  
It's Object. The Object of this Faith, is the Person of Christ. The Person of Christ is the Object of this Gospel-Faith. That he might be just, 
Rom. 3.26.  and the justifier of him that believeth in Jesus. But, the Greek thus; That he might be just, and justifying him, who is of the Faith of Jesus: That is, who is of the number of those that renounce all confidence by their own works, and believe (only) in the Person of Christ, for Salvation. 'Tis not the Light within, that is the Object of Faith, as some say. 'Tis not the Church that is the Object of Faith, as others assert with great confidence. 'Tis one thing to believe (the) Church, and another thing to believe (in) the Church. The Church may be believed, but Christ must be believed in. Neither is the Pope (who looks like the Reuben of the God of this world) the Object of Faith; 
Clark's Martyr. 147.  (though in the Maryan-days) the Sheriff told one Carver at the Stake, Except thou believest in the Pope, thou art damned both Body and Soul. 
Mrs. Lewis. 191.  A Bishop (also) told one (in the same days) If thou believest no more than is in the Scripture, thou art in a damnable condition. God is the proper Object of Repentance; Christ is the proper Object of Faith. 
Acts 20.21.  Repentance towards God, and Faith towards our Lord Jesus Christ. Christ is the (mediate) Object of Faith; God is the (ultimate) Object of Faith. 
1 Pet. 1.21.  Who by him do believe in God, that raised him from the dead, and gave him glory, that your faith and hope might be in God. This (also) is the Doctrine of Christ: 
Joh. ●4. 1.  Let not your hearts be troubled, ye believe in God, believe also in me. Ye believe in God, as a Father, believe (also) in me as a Saviour, as a Sacrifice, as a Satisfier, as a Surety.  
It's Essence. Hereby there is a Reception of Christ. The very Essence of Gospel-Faith (if I mistake not) lies in receiving this Person of Christ, in all his Offices. A Gift is received by the Hand. Faith is the Soul's Hand. 
Joh. 1.12.  To as many as received him, to them gave he privilege to become the Sons of God, even to them that believe on his name. Christ is received by Faith; and not (only) received into the Head, but (also) received into the Heart. 
Eph. 3.17.  That Christ may dwell in your hearts by faith. Thus Christ dwelleth by his (Spiritual) presence, and by his (gracious) Influence. 
Col. 2.6.  As ye therefore have received Christ Jesus the Lord, so walk ye in him. Here is a Reception of Christ in all his Offices; received Christ Jesus the Lord. These three, Christ, Jesus, Lord, are often put together. We preach not ourselves, 
2 Cor. 4, 5.  but Christ Jesus the Lord. Thus Paul (in his Benedictions) useth at least seventeen times these words, 1 Cor. 1.3. ch. 15.23. 2 Cor. 1.1. ch. ult. ult. Gal. 1.1. ch. ult. ult. Ephes. 1.1. Phil. 1.1. ch. ult. ult. Col. 1.1. 1 Thes. 1.1. ch. ult. ult. 2 Thes. 1.2. ch. ult. ult. 1 Tim. 1.2. 2 Tim. 1.2. Tit. 1.4. This Reception makes the Union; herein lies the very Essence of the Faith of the Gospel. Christ is received in all his Offices; Prophetical, Sacerdotal and Regal; as the Church's Prophet, Priest and Prince. Of these suffer a distinct discussion.  
Christ is the Church's Prophet. The Church hath had many Prophets, but Christ (by way of Emphasis, Eminency and Excellency) was (the) Prophet. Moses (in Old-Testament times) was the Cheiftain of the Prophets, leading the (first) Ranks. John the Baptist (in New-Testament times) was (also) the Chieftain of the Prophets, leading the (last) Ranks. Moses leads the Van, and John brings up the Rear of the Prophets; but, both these gave the wall to Christ, as the Prince of Prophets. Thus Moses did. Moses truly said unto the Fathers, A Prophet shall the Lord God raise up unto you of your Brethren, like unto me, him shall ye hear in all things, 
Acts 3.22, 23.  whatsoever he shall say unto you: And it shall come to pass, that every soul (every person, whether upon the Throne, or upon the Threshold; in his Robes, or in his Rags) that will not hear (that selfsame Prophet) shall be destroyed from among the people. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But, as Moses, so John, gave the wall to Christ. 
Joh. 1.29, 30.  John seeing Jesus coming unto him, saith, Behold (the) Lamb of God, which taketh away (the) sin of the world. Every word hath its Emphasis, and is Emphatical. Behold (the) Lamb of God: Christ was a Lamb in passion, but a Lion in Resurrection; a Lamb suffering death, but a Lion in rising from death; The Lion of the Tribe of Judah. Behold (the) Lamb of God, which taketh away (the) sin; the Root, original; and the Branch, actual sin: which taketh away (the) sin of (the) world. But, where doth John give the wall to Jesus? that followeth; This is he of whom I said, after me cometh a man, which is preferred before me, for he was before me. Though he appears (now) without worldly grandeur and glory, yet he is incomparably more excellent than I am. 
Job 36.22.  Well did Elihu say, Who teacheth like him? The words are a divine Challenge, Who teacheth like him? Bring forth the Man; yea, bring forth the Angel (if ye can) but ye cannot, that teacheth like unto God, or Christ.  
Christ is the Church's Priest. He is a Priest over the House of God. 
Heb. 10.21.  Of his Priestly Office there are two parts; his Oblation and Intercession.  
His Oblation. As he was the Lamb in Effigy, 
Heb. 9.14.  provided for a burnt-offering; so He (through the eternal Spirit) offered himself without spot to God.  
His Intercession. He is able to save to the utmost, 
Heb. 7.25.  all that come unto God by him, seeing he ever liveth to make intercession for them. Christ is Intercessor, who hath the Judge's ear.  
Christ is the Church's Prince. Christ is King of Zion, King of Saints, and to be King of Nations, though the Kings of the Nations can (hardly) bear this: Pardon this innocent Digression; 
1 Joh. 5.3.  Come Lord Jesus, come quickly. He is lovely in all the administrations of his Regal Office. His Commandments are not grievous. 
Nihil difficile amanti.  Nothing is difficult to him that loveth. Christ's Laws are Lines drawn in Love; yea, Lines drawn in Blood. His yoke is easy, and his burden is light. Christ hath on his Vesture, and on his Thigh, 
Rev. 19.15.  a name written, KING of KINGS, and LORD of LORDS.  
It's Act. As there is a Reception of Christ, so there is a Recumbancy upon Christ. As Christ is received, so he is rolled, and rested upon. It is not Christ, or some others; not Christ, and some others; but, Christ, and no other. Faith in the (vital) Act of it, is a resting upon another. Faith (in the most proper and essential Act of it) is a rolling upon Christ. Commit thy way unto the lord 
Psa. 37.5.  Golgnal-Jehovah darkecha; Roll upon Jehovah thy way; so the Hebrew. Cast thy Soul, and all thy Concerns, whether for temporals, or for eternals, upon Jehovah. It is with a Soul (in this Act of rolling and resting upon Christ) as it was with the four Lepers, 
2 Kings 7.3, 4.  who said one to another, Why sit we here until we die? If we enter into the City, the Famine is there, and we shall die there; and, if we sit still, we die also; now therefore come, and let us fall into the Host of the Syrians; if they save us alive, we shall live, and if they kill us we shall but die. Thus, saith the Soul, when duly and truly awakened; I see an indispensable necessity of Faith; 
Mark 16.16.  for, He (or She) that believeth not, shall be damned; but no Man (or Woman) can from (himself) or (her self) believe: 
Ex puris naturalibus.  If I go to Moses, he is dead; as Aaron died upon Mount Hor, so Mose. died upon Mount Nebo. God (now) speaks, not by a Servant, but by a Son whom he hath appointed heir of all things and by whom he hath made the world If I go to Moses, 
Heb. 1.2.  I die; and if I sit still I die; if I remain in my blood, I am like to bleed to eternal death: If ye believ● not that I am he, 
Joh. 8.24.  ye shall die in your sins. Well (saith the Soul) I have but one way left, but this is Christ, who is (the) Way, 
Joh. 14.6.  and (the) Truth, and (the) Life, the Way, without Error; the Truth, without Falsehood; the Life, without Death: I will cast myself into the hands of (this) Christ; I will cast myself at the Feet of (this) Christ; if he will save me, I shall not be damned; if he will not save me, I can but be damned, though I know not how to bear the thoughts of damnation; I will adventure here; I will live or die here: I will (in this case) do, as the Queen did in another; 
Esth. 4.16.  I will go, and if I perish, I perish. This is a going unto Christ; this going (unto) Christ, is a believing (in) Christ; this is the direct, though not the reflect Act of Faith; this is a Faith of Affiance, though not a Faith of Assurance. Now, the Man, or the Woman, that hath (this) Faith, though He, or She, hath not Assurance, shall not perish; for the promise is made unto this. 
Joh. 6.37.  All that the Father giveth me, shall come unto me, and he that cometh unto me, I will in no wise cast out. Herein ye have a twofold Assertion; the one refers to the Father; and (therein) a twofold Act of Giving, and of Drawing; All that the Father giveth me shall come unto me. Giveth me, chooseth in me. Thou hast given him power over all flesh, 
Joh. 17.2.  that he should give eternal life to as many as thou hast given him: shall come unto me; shall believe in me; going, or coming (unto) Christ, is believing (in) Christ. He that cometh unto me shall never hunger, 
Joh. 6. ●5.  and he that believeth on me, shall never thirst. The other Act belongs to the Son. And he that cometh unto me, that is, believeth in me, I will in no wise cast out. Wherein ye have three things worthy a most spiritual and serious reflection; the person promising; the person promised; and the subject matter of the promise.  
The person promising. This is Christ, who hath Bowels of Mercy, as well as Beams of Glory. This is Christ, who is the Being of Being's, as God; the Beauty of Beauties, as Man; the Blessing of Blessings, 
Joh. 6.36.  as God-Man. But I said unto you, that ye also have seen me, and believe not. The Promiser is Christ, 
Matth. 1.23, 25. Jer. 23.6.  who is as able to perform, as to promise: One, who cannot outbid himself; and, whose names are Emanuel, Jesus, Jehovah.  
The person promised. Him. Him, that cometh unto me, believeth in me. Him, or Her; the Man, or the Woman, without exception, or exemption as to Nation, whether Jew, or Gentile; as to Age, whether a Methuselah, or a Josiah; as to Degree, 
Acts 10.34.  a Croesus, or a Codrus. God is no respecter of persons.  
The subject matter of the Promise. I will in no wise cast out. There are two Negatives in the Greek, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which strengthen the Affirmative; I will not, not, cast out of doors. As if Christ had said; though there be not grace (desired) if there be grace (desiring) I will not, not, 
1 Pet. 2.2.  cast this person out of doors: Though there be not the Faith of Assurance, if there be the Faith of Affiance, I will not, not, cast this person out of doors; Though there be not the reflect act of Faith, if there be the direct act of Faith, I will not, not, cast this person out of doors; I will be so far from shutting the door upon this person, when He, or She, cometh, that I will not cast this person out of doors, after He, or She, is come. Oh infinite mercy! As, this is an (endeared) so an (endearing) Text, and thousands of Souls may have (happily) closed with a Christ in it.  
It's Rule. Gospel-Faith hath its Rule, and 'tis an infallible one. Christ, is to be received, and rested upon, according to Gospel Tenders, and Terms. Now, the Terms of the Gospel are free; freely-free. Christ must be received, and rested upon, not upon the account of the merit of his own, but upon the account of his (own) merit. The Sinner, must come (as) a Sinner, 
Mat. 9.12, 13.  unto (this) Saviour. The whole need not a Physician: They see no need of a Physician: But those that are sick: They, who are sensible of Sin, and Sick of Sin, see a need of a Physician. Christ, came not to call the righteous (the conceitedly righteous) but sinners unto repentance. Christ, is (freely) offered, and (thus) he must be received. 
Joh. 4.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He is (the) Gift of the Father. If thou knewest (the) gift of God. He, is not only (a) Gift, but also (the) Gift; yea, the Gift of Gifts, by way of Emphasis; Eminency; Excellency. He, is the Gift of Gifts, from the God of Gods. Here, is the Giver, and that is the Father; is there such another Giver? Here, is also the Gift, and is there such another Gift? All gifts, from the Cell of nature, to the Chair in Glory, meet in this Christ, as in their proper Centre. If thou knewest the gift of God. But, 
Tit. 2.14.  as Christ is the Father's gift, so he is his own gift, who gave himself for us. That is, to Death; Even the death of the Cross. Oh Unparallelled Love!  
It's End. This is Salvation. There is a Reception of Christ, and Recumbency upon Christ, for Salvation; yea, upon him (solely) for Salvation: now, Salvation is a great thing: He, thought so, 
Aug.  who said, Lord, here beat me; here banish me; here bleed me; here burn me, so thou wilt but hereafter save me. Ask a convinced Soul, that hath been sailing by the Gates of Hell; that hath been reflecting Sin, as the way to Hell; and that looks upon every thing less than Hell, to be less than Sin, and he will tell you that Salvation is a great thing. Ask a deserted person, that hath been days, and nights in the Deep; that hath been crying out of the Depths; that hath been without Sun-light; without Moonlight; withhout Starlight; whose Soul hath been like a troubled Sea, and he will tell you that Salvation is a great thing. There is a generation (in this last of the latter days, 
O Tempora! O Mores!  and day of greatest Debauchery) guilty of Imprecation; wishing Damnation to themselves. I have read of one, who reflecting those words of Moses, If thou wilt not forgive their sin, 
Exo. 32.32.  then blot me out of thy book which thou hast written; which (probably at least) may be nothing else but a rasing his Name out of the Records of Israel: 
Rom. 9.3.  Reflecting (also) those words of Paul, I could wish myself accursed from Christ, for my Brethren, my Kinsmen, 
Corn. a Lapide. Firmin's real Christian; p. 20  according to the flesh; which (probably also) may be nothing more than wishing himself cast out of the Church, that they might be brought to Christ; draweth (unhappily) this Inference; That 'tis lawful for a man (in order to the Salvation of many) to wish his own Damnation. I am not of his Opinion, but must take leave to descent from him: I cannot believe, that he who hath a sense of Hell, though he hath not a Sight of Heaven is to wish his own Damnation. I would not be put off without Salvation, though I went through a Rack, or by a Stake, for it; and, if there were but ten men in a Kingdom to be saved, I would (if I could) put in to be one of those ten saved Ones. Salvation is a great thing; for 'tis not only a Step (unto) but also a State (of) Felicity, and that for an Eternity, which hath its Commencement here, and its Completion hereafter. Now, this Salvation, is by Christ. 
Luk. 2.11.  That Christ is (a) Saviour, is evident. Unto you is born this day in the City of David (a) Saviour, which is Christ the Lord. The Greek word for (Saviour) is a word that cannot be fully expressed in one Latin word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for it signifieth as much as a most absolute Deliverer, from all Danger, and Evil; such a person as doth not (only) once deliver, but is (also) the Author of (perpetual) Salvation. Now, this Salvation, is worth the Hearing; worth the Heeding; worth the Having; worth the Holding. That Christ is (the) Saviour, 
John 4.42.  is as evident. Now we believe; now, but not until now: Now, we believe, not because of thy saying: Thy voice, could not reach our Hearts, though it reached our Ears; it was Christ's own voice that reached our hearts: Now we believe, not because of thy saying, for we have heard him ourselves, and know, that this is indeed (the) Christ (the) Saviour of the world. But as the believing Soul receiveth Christ upon Gospel-terms, and resteth upon him for salvation, so (solely) upon him for salvation. There is salvation in no other. 
Acts. 4.12.   
Thus have I according to my Stature, being, (at most) but a Dwarf to others) got through the Definition; at least the Description of a Gospel-Faith, which is the Gift of God, and Fruit of the Spirit of God, whereby (upon Gospel-terms) there is a Reception of Christ Jesus the Lord, and a Recumbency upon him (solely) for salvation.   

CHAP. III. Of a great, and strong Faith.  
THat there is a Gospel-Faith, hath been already evinced, beyond all modest contradiction. That a Gospel-Faith, is a great Faith, 
Mat. 8.10.  is evident. I have not found so great Faith, no not in Israel. Christ (as God) knew his Faith before he spoke, for he was the Donor of it; but (as Man) he marvels at it, not finding the like among the Jews. And as a Gospel-Faith is a (great) Faith, so 'tis a (strong) Faith. 
Rom. 4.20.  'Tis said of Abraham, that he staggered not at the promise through unbelief, but was strong in Faith giving glory to God. Here is a strong Faith, but it was a strong God, in a strong promise, that gave strength to his Faith, and made it strong. A Gospel-Faith, appears a strong, and a great Faith, upon a divine reflection of three reasons.  
Because it seethe things invisible. As Faith is the Souls Hand, so 'tis the Soul's Eye. This is the will of him that sent me, that he which seethe the Son, and believeth on him, 
John. 6.40.  may have everlasting life, and I will raise it up at the last day. Faith, makes things absent, present. Faith, makes a God visible, 
Heb. 11.27.  who is invisible. The Apostle records this concerning Moses, as seeing him who is invisible. 
Heb. 11.1.  He gives (also) this Definition of Faith, to be the substance of things hoped for, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the convincing demonstration of things not seen. It signifieth a demonstration that convinceth a Soul thoroughly, of the Certainty, and Verity, of such things, as by reason, and natural parts, are not seen.  
Because it hopeth things incredible. 'Tis said of Abraham, 
Rom. 4.18.  that he believed in hope, against hope. He believed besides, and above all Causes, Arguments and Appearances of natural hope. Every thing, stood in the way of Abraham's hope that he should have a Son, and yet he believed this. Faith goes before; Hope, follows after; 'Tis as possible for a man to hope for that which he believes not, as 'tis for a Painter to draw a Picture in the Fire. Did any one (in that day) believe at the rate that Mordecai did? If thou (at this time) in holding thy peace, 
Esth. 4.14.  holdest thy peace, then shall respiration, and deliverance arise to the Jews from another place.  
Because it doth things impossible. What is impossible to other things, is possible to Faith. 
Mark. 9.23.  All things are possible to him that believeth. Now to see things invisible; to hope things incredible, to do things impossible, these were Luther's wonders, and are mine; and may be thine. But, lest any should make a God of Faith, I shall Subjoin this: I do not take the Act, without the Object; not the Act of believing, 
Heb. 12.2.  without Christ, the Object of Faith; for, as he is the Author of it, so he is the Actor of it; and as he is the Communicator of it, so he is the Consummator of it.  
Now, if this be true, that there is such a thing as a Gospel-Faith, and (this) Faith be a (great) Faith, then wonder not at that divine imposition, of that divine duty, of self examination, universally incumbent upon true believers. Examine yourselves whether ye be in the Faith. 
2 Cor. 13.5.  Here, is a Duty, and a Direction.  
A Duty, Examine yourselves. Here, ye have the Act, and the Object.  
The Act. Examine. 'Tis very significant, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the word which is the first root, signifieth to pierce through: Now, the word here to examine, coming of it, signifieth to make, or to take Trial; because by piercing through a thing, it is tried, what it is within, whether sound, or no. Examine me, oh Lord, 
Psal. 26.2.  and prove me; try my reins, and my heart.  
The Object. Yourselves. That is, your Souls. Only take heed to thyself, 
Deut. 4.9.  and keep thy Soul diligently. Here, Self, and Soul, are the same in sense, though not in Sound.  
The Direction. Whether ye be in the Faith; or, whether the Faith be in you. Whether your Gold be not Dross; 
Isa. 5.24.  whether your Silver be not Tin; whether your Root be not Rottenness. Come (now) to the Test; to the Trial; to the Touchstone; examine thy Soul whether thou be'st in the Faith.  
But how shall I know whether I be in the Faith? 
Qu. 1.  how shall I know that I have Faith? how shall I know that my Faith will go into vision, when my time goeth into eternity?  
Where there is Faith, there is Love. 
Sol. 1.  Faith, and Love, do grow upon the same Tree, which is the Spirit. Faith, and Love (like Rebecca's Twins) go hand in hand. 
Gal. 5.6.  But Faith which worketh by Love. 
Bellarmine  Faith, is not wrought by Charity, as one perverteth this Text; for than it will follow, that Love (by which Faith is wrought) must needs be before Faith; but Faith worketh by Love. Though Faith be not Love's parent, yet Love is Faith's partner. The Soul, that hath a Faith of the right Stamp, hath (also) a Love of the same Stamp; now, this is a love to Christ; a love to those that are Christ's; a love to those that are not Christ's; and a love to the Ordinances of Christ.  
Those (in the Faith) have a Love to Christ. Where there is Faith in the Person of Christ, 
John 21.17.  there is Love to the personal excellency of Christ. Lord, thou knowest all things, thou knowest that I love thee. Christ, having asked Peter lovest thou me more than these? 
v. 15.  Lovest thou me more than thy nets? more than thy Fishes? more than thy Friends that are about thee? Lovest thou me more than these? more than thou lovest these? or, more than these love me? Peter, being asked of the measure of his Love, answered only as to the Truth of it; and being asked of the Quantity of it, answered only as to the Quality of it, that it was of the right, Stamp, and had his own Superscription upon it. Peter will not be his own Judge, but refers it to his Lord, and Master to sit in Judgement upon it; Lord, thou knowest all things, 
Can. 3.3.  thou knowest that I love thee. This is a Soul-Love. Saw ye him whom my Soul loveth?  
Those (in the Faith) have a Love to those that are Christ's. He, that loveth the Father, loveth (also) the Child, 
1 Jo. 5.1.  for the Father's sake. He that loveth Jonathan, loveth (also) Mephibosheth for Jonathans' sake. He, that loveth him that begat, loveth him also that is begotten of him. And, not only (this) Child, or (that) Child, but also (every) Child, 
Col. 1.4.  must be loved for the Father's sake. Since we heard of your faith in the Lord Jesus, and of the love which ye have to all the Saints.  
Those (in the Faith) have a Love to those that are not Christ's. The cry of these (under their retirements) is, Lord, that not only this Husband; or this Wife; or this Child; or this Servant, but also this Neighbour, who is an Enemy to Christ, and the Call of Christ; an Enemy to Christ, and the Cause of Christ; an Enemy to Christ, and the Crown of Christ, 
Mat. 5.44.46.  were in Christ; had Faith in the person of Christ. Love your enemies. If ye love them, which love you, what reward have ye?  
Those (in the Faith) have a Love to the Ordinances of Christ. There's a Love to the Church, for Christ's sake; a Love to the Pool, for the Angel's sake; a Love to the Cabinet, for the Jewels sake; a Love to the Stream, for the Fountain's sake; a Love to the Gallery, for the King's sake; a Love to the Field, for the Pearls sake. Those, that have met with God, and Christ under Ordinances, can as well tell how to be without Bread, 
Job. 23.12.  as to be without Ordinances. I have esteemed the words of his mouth more than my necessary food. That man is defective in his prudentials, that thinks to keep up the Fire, by withdrawing the Fuel. He is under a great Temptation, at least not without great Corruption, that thinks to grow in Grace, under the neglect of means. Is Abstinence from meat, the way to get Strength? A man would think that none but Bedlamites should assert this. 'Tis the tree planted by the rivers of water, 
Psa. 1.3.  that bringeth forth fruit in his season. 'Tis the Soul that wades in Sanctuary-waters, that is a Cedar in Lebanon, and a green Olive in the house of God. 
Psa. 42.1, 2.  May the sweet singer of Israel speak? As the Heart panteth after the water brooks, so panteth my soul after thee, Oh God My Soul thirsteth for God, for the living God, when shall I come and appear before God? He that (to day) turneth his back upon the Ordinances of God, may (to morrow) turn his back upon the God of Ordinances.  
Where there is Faith, there is (also) a train of good works. A Believer, is not to be a Loiterer, but a Labourer. Remembering without ceasing, your work of Faith, and labour of love, and patience of hope, in our Lord Jesus Christ. They, who believe, must study to maintain good works. Though works morally, and spiritually good, be not essential unto Faith, yet they are evidential unto Faith; though they be not the essence of a lively Faith, yet they are the evidence that Faith lives; for, 
Jam. 2.26.  as the body without the soul is dead, so Faith without works is dead.  
But what are the Symbols of a great, 
Qu. 2.  and a strong Faith?  
A great, and a strong Faith, 
Sol. 1.  can trust God without a pawn. Then Faith acts in a most Kingly way, 
Job 13.15.  when it hangs upon a kill God. Though he slay me, yet will I trust in him. Though God makes a Thrust at me, and that Thrust should be mortal, yet he shall be the Object of my Trust. An unbeliever, yea, a weak believer, must have something to feed his Senses, or he gives up the Ghost: when an unbeliever is at his wealth's end, he is at his wit's end; but now a great, and a strong Faith questions not but that God will make provision, though he sees not in which way the provision should come. 
Crede qued non vides, & videbis quod non credis.  Believe what thou seest not, and thou shalt see what thou believest not. It is Faith, to believe what thou seest not, whose reward is to see what thou believest. Heaven, and Hell, have all in sight, Faith will have no work in either. Faith fears no Famine. Nothing grows weak, where Faith grows strong. 
Lactant.  Judge (as one saith) of Persons by Faith, not of Faith by persons. The Prophet strains lovelily, and yet loftily; wherein there is a supposed condition and a proposed conclusion.  
A supposed Condition. Though the Figtree, 
Hab. 3.17, 18.  and the Vine fail; though the Olive, and the Fields fail; though the Flock, and Herd fail. Suppose nothing but impending judgements; suppose a death upon all, and a failure of all things: Here is the Condition supposed.  
A proposed Conclusion. Yet will I rejoice in the Lord, I will joy in the God of my Salvation. Here is the Conclusion proposed. Though desolation, and devastation come; though poverty and prison come; though fire, and famine come; though sword, and pestilence come; yet will I rejoice in the Lord, I will joy in the God of my Salvation. Here, Faith, hath nothing in hand, and Christ shall be trusted without a pawn. Christ, is a Feast in Famine; and All, in the want of all, unto a person that hath a great, and a strong Faith. Faith, hath a chemical art; Chemists (they say) will entract Gold out of Stones, and Iron. He that can extract evil out of the Apostolic, and evangelic Faith, must needs be an excellent Chemist, and may safely undertake to draw water out of a Pumice.  
A great, and a strong Faith, is a wonder-working Faith. Faith, is a prophetic grace, and answers itself. 
Psa. 37.34.  Though he falleth, yet shall he not be utterly cast down, for God upholdeth him with his hand. Faith, worketh through Eclipses, and is this short of a wonder? This, is the true Logic of Faith, to draw conclusions of Peace, in War; of Safety, in Danger; of Light, in Darkness; of Life, in Death. This is the victory that overcometh the world, 
1 Joh. 5.4.  even our Faith. Take not the Act, without the Object. Faith, may be said to overcome two ways.  
As it discerneth a Vacuity in all terrene Objects. 
Eccl. 1.2.  Vanity of Vanities (saith the preacher) all is Vanity.  
As it uniteth to Christ. Faith, makes the Subject (in which it is) a member of Christ, and so a Conqueror through Christ. 
John 16.33.  I have overcome the world. He that hath a great, and a strong Faith, is above the world's frowning, and the world's fawning.  
A great, and a strong Faith, is steady, and steadfast. A weak Faith, is shaken (in) the Soul, though not shaken (out) of the Soul; but a strong Faith, is like an Oak, which spreadeth its root deep, and is not easily blown down. Hence, that imposition; 
1 Cor. 15.58.  wherefore, my Brethren, be ye steadfast and unmoveable. A metaphor, taken from a Foundation, on which a thing stands firm; or, a Seat, 
Luke 22.32.  wherein a man sits firm. I have prayed for thee, that thy Faith fail not. Satan's first Siege, was laid against the Faith of Threaten; here 'tis laid against the Faith of Promises; but (saith Christ) I have prayed for thee (and for all that are mine) as well as thee, that thy Faith fail not; that it fall not short of what it (hath) been; or, of what it (should) be.  
A great and a strong Faith, can swim against Wind, and Tide. Corrupt reason, speaks like Peter, Master, save thyself; but a great Faith saith, 
Luke 9.24.  He that will save his life shall lose it, but he that will lose his life for my sake, the same shall save it. Corrupt reason saith, who would profess against the streams of the times? But a great Faith saith, 'tis better to die, than to deny; better to suffer than to sin. Corrupt reason consulteth safety, but a great Faith consulteth duty, and will hazard safety to preserve Sanctity. An Abraham (through grace) can sail to Heaven, though the tide of reason, and wind of temptation, be against him. 
Gen. 22.  Take vow thy Son, thine only Son Isaac, (the only Son left in his Family, for Ishmael was gone; or his only legitimate Son, in opposition to a Bastard) whom thou lovest, (with an especial dearness, as being the Son of thine old age, and of thy Wives miraculous conception, above the course, and force of nature) and get thee into the land of Moriah, 
2 Chron. 3.1.  (upon which the Temple was built) and offer him there for a  offering. Was not this command enough not only to puzzle fleshly wisdom, but even Faith itself? One command seems to enterfeir with another; that in obeying one, he must disobey another: One command saith, Thou shalt not kill; but here, Go take thy Son, and offer him up for a  offering. That God who gives life may call for it when he pleaseth. In this command, all that was in Abraham was put to trial. Take a taste.  
As a Man. It is inhuman to slay an innocent one, though a Servant; yea, a Stranger; but this was a Son. Or  
As a Father. It was unnatural to kill his own Child, though he had many Children; he had but One. Or  
As a Husband. What will his Consort say, that he should be killed, against whom she could not endure a Scorn, or a Flout? Or  
As a Believer. Will not Infidels blaspheme his God, and Religion, for such a Fact? This, is the tenth time (as some reckon) that Abraham was tried; but, was there any trial like unto this? What Course doth he now steer? He doth not call Relations, and Reason, 
Gen. 22.3, 4, 5, 6.  to the Council-board; but, early in the morning, he riseth up; taketh his Son; goeth to the place, and goeth about his work.  
A great, and a strong Faith, will bear great Delays. Though God doth not answer in Kind, and give a present answer to prayer, yet a great Faith saith, I shall have it in due time. A weak Faith, is soon out of Breath, but a strong Faith makes not haste. 
Isa. 28.16.  He that believeth maketh not haste. He shall not be (as a man at his wit's end) running backward, and forward, but expect a timely, and a thorough Issue. A great Faith will stay God's leisure: Oh, saith Faith, if I may not have the mercy now, I will stay longer! Then said I, I am cast out of thy sight, 
Jon. 2.4.  yet will I look again toward thy holy Temple.  
A great, and a strong Faith, will take no Denial. This, ye may run, and read, in the trial of the Woman of Canaan; which (by the Evangelist) is introduced with a demonstrative Adverb, behold: Behold, 
Mat. 15.22.  a woman of Canaan. Is it wonderful that there should be a Woman in Canaan, when that was a Land, and had many Women in it? No; it is not wonderful that there was (a) Woman in Canaan, but this looked like (the) Woman in Canaan; this looked like a Woman of Women. But what of this Woman? She comes, and cries unto Christ; Have mercy upon me, 
Ver. 23.  O Lord thou Son of David. She comes to him as God and Man, acknowledging his Divine, and humane nature. My Daughter (not a servant) is vexed (not troubled) grievously (not a little) with the Devil (not with a common enemy.) But what entertainment doth She find? She finds repulse upon repulse. Though She comes, and comes right to Christ, yet, Christ answers her not a word. Christ is a mute; will not the Saviour speak to the Sinner? As the Father knows not how to bear the Childs not ask, so the Child knows not how to bear the Fathers not answering. The Sinner speaks, but the Saviour is silent; he answered her not a word. Here Christ seems to neglect her. His Disciples say unto him, send her away, for she crieth after us. Christ answered, I am not sent but to the lost Sheep of the house of Israel. Christ, 
Ver. 24.  was sent to be a Saviour of the Gentiles, as well as of the Jews: I will give thee for a light to the Gentiles, 
Isa. 49.6.  that thou mayst be my salvation to the end of the Earth. He was (first) sent to Israel, 
Jerome.  saith one. 
Junius.  He was (while in the form of a servant) sent (only) to Israel, saith another. Here, Christ seems to deny her. 
Ver. 25.  She comes now, and worshippeth him, saying, Lord help me. The words are few, but forcible. He answers, 
Ver. 26.  It is not meet to take the children's bread, and to cast it to Dogs. Here, Christ seems to disgrace her; but all is for the exercise of her Faith, and patience. A man would have thought, that one repulse from Christ (whose Looks are Loves) had been enough; but this poor Woman is repulsed three times; as if she had resolved, here I will live; here I will lie; and here I will die, but I will have an answer of peace. She, was a Gentile, and Christ speaks after the manner of the Jews, who call the Gentiles, Dogs: Is it meet to take the children's bread, and cast it to Dogs? The Woman seems to answer by an ingenious inversion, retorting the words of a blessed Jesus upon himself: Truth, Lord, yet the Dogs eat of the crumbs which fall from their master's tables. As if She had said; 'tis true, I am a Dog, but Dogs are indulged Crumbs: If I may not have a Feast, let me have a Fragment: If I may not have a Cordial, let me have a Crum; for Crumbs belong to Dogs. If I be a Dog, I am (thy) Dog, and let me be indulged the Fare of a Dog. The Woman will take no denial, and this is called by him (that best understood it) a great Faith. Now Christ cries out as one conquered; as if she had made a conquest upon him by her Faith. Jesus answered, and said unto her, 
Ver. 28.  Oh Woman, great is thy Faith! be it unto thee even as thou wilt; and her Daughter was made whole from that very hour. I have (though not a Cedar in Lebanon, but a Shrub in the Valley, and the most unworthy) been weakly discussing the Signs of a great, and a strong Faith. 
Ulpian.  Did one complain that there were few Philosophers? I may complain there are few true Believers; at least that have a great and a strong Faith. Is it not unbecoming, to have a (great) God, and a (little) Faith? It dishonours God as much, and more, when we believe little, as when we do little. Though Man is not worthy to be beloved, yet God is worthy to be believed: Suffer me therefore to encourage a great Faith, by a reflection of six particulars, which call for a great Faith.  
Great Services call for a great Faith. There is great doing work for believers, and this great doing calleth for great believing. Believers they are to do what Christ commandeth; where Christ commandeth; when Christ commandeth; as Christ commandeth, and this calleth for a great Faith. When Christ (in a way of mercy) hath laid Siege to the Souls of persons, their cries have been, what shall we do? Men, and Brethren, what shall we do? Sirs, what shall I do to be saved? Lord what wilt thou have me to do? Believers, may have great work yet to do, before they go off the Stage, and be gathered unto their Fathers, which, calleth for a great Faith. Believers, may have great work yet to do, before they go to the grave of silence; to the house appointed for all living, and this calleth for a great Faith. There is a Testimony to be born to the Headship of Christ (which is the generation-truth) as (the) Head, of (the) Body (the) Church, and this calleth for a great Faith. Who knows but the question may be, is there any King but Caesar? Is there any Head of the Church but the Prince, or the Pope? 
Rev. 11.2  Christ, will have his witnesses, though they be but Two: A few comparatively; 
Chap. 12.17.  the remnant of the woman's seed, which keep the commandments of God, and have the testimony of Jesus Christ.  
Great Sufferings call for a great Faith. As great Action, so great Passion calls for a great Faith. There may be dying, as well as doing work for Believers, and great Passion calleth for great Faith. The Cross, is the way to the Crown; Passion, is the way to Paradise; the Wilderness, is the way to Canaan. This way the Head went: 
Luke. 24.26.  Ought not Christ to have suffered these things, and to enter into his Glory? This way the Body must go: 
Act. 14.22.  Through much tribulation we must enter into the kingdom of God. The Cross, is the Church's Arms; yea, she glories in bearing it for a Crest. Though God had one Son without Sin, yet he never had a Son without Suffering. 
2 Tim. 3.12.  All that will live godly in Christ Jesus shall suffer persecution. Luther saith, that he learned more by Christ's Cross, 
Qui non est Crucianus, non est Christianus.  than by all the letters in the book. He saith also) that he is not a Christian, that hath not a Cross. They, who are without chastisement, are Bastards, and not Sons: Now, no Bastard can inherit by the Law of God; by the Law of Nature; by the Law of Nations. This hath ever been the poesy of the Church of the first born, TO DO GOOD, ANDTO SUFFER EVIL. Suffering work, is noble work; the noblest work, that Dust and Ashes can be concerned in. Saints, are inferior to Angels, as to doing, but Saints are Superior to Angels, as to Suffering; for they are Spirits, and so impassable. Whom God affects most, he (many times) afflicts most; and, there is (many times) the choicest Affection, under the chiefest Affliction.  
Great Promises call for a great Faith. The Promises of God, they are the Church's Stock, and a Believers Patrimony. The Promises of God are great things, so great things, that what would not a convinced, or a deserted Soul give for a Promise? The Promises of God, they are greater than the Fears, or the Faith, of the People of God: The Promises of God, they are greater than the wants, or the weaknesses, of the People of God: The Promises of God, they are greater than the Sorrows, or the Sins, of the People of God: The Promises of God, they are greater than the Threaten of God, and as great as the Commands of God. When the World was shaken by Adam's sin, 
Gen. 3.15.  God secured it by the Promise of his Son. All the (after) Promises, were but as so many Commentaries upon this (first) Promise the SEED OF THE WOMAN. God, hath many times repealed Punishments, but God hath not at any time repealed Promises. The Promise is a Ground for Faith, as the Precept is a Rule for Obedience. The congregating and calling of the Jews, together with the drying up of the great river Euphrates in order thereunto, are not these great things to believe? and do not these call for a great Faith? The blasting of Babylon, and the blessing of Zion; the breaking of Babylon, and the Building of Zion; the Ruin of Babylon, and the Resurrection of Zion, are not these great things to believe? and do not these great things call for a great Faith? A numerical resurrection of the Body; 
Act. 1.10.11.  the binding of Satan; the personal return of Christ from Heaven, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the reign of (His) with (Him) according to the Greek (the) thousand years, 
Rev. 20.4.  are not these great things to believe? and do not these great things call for a great Faith?  
Great Providences call for a great Faith. The works of God, are distinguished into two sorts, of Creation, and Providence. 'Tis bad to outrun Providence, and 'tis not good to loiter, and lag behind it. 'Tis not good to go before God, and 'tis as bad to stay long behind him. Creatures, have a teaching voice; they read us Divinity-Lectures of divine Providence. There is the general Providence of God, 
Acts. 17.28.  which extends itself to the whole world: From him we live, and move, and have our being: There's also the special Providence of God, which he showeth towards his Church. 
Isa. 43.2.  When thou passest through the Waters, I will be with thee, and prevent thy drowning; when thou walkest through the fire, I will be with thee, and prevent thy burning. Is not every year, a year of Wonder? 
Annus Mirabilis.  what detections, disappointments, and defeats, have there lately been, upon a beastly, and bloody, brutish and barbarous, merciless and murderous generation, by a timely interposition of divine providence? The Poison, and the Antidote, come into the Nation together; such is the divine Providence, of the divine Majesty. God, now speaks, not (only) from the Earth, but (also) from Heaven, by the great and wonderful works of his Providence, 
Eusebius.  which one calleth the Sermons of God. Now, do not these Providences, call for a great Faith?  
Great Temptations call for a great Faith. Where is the Christian (of Christ's making) that is without Temptation? Our whole life (saith one) is but a Temptation. 
Aug.  There was a Tempter in the terrestrial Paradise, but there shall be no Tempter in the Celestial Paradise. That, indeed, a man is, that he is under Temptation. To be without Temptation (saith one) is the greatest Temptation. 
Tillinghast  When God puts any of his Servants into Satan's hand's, than he keeps Satan in his own hands. There is no place in the world that can secure from Temptation, or be a Sanctuary from Satanical Assaults. It is the folly of Popish Votaries, that think to immure themselves within Walls from the Temptations of Satan. Cloisters, are as open as the open field to Satan; but he is confined (as to his Temptation) to the aereal part, and therefore called the Prince of the power of the air: 
Ephes. 2.2.  When once (therefore) we are beyond the Earth, we are beyond the reach of all Temptations. I am (saith Luther) set upon (without) by all the world, and (within) by the Devil, and his Angels. Satan, in Tempting, hideth the Hook, and showeth only the Bait. Christ, was made like unto Man, that he might be Tempted, and Man is Tempted, that he may be made like unto Christ. When Satan doth his worst in Tempting, a Christian should do his best in praying. 
Beza.  One (when Tempted) made this answer, Whatsoever I was, Satan, I am now in Christ, a new creature, and 'tis that which troubles thee. Luther, gives one compendious way to withstand all temptation whatsoever; If moved any way by Sin; Satan; or the World; answer all with this only, I am a Christian; 
Christianus Sum.  I may not yield to any sin, for I am a Christian. Suspend thy judgement as to those under temptation; Christ himself was Tempted in the highest measure that could be. That, which is written of Spira, that he was a Reprobate, and a Castaway, because he concluded this of himself, was penned very inconsiderately; for, what did befall him, which may not befall a Child of God? Christ's intercession, must be the Souls Anchor, in time of temptation. He, that can say under temptation, 
Ego, non sum Ego.  as that young Convert did, I am not what I was, nor where I was, is happy indeed. Oh (saith Satan) there is at hand a blasting time! a breaking time! a binding time! a bleeding time! a burning time! curse God, and die; curse thy King, and thy God, and look upward. Do not great temptations call for great Faith? Satan rageth most at last: He is always going as a subtle Serpent to delude, or, as a roaring Lion to devour. Satan, is the greatest Peripatetic.  
Great Corruptions call for a great Faith. As there are great Services; great Sufferings; great Promises; great Providences; great Temptations, and all these call for a great Faith; so, more than all; most of all; worst of all, there are great Corruptions, which also call for a great Faith. Corruption, is the Sting; this is the evil of evils; the plague of plagues; the poison of poisons. There are achan's within to be stoned to death: saul's within, to fall upon the point of the Sword of the Spirit: There are Agags within, to be cut in pieces: There are Goliahs within to be destroyed; the Sons of Zerviah within that are to be subdued, and these call for a great Faith: 
Pro. 20.9.  Was that Question ever answered? Who can say, I have made my heart clean, I am pure from my Sin? Ah Soul! look within, and see new worlds of Sin; now, do not these call for a great Faith? May it not be said of Sin, 
Malum complexum.  what is said of War, to be a Complex, and a complicated Evil? As there is the nature of Sin, so there is the sin of the Nature; And doth not this call for a great Faith? As there is no Sin in Grace, so there is no Grace in Sin. Sin is evil; all evil: Sin is so bad, that we cannot call it worse than it is. It's name is Evil. 
Rom. 7.21.  When I would do good, evil is present with me. As there is the evil of Suffering, so there is the evil of Sin, and this is the worst Evil. But, as the name of Sin is evil, so the nature of Sin is evil. 
Rom. 7.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That Sin by the Commandment might become exceeding sinful. Or, that Sin by the Commandment might appear hyperbolically sinful: Or, (according to the Greek) that Sin by the Commandment might appear a Sinner unto an Hyperbole. Now, doth not this call for a great Faith? Sin, is a darkening of the Glory of God; a defacing of the Image of God; a crucifying of the Son of God; a grieving of the Spirit of God; a wounding of the Soul of Man; And doth not this call for a great Faith? Is there a Day without Clouds? A Moon without Spots? A Garden without Weeds? A House without Rubbish? A Soul without Sin? A Heart without Leaven? Now, doth not this call for a great Faith? They, look like perfect Strangers to their own Hearts, who pretend unto a personal Perfection. Paul, was cried up for an earthly Angel, 
Rom 7.17.  yet not without Sin. 'Tis no more I that do it, but Sin that dwelleth in me. There is but one thing in all the World, that is the object of God's abhorrence; that makes Man truly miserable; that caused the Maker of Man, to repent of Man's making; that necessitates Mercy; that called for Christ's Sufferings, and caused Tears to stand in his Eyes; that God looks upon with a vindictive Eye; that Christ came to destroy; that made Angels, Devils; that makes a Hell within, and that is Sin; Now, doth not this call for a great Faith?   

CHAP. IU. Of a little, and a weak Faith.  
AS there is a great, and a strong Faith, so there is a little, and a weak Faith. Why are ye fearful, 
Mat. 8.26.  oh ye of little faith? I would not discourage an Infant-Faith: That God, who bids us receive him that is weak in the Faith, will not himself reject him; but God bids us receive him that is weak in the Faith: 
Rom. 14.1. Fides, periculis secura; securitate periclitatur. Aug.  Him that is weak in the Faith receive you, but not to doubtful disputations. By one that is weak in the Faith, the Apostle may mean a young Convert; a Babe in Christ; or a Person not sufficiently instructed concerning the Use of things indifferent. Though thy Faith be not grown to a Cedar, if it be a Shrub, or a bruised Reed, 'tis too good to be broken. A weak Faith, may lay hold upon a strong Christ. A Palsical hand may tie the knot in Marriage. 'Tis con-natural unto Man to desire Salvation, rather under the notion of Doing, than of Believing. Dream not of the same Favour with Saints, unless thou hast the same Faith with Saints; but 'tis Faith of the same Stamp, not of the same Stature; the same as to Quality, though not as to Quantity; the same as to Truth, though not as to Degree. A spark of Fire, is true Fire, the Furnace is no more: A Drop of Water, is true Water, the Ocean is no more. Now, as a little Fire, may be true Fire, and a little Water, true Water; so a little Faith may be true Faith.  
But how shall I know that I have true Faith? 
Qu.  I fear my Silver is Tin; my Gold is Dross; my Faith is Fancy: Ah! I fear, that my Faith is not a true, but a false Faith: How shall I know a true Faith, from a false Faith? That's the Question.  
A true Faith goeth not alone. 
Sol. 1.  As it is said, 'tis not good that Man should be alone; so, it may be said, that Faith is not good, that is alone. The Leper (under the Law) was to dwell alone, but true Faith goeth not alone. 'Tis written, Woe to him that is alone; so, Woe to that Person whose Faith is alone. Unless a corn of Wheat falleth into the Ground, and dieth, it abideth alone; thus Faith, if it hath not Works is dead, 
Jam. 2.17.  being alone; or, by itself; so the Greek. A false Faith goeth alone; an Hypocrite speaks of his Faith, when his Works are speechless, or speak nothing but Unbelief. An Hypocrite is all Creed, but no Commandment; he saith he believeth, but continueth in Sin. 'Tis a false, not a true Faith, that goeth alone: A true Faith hath a train of good Works. 
Jam. 2.18.  Show me thy Faith without thy Works, and I will show thee my Faith by my Works.  
A true Faith hath a true Object. A false Faith, hath a false Object; an Hypocrite believeth the lying Vision of his own Heart; but a true Faith, hath a true Object; this hath the Person of Christ for Object; a Christ in all his Offices, as the Church's Prophet, Priest, 
Acts 16.31.  and Prince. Believe in the Lord Jesus Christ, and thou shalt be saved.  
A true Faith is not easily come by. A false Faith is easily had; this Faith, 
Mark 4 5.  is like the Seed in the Parable, which sprung up suddenly; 'tis without Convictions, and Heart-wounding. Though there may be many Convictions without out Conversion, yet is there any Conversion without Convictions? It may be said to a Person that hath a false Faith, concerning his faith, as Isaac did to his Son concerning his Venison; Son, how camest thou by thy Venison so soon? So, Soul, how camest thou by thy Faith so soon? Hast not been wading in the Waters of Marah, and of Meribah, and yet hast faith? Hast not been sailing by the Gates of Hell, and yet hast faith? Have there been no Pains, nor Pangs, and yet hast faith? This faith may have the stamp of a Caesar, but it hath not the stamp of a Christ upon it. A true Faith is hardly come by; it cost many Prayers, and many Tears; this spiritual Infant is not born without Pains & Pangs. When Peter had told the House of Israel, that God had made that same Jesus whom they Crucified, 
Acts 2.36, 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Leigh.  both Lord, and Christ, the Text saith, They were pricked in their Heart: The word signifieth to Rent, Vex, and Wound punctually, even the least part, and point of the Heart; as if the sharpest points of many empoisoned Daggers, in the severest manner, had been fastened in their Hearts. Now, Soul, hath thy faith a Train of good Works? Hath it Christ for Object? Did it cost thee dear? Then 'tis a true Faith, though a little Faith.  
A true Faith hath two Hands. A false Faith hath but one Hand: An Hypocrite would take Christ, but not give up himself to Christ. An Hypocrite, would take Christ by way of Surety, but not give up himself to Christ, by way of Surrender; but now a true Faith (though it be but a little Faith) takes Christ as a Saviour, and submits unto Christ as a Sovereign. True faith can say to Christ, Rule thou in the midst of thine Enemies. 
Psal. 110.2.  Not only in the midst of thine Enemies without, but also in the midst of thine Enemies within. Now, Soul, art as willing to be sanctified by Christ, as to be saved by Christ? As willing to be crucified with Christ, as to be crowned with Christ? Then thy faith (though a little Faith) is a true Faith.  
A true Faith dreads not Trial. An honest Man, is not afraid of the Bar. A false Faith dreads a coming to the Test; to the Trial; to the Touchstone: An Hypocrite, is like a Man that hath stolen Goods in his House, the Man is unwilling that his House should be searched; the Hypocrite is unwilling that his Heart should be searched; but true Faith will come to the Trial. 
Psal. 26.2.  Examine me, O Lord, and prove me; try my Reins, and my Heart.  
A true Faith will live in a Storm. A false Faith will die in a Storm; an Hypocrite, is like those Hearers, that had no Root; 
Luk. 8.13.  which for a time believed, but in time of Temptation fell away: When a Storm, or Shower of Blood came, their Faith died; but true Faith will live in a Storm; 
Col. 2.6, 7.  for, as it hath Christ for Object, so it hath Christ for Root. Now, Soul, doth not thy Faith dread the Test, and will it live in a Storm? Then (though a little) 'tis a true Faith. But, to conclude this (first) Section, suffer the words of Exhortation.  
Art not in Christ? Come (then) to Christ. Art not in Christ? Come (then) to Christ, 
Joh. 8.24.  or go to Hell. If ye believe not that I am he, ye shall die in your sins. If ye die (in) your Sins, ye will be Damned (for) your Sins. Art out of Christ? 'Tis a wonder to me, and may be to Thee, that thou art out of Hell.  
Art in Christ? Welcome (then) two words.  
Multiply Cries (through Christ) unto Christ, for more Faith. 
Luk, 17.5.  The Apostles said unto the Lord, increase our faith.  
Drink of the Brook by the way, and lift up thy Head. He that believeth, 
Acts 13.39.  is justified from all things, from which he could not be justified by the Law of Moses.   

The Compendium Versified.  

PRose into Poem comes, to welcome Those  
In Poem, that no welcome found in Prose.  
Faith, subject is; this leads the Van of Grace;  
This goeth first within the Church's Race.  
Faith, subject is; But what's a Gospel-faith?  
'Tis Heaven's Gift, as one most truly saith:  
The Spirit's Fruit; the Essence of it lies  
In taking Christ (as sacred Truth complies)  
On Gospel-terms; which Terms are freely free,  
In all his Offices; now these are three;  
Christ; Jesus; Lord; who first, and ever since,  
Hath been the Church's Prophet, Priest, and Prince.  
Thus taking there must be; there (also) must  
Be resting (solely) by this mortal Dust,  
On Jesus Christ the Lord for Grace and Glory;  
This sweetly doth comport with Sacred Story.  
If Faith, than Love (though not about Romances)  
To Christ, and Christ's; the Christless; Ordinances.  
A Gospel-faith, 'tis great; 'tis strong, I see;  
Its Symptoms also may appear to Thee.  
No Famine fears this Faith, but Christ doth take  
Without a l'awn, and Earnings of him make.  
In Famine Christ to great Faith is a Feast;  
A Fragment is (with Christ) a Dish at least.  
It's Logic (also) doth Conclusions make  
Of Light in Darkness; Life in Death; awake.  
'Tis steady; steadfast too; let none control;  
Not shaken (out) though shaken (in) the Soul.  
This swims 'gainst Wind and Tide; it progress makes;  
Bears great Delays, and no Denial takes.  
Great Act'on; Pass'on; Promises; and all  
Great Providences; Tempting; Sinning; call  
For Gospel-faith, timely to take the Wall;  
Which cannot stoop unto a final Fall.  
Lend both Ears now, and hear, for Jesus saith,  
Oh Woman! great is thy Prophetic Faith.   

THough Faith be little, may it not be true?  
A Spark, and Drop, the Fire, and Water show.  
He teacheth well, that doth distinguish well;  
Now real Faith from false, may Mortals tell.  
True Faith, of good Works hath a lovely Train;  
Its Object's true; it costeth dear; again,  
It hath two Hands; it dreadeth not a Test;  
It liveth in a Storm; that's better; best.  
Art not in Christ? Go then to him; or go  
To Tophet dying; unto endless Wo.  
But art in Christ? beg down more of this Grace,  
Be joyous (also) running of thy Race:  
From all things hath a Surety freed Thee,  
That Moses Law could not a Sinner free.  
As there's a great, so there's a little Faith,  
In sacred Scripture this Jehovah saith.     

SECTION II. Of HOPE.  

CHAP. I. Whether there be a Gospel-Hope? and what this Gospel-Hope is?  
AS there is a Gospel-Faith, so there is a Gospel-Hope. Faith is the Christians Logic; Hope, is the Christians Rhetoric. Faith, is compared to a Doctor in the Schools; Hope, is compared to a Captain in the Wars. Though there may be a difference between Faith and Hope, in respect of Subject; in respect of Object; in respect of Office, and in respect of Order; yet, as there is a Gospel-Faith, so there is a Gospel-Hope. Now, as a Gospel-Faith, so a Gospel-Hope, hath a various acception, and acceptation in the sacred Scripture.  
By Hope, sometimes understand Faith. Be ready always to give an answer to every Man that asketh you a reason of the Hope that is in you, with meekness, 
1 Pet. 3.15.  and fear. By Hope here understand Faith; Faith, as to the Doctrine, and Discipline of the Gospel. If the Glory of God, and the good of those that ask a reason of Faith, as to the Doctrine and Discipline of the Gospel, be concerned; otherwise, we are not to cast Pearl before Swine. 
Mat. 7.6.  Apply not Evangelical Promises unto swinish Men, who regard them no more than Swine do Pearls, of whose use they can have no sense. Hast thou faith? 
Rom. 14.22.  Have it to thyself before God. If thou be'st persuaded in thyself, that a thing is indifferent, use this liberty to thyself; have Faith with thyself, but boast not of it to the offence of another.  
By Hope, sometimes understand the thing hoped for. Looking for the blessed Hope. That is, 
Tit. 2.13.  for the blessing hoped for. Here Hope is Metonymically put for the blessing hoped for.  
By Hope, sometimes understand Christ Jesus himself, the Object of Hope. 
Acts 28.20.  For the Hope of Israel, I am bound with this Chain. Christ, is called the Hope of Israel, in respect of the Fathers, who looked for his coming, according to promise.  
By Hope, sometimes understand some mighty Prince, 
Isa. 20.5.  or People. They shall be afraid and ashamed of Aethropia their expectation, and of Egypt their glory.  
By Hope, sometimes understand a certain persuasion. 
2 Cor. 2.7.  Our hope of God is steadfast, knowing, that as you are partakers of the Sufferings, ye shall be also of the Consolation.  
By Hope, sometimes understand the Grace, 
Ps. 131.3.  or Act of Hope. Hope thou Israel in Jehovah, from now, as yet, unto Eternity; So the Hebrew Text. Now, 'tis the Grace, or Act of Hope, that is the Subject to be discussed, as I am more or less indulged the Gales, and Gusts of the Spirit.  
But what is this Grace, 
Qu.  or Act of Hope?  
Gospel-hope, 
Sol.  is a Grace, and Fruit of the Spirit; consisting in an assured, and abiding Expectation; 
Descr.  having God, and all promised Good, future, and possible, for its Object; grounded upon the Mercies of the Father, and the Merits of the Son.  
Now, in this Description, there are four things that call for Discussion, being indispensably necessary in order to its Constitution: The Nature of it; the Quality of it; the Object of it; the Cause of it.  
1. The Nature of it. Gospel-hope, is a Grace, and Fruit of the Spirit. The Apostle speaks of some of the Spirit's Fruits, against which there is no Law; 
Gal. 5.22, 23.  no Law of Condemnation. The fruit of the Spirit is Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance. Hope, is not expressed, but 'tis implied; the reason is obvious, for Hope is a Grace; now, all Grace groweth upon this Tree, and is the Fruit of this Tree, the Spirit. That Hope is a Grace, is as evident, for it is ranked with Faith, and Love. 
1 Thess. 1.3.  Remembering (without ceasing) your work of Faith, and labour of Love, and patience of Hope, in our Lord Jesus Christ. Here is the work of Faith; 'tis not a dead, but a living Faith; 'tis a work, but 'tis a Work of God; a work of Grace, and it worketh by Love. Here is the labour of Love; Love, is laborious; it labours much; labours most, though it thinks it labours least. And, here is the patience of Hope; here is a bearing of the Cross, in hope of the Crown; a passing through the Wilderness, in hope of the Land of Promise, a Suffering (for) Christ, in hope of Reigning (with) Christ.  
The Quality of it. This Grace, Hope, is an assured, and abiding expectation.  
'Tis an assured expectation. This Hope is acted by the Spirit. 
Gal. 5.5.  We (through the Spirit) wait for the hope of Righteousness by Faith. Here is a waiting, or expectation, and this is through the Spirit, which must needs be certain, and sure: Yea, that 'tis an assured expectation, the Apostle endeavours to insinuate. 
Rom. 5.2.  We rejoice in hope of the Glory of God. Where there is Joy, there is Assurance. There will come a time, when Time shall go into Eternity, and the Soul shall go into Glory, and we rejoice in hope of this Time. There will come a time when we shall go Home; when we shall go to our Father's House, wherein are many Mansions, and we rejoice in hope of this Time. There will come a time, when we shall be arrived at our Haven; our Heaven; our Palace; our Paradise, and we rejoice in hope of this Time.  
'Tis an abiding expectation. Hope is no remover, but an abiding grace. Hope, is not a fading quality; though it doth not always act (at least in that degree act) yet it always is, where it ever was. Though it be not always a lively hope, yet 'tis always a living hope. 
Dùm spiro, spero; dùm expiro spero.  While I live, I hope, saith the Heathen; while I die, I hope, saith the Christian. 'Tis written, that the wicked is driven away in his wickedness, 
Prov. 14.32.  but the righteous hath hope in his death. There is a hoping (to) death, and a hoping (in) death. Hope, is to last, so long as this life lasteth; and to run parallel with the longest minute, and moment of Time. A Christian (of Christ's making) never loseth his hope, until he hath found that which he hoped for. That Hope (which is the Concomitant 〈◊〉 of Faith) is an assured, and abiding ex pectation, 
Heb. 6.11.  may be read by him that runneth: We desire, that every one of you do show the same diligence, to the full assurance of hope unto the end. Here, is not (only) hope, and assured hope, but (also) the assurance of hope; yea, the full assurance of hope. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  A Metaphor taken from Ships that have all their Sails up; yea, and all these Sails filled with Wind. As Faith hath an eye to the truth of the promise, so Hope hath an eye to the good of the promise; but, the assurance of this hope, is, that we shall receive that Good. Though Hope (in vulgar-Dialect, and in the things of the World) signifieth of things to come a probability; yet (in Scripture-Dialect, and in the things of Salvation) it signifieth an undoubted certainty.  
The Object of it. The Object of Hope is God, and all promised Good, future, and possible.  
The Object of Hope, is God. That God is the Object of Hope, is evident, for he is called the God of Hope. 
Rom. 15.13.  Now the God of hope fill you with all Joy, and peace, in believing, 
Objectiuè & effectiuè.  that ye may abound in hope, through the power of the holy Spirit. He is called the God of hope objectively; because the proper, and primary object of it; and effectively, because the worker of it by his Spirit: Both these are legible in this proof: The God of Hope; there he is the Author, and the Object of it: That ye may abound in hope; there he is the Actor, and the Worker of it. This Hope is in God formally, as in the Subject of it; and in God causally, as in the Fountain of it; He is the Author of it, and the Donor of it; the God of it, and the Giver of it.  
As God, so Good; all promised good, is the Object of Hope. Though God, or Christ be the immediate Object of hope, yet there are subordinate Objects of hope; as the Word of God, and the good things of God; yea, all the good things of God, relating to this life, and that which is to come. But, this Good, which is the Object of Hope, must be promised good; all promised good. In hope of eternal life which God that cannot lie promised before the world began. Or, rather, 
Tit. 1.2  from the beginning of ages, 
Gen. 3.15.  in that famous promise of the blessed seed. 
Non ab aeterno, sed ante multa saecula. Grotius.  Not from eternity (saith one) but before all ages. As there is a Hope (by which) we lay hold, which is the Grace, or Act of Hope; so there is a Hope (upon which) we lay hold, which is the Good for which we hope; the Object of hope, God himself; and all the good things which he hath promised. This hope may be considered two ways; for the grace acting in us, or for some promised good, upon which the grace acts. If, therefore, we take promised good to be the object of hope, than it falls under a two fold Notion.  
Hope looks at that which is good. No man ever did, or can hope for that which is evil of itself, or to him, if it appears so to be; though many have hoped for that which is indeed so, and hath proved so to them in the event, and issue.  
Hope, hath for its Object, some good future, and possible.  
Future. Hope, springeth from the apprehension of some good that is to come. The Object of Hope, is some future good, but the Act of Hope, is a present good, and that is present pay, to bear our charges in waiting. 'Tis a future good, that is Hope's Object, not something had, but something to have; not something in Hand, but something in Heaven; yea, especially Heaven itself; for, as Christ is the Object of Faith, and Christians the Objects of Love, so Heaven is the Object of Hope. For the hope which is laid up for you in Heaven. The Object of Hope, is a future good; for that which a man hath already in his possession, or doth already enjoy, he cannot be said to hope for. Enjoyment, swallows up hope, or rather perfects it. Thus, the Apostle argues; 
Rom. 8.24.25. Not saved Ro, but Spe.  we are saved by hope: Not by the Grace, or Act of Hope; but we look for salvation promised, and for salvation to be performed: What follows? but hope that is seen, is not hope; for what a man seethe, why doth he yet hope for? but if we hope for that we see not, then do we with patience wait for it.  
Possible. As future, so possible good, is the Object of Hope. 'Tis some possible good, or, such a good, as we have good grounds to attain; for impossibilities, are rather the Object of Despair, than of Hope. Now, that is a possible good, which is a promised good; for the Apostle having asserted a hope laid up in Heaven, connecteth, and connexeth this; 
Col. 1.5.  whereof ye have heard before in the word of the truth of the Gospel. Whatsoever God hath laid under promise, is possible and attainable; now what good is it, that is for the good of those actually his, that is not laid, and left under promise? That Heaven, into which all will run, as all the rivers run into the Ocean, is under promise. Fear not little-little flock (so the Greek) for it is your father's good pleasure to give the Kingdom. 
Luke 12.32.  True faith is rooted in the promise, and fruited with peace. A believer, hath something in hope, though little in hand; much in the promise, though little in his purse.  
The Cause of it. The mercy of the Father, and the merit of the Son. Freegrace is the moving cause; the Action and Passion of Christ, the meritorious cause.  
Freegrace is the moving cause of this Gospel-Hope. Freegrace, is the wheel that sets all a going in the Heart; 
Primum mobile.  yea, the wheel that sets all a going in Heaven. All good, is from God, and is an Act of his Freegrace. May the Apostle speak? Every good gift (the temporal, and smaller) and every perfect gift (spiritual and greater) is from above, and cometh down from the father of lights, 
Jam. 1.7  with whom is no variableness, nor shadow of turning.  
The active, and passive obedience of Christ, is the meritorious cause of this Gospel-hope. As all this promised good is grounded upon the mercy of the Father, so upon the merit of the Son. The Socinians say, that Christ died only as an Example; that he did not satisfy divine Justice by his active and passive obedience. Are not many, not (only breathing the Veins, but (also) letting out the Vitals, and bleeding to death, this blessed and sacred truth, that Christ by his active, and passive obedience, hath given satisfaction (to) the Father, for all given unto him (by) the Father? If God be reconciled, certainly than he is satisfied; but God is reconciled. Reconciled to God; but how? 
Rom. 5.10.  through the death of his Son. There was a concurrence of Christ's active and passive obedience, in order to Satisfaction and Salvation.  
There must be the Action of Christ. A Christ must do. Man, would be doing, though it was to his undoing, for he sinned against a negative precept, and did that which was prohibited: The Woman gave unto me, and I did eat: Now, as Man would do, so Christ must do; as Man did that which was prohibited, so Christ must do that which is imposed. I have finished the work which thou gavest me to do. 
John 17.4.  Christ (for His) hath exactly answered what the Law perfectly required. Christ hath fulfilled the righteousness of the Law (for) his, and Christ is fulfilling the righteousness of the Gospel (in) his. It is written, that when Christ had (upon the Cross) received the Vinegar, 
John 19.30.  he said, It is finished. Now the Prophecies of him were finished, saith one. 
Aug.  Now his pilgrimage, and the wrath of God were finished, saith another. 
Chrysist.  Now the Jewish Law, and Sacrifice, was at an end, saith a third. 
Jansenius.  Here is the Action of a Christ.  
There must be the passion of Christ. A Christ must die. As there must be his active, so there must be his passive obedience. As Christ did, so Christ died, and so satisfied. Is not Redemption a Good? a great Good? a Soul Good? This is by Christ. 
Eph. 1.7.  In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. Man, had sinned; God, was offended, and would be satisfied the same way that he was offended; that is, by the Sinner, or by the Surety; by the Person, or by the Proxy; by the Creature, or by Christ; Now, 
1 Pet. 3.18.  Christ hath suffered for sins, the just for the unjust, that he might bring us to God. That he might bring God down to his, which is a heaven here, and carry his up to God, which is a heaven hereafter. Here is suffering, and here is satisfying, for here is bringing unto God; into reconciliation, and communion with God. A sinless one suffered, and satisfied for sinful ones. Christ, was Man, that he might suffer, and God, that he might satisfy: 
Heb. 9.12.  He hath (by his own blood) once entered into the holy place, having obtained eternal redemption for us. As the High Priest entered with blood into the holy of holiest; so Christ (by his own blood) hath entered into the holy place (which is Heaven) of which the holy of holiest was a type, and hath obtained eternal redemption for us. Now, if Christ (by his Action, and Passion) hath obtained eternal redemption, certainly than he hath given by these (unto divine Justice) a plenary, and perfect satisfaction, for all given unto him, and unto whom he is given.   

CHAP. II. Inferences and Motives, concerning a Gospel-Hope.  

I. Inferences, concerning a Gospel-Hope.  
'Tis the Duty, 
Infer. 1.  and Mercy, of the Israel of God, to make the God of Israel, the Object of their Hope. To these distinctly.  
'Tis their Duty. When the Psalmist found amazing, and amusing strive, and struggle (within) his heart, he reflected this incumbent duty (upon) his heart: Why art thou bowed down O my Soul? 
Psal. 42.5.  and why art thou disquieted within me? hope thou in God. Did he so? do thou so. 'Tis undoubtedly thy duty to keep Hope acting upon its Object. Oh writ after this Copy, and walk after this path, in this matter!  
'Tis their mercy. Oh what a mercy is it, to have something, in hope, when there is nothing in hand! Both the Duty, and the mercy, of the Israel of God, are legible together, in making the God of Israel, the Object of their Hope. Let Israel hope in Jehovah; there's the duty: For with Jehovah there is mercy, 
Psal. 130.7.  and with him is plenteous redemption; there's the mercy. The Psalmist, and the Prophet, are not Two, but One, as to their Opinion herein, and Imposition hereof: Trust ye in Jehovah until eternity; 
Isa. 26.4.  there's the duty: For Jah Jehovah is a rock unto Eternity; there's the mercy.  
As there is a true, 
Infer. 2.  so there is a vain hope. 'Tis said by Bildad, (old love, 
Spes vera, & vana.  or without love) as the word signifieth, That the hope of the hypocrite shall be cut of, 
Job. 8.14.  and his trust shall be as a spider's web; or house; margin. The hypocrite clings about the object of his hope, as a man that is ready to drown, takes hold of any thing within his reach, though a twig, or a broken stick; but this shall be cut off, and his trust shall be a spider's house. The web, is the house of the spider. There is some curiosity in the web of a spider, but there is no stability in the web of a spider. The spider fetcheth her web out of her own bowels, having not  materials to build her house with. The web (also) of the Spider doth perish: when the house comes to be cleansed, down goes the web of the spider. Thus, the works of an Hypocrite are unstable; they are fetched out of himself; but when a shower of blood cometh, his hope goeth to wrack: Is not this (now) a vain hope? The Prophet, hath a Dialect in Consort: 
Jer. 3.23.  Truly in vain is salvation looked for from the hills, and from the multitude of mountains; truly in the Lord our God is the salvation of Israel. Whether by hills, and mountains, we understand formidable Forts, and humane Help, as some interpret; or Idols, as others interpret, in vain is salvation looked for from these. Well may it be said (in this critical hour) with the greatest confidence, and innocence, truly in the Lord our God is the Salvation of England, and of his Israel in England: All the Salvation of the Israel of God, hath been from the God of Israel, and written as with a Beam of the Sun; witness those detections, disappointments, and defeats, of a beastly and bloody; merciless and murderous generation of Men: Did I say men? I may say miscreants, and monsters; armed Furies, and incarnate Devils; within our Bowels, and upon our Borders. I shall therefore Seal, what the Psalmist hath written to my hand; He that is our God, 
Psal. 68.20.  is the God of salvation, and unto God the Lord, belong the issues from death.  
Those, that are Hopeless, are Christless, 
Infer. 3.  and Godless. Art without a Gospel-Hope? read then thy misery in capital, and text letters, for thou art Christless, and Godless too. Ah soul! what pencil is able to delineate thy misery? Thou art Hopeless, and so consequentially Christless, and Godless. Ah! what hopeless person should (with dry eyes) read that text, and truth? At that time ye were without Christ, 
Eph. 2.12.  being aliens from the common wealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: Here are five withouts, and they are all sad ones indeed.  
Without Christ. Is this nothing? He is All, and in All: All things, and in all things; so the greek.  
Aliens from the Commonwealth of Israel. They had no right to that, and yet was there ever such a Commonwealth before or since?  
They were strangers from the Covenants of promise. They had no propriety in the promise of Life for they had no propriety in the Prince of Life.  
They were without Hope. As they were without these, so they were without hope of these.  
Without God. 'Tis sad being in the World without God, and yet these were without God in the World. Ah Soul! mayst not thou read thy misery in red letters? in letters of blood? To be without Christ, the Ground of Hope; to be out of the Church, the place of Hope; to be without the Covenant, the reason of Hope; and to be without God (as to Reconciliation, and Communion) the end of Hope, is not this sad? and (at the hearing of it) may not thine ears tingle? Who is able to say what it is to be without any of these? but what is it then to be without all these? The great Doctor of the Gentiles (speaking of Christians of Christ's making) saith, If in this life only we have hope in Christ, 
1 Cor. 15.19.  we are of all men the most miserable. If Faith, and Hope, should not stretch themselves beyond (this) life, than there would be no life, like a Christians life.; such are the Crosses, and Losses here; such are the Pains, and the Pangs here; such are the Trials, and the Travels here; but, we have in (this) life hope for (another) life; for a (better) life; for a life incapable of these things. They, had hope, but thou art without it, 
Jam. 2.19. Luke 8.30, 31.  and is not this sad? Hope (in some sense) excelleth believing, trembling, and praying; the Devils believe, and tremble; yea, they besought Christ; but they cannot hope: This, they want, and can never have: This, is the life of Christians, and the want hereof maketh Devils.  
There must be living (through hope) upon the Object of Hope. 
Infer. 4.  The life of Faith, is a noble life, and so is the life of Hope; these two live together, and will die together. 
Lam. 3.24.  Jehovah is my portion (saith my soul) therefore will I hope in him. 'Tis a mercy to have a portion (in) the World, but 'tis a misery to have the World (for) a Portion. Though thou hast no Bags, and Barns; not an Affluence, and Confluence, of these lesser, and lower things; though thou hast not a Palace, but a Cottage, and livest not at Court, but upon a Common; though thou farest not deliciously, but hast short Commons, and hast not Bread (for) to morrow (until) to morrow; though thou hast not Variety, and Rarity, but a morsel, nor the finest (or fat of the Wheat) but pulse; though thou hast not Superfluity, but a handful of Meal in the Barrel, and a little Oil in the Cruse; yet (if actually Christ's) thou hast Jehovah for thy Portion, therefore hope.  
Those (who have the Grace of Hope) should have a Life in Print. 
Infer. 5.  What manner of persons ought they to be in Cogitation, and Communication, and Conversation, who have God, or Christ, or Heaven, for the Object of their Hope? Hast a Gospel-hope? look then to thy Steps, and make straight steps to thy Feet. A well led life, is the best Monument. 'Tis highly commendable, when the life of a Christian, is a Commentary upon the life of a Christ. A Congregational-life, should be a Christian-life; an Evangelical-life, should be an Angelical life. A Life in Print, is a silencing evidence. Good works, are more evidential unto interest in Christ, than good words. The Life, rather than the Lip, is evidential, for what Country, thou art bound; what thy Desires, and Delights, and Designs are. The End of the Conversation, is (notoriously) evidential (for) or (against) a Man. The Life will speak, when the Lip is silent. 'Tis not the witty Head, but the holy heart, that shall go to Heaven, 
1. Jo. 3.3.  Every one that hath this Hope in him, purifieth himself, even as he is pure. Every one (actually in Christ) as to Nation, whether Jew, or Gentile; as to Sex, whether Man, or Woman; as to Age, whether a Methuselah, or a Josiah; as to State, whether a Crassus, or a Codrus; as to Degree, whether a person in his Robes, or a person in his Rags, desireth, and endeavoureth (through Christ) to be pure, as Christ is pure. This (as) is an as of quality, not of equality. A Christian, should be like the floor of the Temple, and the Ark of Noah, over-laid with pure Gold within, and without. 
Jewel.  'Tis said of one, 
Diu vixits licet non diu fuit.  that he lived long in the short scantling of his life. 'Tis said of Daniel, that nothing was found against him, unless it was concerning the Law of his God. Though perfection be not in the power of a Christian, yet it should be in the endeavour of a Christian. Those, who shall wear King's Robes in Heaven, must wear Saints Robes on Earth. Godliness (saith one) always enricheth the possessor. 'Tis pity but the life of a Christian should be such, as envy itself might not know where to fasten. As the Image in the Glass, doth resemble the Face, or Figure; the Feature, and Fawur; so doth a Christian (after his proportion) that hath a Gospel-Hope resemble Christ.  
Those (actually Christ's) are to hope to the end. 
Infer. 6.  As there must be a believing to the end, 
1 Pet. 1.9.  if at the end of our days, we would receive the end of our Faith, the Salvation of our Souls; so, there must be a hoping to the end, if at the end of our days, we would receive the end of our hope, and be graciously arrived at that City (which is the Object of it) the builder and maker whereof is God. 
Heb. 11.10.  Hope, is a sweet, and firm companion of man; it is the last thing that leaveth him. The Apostle presseth a hoping to the end. Gird up the loins of your mind, 
1 Pet. 1.13.  be sober, and hope to the end, for the grace that is to be brought unto you, at the revelation of Jesus Christ. Gird up the loins of your mind: The Jews, and eastern people, tuck up their long garments, that they may be more expedite, and free, to a journey, or business; thus, Christians (having a Gospel-Hope) must take short their minds from terrene objects, and delights in their progress through the wilderness, unto the Holy Land: Be sober; in principle; in practice: And hope to the end; and hope perfectly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so the greek: But, for what? For the grace that is to be brought unto you at the revelation of Jesus Christ; for more grace here, and for glory hereafter.  
That a hoping person, 
Infer. 7.  is a happy person. Hast a Gospel-Hope? drink (then) of the brook by the way, and lift up thy head, for the hoping soul, is the happy soul. Thou mayst say, as Luther did, let him be miserable that can be miserable, for my part I cannot be miserable, for I have a Gospel-Hope. 
Psal. 146.5.  Happy is the man that hath the God of Jacob for his help, whose hope is in the Lord his God. Canst thou be miserable, so long as God is merciful? Canst thou be unhappy, when the God of Gods, is the Object of thy Hope? Hast a Gospel-Hope? Then that God who hath eternity for his mansion, and eternity for his measure, speaketh unto thee from the mercy-seat; from Gerizim (the mount of blessings) not from Ebal (the mount of curses) for the hoping person, 
Deu. 11.29.  is the happy person. The Heathens had this Divinity among them, that only good men should be happy hereafter. When Croesus asked Solon (that Athenian-Lawgiver) who was more happy than Croesus'; Solon answered, Tellius; who, though he was a poor man, yet he was a good man. If there be a person unhappy on this side Hell, 'tis a person without a Gospel-Hope; and, if there be a person happy on this side Heaven, 
O terque quaterque beati!  'tis a person that hath a Gospel-Hope. This may be said of Christ, and of those who are Christ's (having him for the Object of their Hope) that they are three times; 
Toties quoties.  four times; many times; very many times blessed.  
Ah but this is an evil day, Objec. 1 and like to be worse! The People of God have not (only) the sense of death, but also the sentence of death in themselves now: There is a Storm impending; a Shower impending; it may rain (and that blood) before night; before I be gathered unto my Fathers; before I go to the grave of silence, and have a pillow of dust for my head.  
Be not over concerned, 
Sol.  for Christ is the Object of thy Hope. Do not rack thy thoughts, and Anticipate Providence, for, 
Mat. 6.34.  sufficient unto the day is the evil thereof. Do not live like a person in the Tombs; dig not thine own grave, and bury (as it were) thyself alive, for God is the Object of thy Hope, and will be so in a day of evil. 
Jer. 17.17.  Be not a terror unto me, thou art my hope in the day of evil.  
Ah but mine eyes fail in waiting for God in waiting for Good! Object. 2  
Enjoyment, 
Sol.  will compensate all thy Hope, and fruition will be a Compensation unto all thy expectation. Hope deferred, 
Prov. 13.12.  maketh the heart sick, but when the desire cometh, it is a tree of life.  
Ah but I may say as the Church did! Objec. 3 
Lam. 3.18.  My strength, and my hope is perished from the Lord. I am clean out of Hope.  
Dost say as the Church did? 
Sol.  then do as the Church did. But what did the Church?  
1. She seeketh the God of Gods. Remembering (remember, that's a better reading;) Remember my affliction, 
v. 19  and my misery, the wormwood, and the gall. As if she would give unto that God a memento, that needeth no mementoes: 'Tis true, God needeth no mementoes, and memorandums, but yet to do these things, he will be enquired of by the house of Israel.  
She senseth her Heart, as with her own misery, so with God's mercy.  
With her own misery. My Soul hath them still in remembrance, 
v. 20.  and is humbled in me; or bowed in me. This I recall to mind (reduce, 
v. 21.  or make to return to my heart; Margin;) therefore have I Hope.  
With God's mercy. It is of the Lords mercies that we are not consumed, because his compassions fail not: 
v. 22, 23.  They are new every morning; great is thy faithfulness. As if she had said, 'tis a wonder of mercy that things are no worse, seeing we are no better, but are so bad.  
She sealeth this with her own experience. 
v. 25, 26.  The Lord is good unto them that wait for him, to the Soul that seeketh him: It is good that a man should both hope, and quietly wait for the Salvation of the Lord. The experience of the Church, is here produced. We are not to make experience the Rule of Scripture, but to make Scripture the Rule of experience. 'Tis said of Luther, 
Experientia docet, optimaque Magistra est.  that he felt what he spoke, and had experience of what he wrote; therefore greatly qualified to express to the life, both the Sore, and the Salve; the malady, and the medicine; the Assault, and the Assistance; the Order of the Battle, and the means of the Conquest.  
Ah but I question whether my hope be a true hope! Object. 4 Ah my fear is that my hope hath the Stamp of a Caesar, but not the Stamp of a Christ upon it!  
A true Hope, 
Sol.  may be known from a false Hope.  
A false Hope, hath a false Object. Some, make pleasure their Hope; some make profit their Hope; and some make the World their Hope. Job, declaimeth against this: 
Job. 31.24.  If I have made gold my hope, or have said unto the fine gold thou art my confidence. Thus, false Hope, hath a false Object, but true Hope, hath a true Object. Paul, 
1 Tim. 1.1.  an Apostle of Jesus Christ by the commandment of God, our Saviour, and Lord Jesus Christ, which is our Hope.  
A false Hope goeth alone. A counterfeit Hope, is without a Train; this hath no Graces going along with it; but, true Hope, hath a Train of Graces. We glory in tribulation also, 
Rom. 5.3, 4.  knowing that tribulation worketh patience, and patience, experience, and experiencee, Hope. The Apostle (in the context) having asserted, 
Rom. 5.2.  we glory in Hope of the glory of God; the Glory of God, was the Object of their Hope, and they gloried, therein (for so the greek is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we glory in hope of the glory of God) subjoineth this; And not only so, but we glory in tribulations also, knowing that tribulation worketh patience, and patience, experience, and experience, Hope. Graces, have (as it were) a generation one from another, though all Graces have but one generation from Christ at once. We have (here) the Genealogy of Hope in three Descents: Experience, is the next, or immediate Parent of Hope; and experience, hope.  
A false Hope is short-lifed. The hypocrites Hope shall perish. 
Job. 8.13.  As all the Hope of hypocrites perish when they die, so (while they live) their hopes are dying: They have no hope when they die, yet all their hope is to die, and that is a miserable hope. The Hopes of hypocrites, they are as the Lifes of many Popes have been, very short. 
Job. 20.5.  The triumphing of the wicked is short, and the joy of the hypocrite is but for moment. Did the Psalmist say, remember how short my time is? I may say to the hypocrite, remember how short thy Hope is. And, as the Apostle saith, Brethren, the time is short; so, the hypocrite may say, my Hope is short. Thus, a false Hope, is a transient Hope, but a true Hope, is a permanent Hope; a false Hope, is a fleeting Hope, 
1 Cor. 13.13.  but a true Hope, is an abiding Hope. Now abideth faith, hope, and love.   

Motives concerning a Gospel-Hope.  
Would ye have God to take pleasure in you? Live (then) and die in the Act, 
Mot. 1.  and exercise of Hope. There are vessels in whom God taketh no pleasure; but, what infinite, Condescension is it, that he which doth all things according to his pleasure and who (only) hath right to say, my will, is my Law; my will, 
Sic volo, sic jubeo, stat pro ratione voluntas.  is my rule, should take pleasure in Dust, and Ashes? in undeserving? yea, in ill deserving creatures? We may resolve the reason of God's actions, into God's will; He is the Lord. The first Cause, needeth not to show second Causes; God, hath the reason of all things in himself, and therefore we are not to call upon him to give a reason: God, is the only Line, and Rule to Himself; and to all besides himself. We must do the will of God, because it is the Will of God; his will, must not be (only) the Rule of what we do, but (also) the very reason why we do it. Was there ever any Cain, or Esau? Any Achitophel or Jezebel? any Judas, or Julian, but did the will of God, though they went to Hell for their pains? 
Luth. Fiat voluntas mea; mea, Domine quia tua. Psal. 147. ●●  Luther.. praying for an useful Friend, cried out, my will be done, oh Lord! but he comes off with this, mine, oh Lord! because Thine. Jehovah, taketh pleasure in those that fear him, in those that hope in his mercy. God hath the People of his Pleasure; a peculiar people, a peculiar treasure; a People very near unto himself.  
Would ye not be Stumbling-blocks in the way of others? Live (then) and die in the Act, 
1 Thes. 4.13.  and exercise of Hope. What the Apostle saith concerning the resurrection (I would not have you sorrow even as others which have no hope) is also true concerning other things. Do not carry it in the world, and before the world, as those who have no hope. Do not dishonour your master by pangs of panic, and forbidden fear. Should it not have been below a David, a man after Gods own heart, a person of that worth, and weight, to say, I shall one day fall by the hands of this Saul? Did not David fear many Philistines, and doth he now fear one Saul? Did God say that David should outlive Saul, and doth David say that he shall die before Saul? I have so mewhere read of a Salutation, and a Replication, between a Ruffian, and a poor man: The Ruffian, meeting him weeping as he was going, saluted him thus; what, weeping still? but what if there be no Heaven to compensate this weeping? The poor man replied; Ah Sir! but what if there be a Hell for those that weep not? The Salutation was bad, but the Replication was good. I beg pardon, if I make this Use; 'tis connatural unto man, to run into extremes, and excesses; but this I preach, and press, that there may be Tunes of Joy, with Tones of Sorrow, in those that have Christ for the Object of their Hope; that they would be taking a prospect of the bright side, and not be altogether poring on the dark side of the Cloud. As sorrowful, 
2 Cor. 6.10.  yet always rejoicing. He brings in the sorrow of the godly with an (AS) saith Anselm; not that it is sorrow indeed, 
Quasi.  but (as) sorrowful; as if it were a painted Sorrow, not true Sorrow; but, when he speaks of Joy, there is not (as) but true Joy. The Design is this; while ye (who have Christ for the Object of your Hope) are looking downward, be also looking upward; and while ye are in the reflection of what ye are in your Selves, be also in the reflection of what ye are in your Surety (for he is the Object of your Hope) that ye may not be Stumbling-blocks in the way of others.  
Would ye be secured when the Winds are prodigious, and the waves are impetuous? Live (then) and die, in the Act, and exercise of hope. When the winds rise, and the Waves roar, the Anchor is cast to secure the Ship. The Apostle discoursing, and discussing two immutable things (the promise of God, and the Oath of God) in which it was impossible for God to lie, 
Heb. 6.17, 18, 19  that we might have strong consolation, who have fled for refuge to lay hold upon the hope set before us; connecteth and connexeth this; which hope we have as an anchor of the Soul. A material Anchor, is cast downward, but a mystical Anchor is cast upward, and fastened in Heaven. Our Hope must enter into Heaven, and fix there. The best of the Earth is not ground good enough, nor sure enough, for our Anchor-hold. Whatsoever we make our Hope, we make our God, and is there any thing on Earth good enough to be our God? Creatures (from the Instinct of Nature) will seek a Refuge upon the approach of a Storm. Do the Heavens gather? will it rain before night? Is there a shower of blood impending? Ark then (in) a Christ, and Anchor (upon) a Christ. Act (through Christ) hope upon a Christ, who is the Object of a Gospel-Hope.  
Would ye be under a distinguishing, and dignifying Character? Live (then) and die in the Act, and exercise of Hope. As some have been under a debasing Character; thus, Ahaz was; This is that wicked Ahaz: Thus, Ahab was; Ahab, sold himself to work wickedness in the sight of God, whom Jezebel his Wife stirred up: Thus, Jeroboam was; He did evil above all that were before him: Thus Abijam was; He walked in all the sins of his Father: Persons, and places, might be multiplied, in order to the evincement of this, that some have been under a debasing Character; but, others, have been under a dignifying Character: Thus, Moses was, for God himself preacheth his funeral Sermon; Moses, my servant is dead: Thus, David was; I have found David, the Son of Jesse, a man after my own heart, who shall fulfil all my wills: Thus, Jacob was; He went (unto) a Duty a Jacob, and prayer; he went (from) that Duty an Israel, and prevailer: Thus, Job was; his passion, is buried under his Patience, and his Infirmity, under his Grace: Ye have heard of the patience of Job: Thus, Abraham was; He is cried up as the Father of the Faithful, who, against hope, 
Rom. 4.18.  believed in hope. He believed against hope of Sense, and Reason; he believed in hope of God's Word, and Power, as appeareth by the Antithesis. He believed above the hope of man, and under the hope of God, who calleth things that are not, as though they were.  
Would ye sweeten all your Bitters? Live (then) and die in the Act, and exercise of hope. 'Tis very connatural unto professors, and possessors of Christ, to rack their Thoughts; to dig their own Graves; to embitter their Sweets; to live like persons in the Tombs; to take their Turns in Bochim; and to pitch their Tents in the Valley of Baca, by an Anticipation of providences. 
Num. 24.23.  Who shall live when God doth this? saith Balaam. Thus Manoah said to his Wife, 
Jud. 13.22.  we shall surely die; Why? Because we have seen God. Thus, persons, are apt to take wrong measures and to misconstrue the providences of God. Are not many ready to say, how insignificant are all the Detections, and Disapointments, and Defeats, that the God of Gods hath brought upon the People of his Curse? We are all like to be concerned in a common calamity: But now interposeth a Gospel-Hope with another Dialect, and saith, meliora spero; I hope better things; had God determined Destruction, he would not have given us these Pledges for future Deliverance by indulging a Nation such Detections and Disappointments, and Defeats. Will not God distinguish between Goshen, and Egypt? between Zion, and Sodom? between Beth-el, and Beth-aven? between Isralites and Ishmalites? between the inward and the outward Court? I hope better things. Hope (in the worst of times) looketh for better times. 
Job 13.15.  Though he slay me, yet will I trust in him. Though God should make a Thrust at me, and this Thrust should be mortal, yet He shall be the Object of my Hope.  
Would ye have a formal Plea at the Throne of Grace, against enemies without, and within too? Live (then) and die in the Act, and exercise of Hope. To these distinctly and concisely.  
Would ye have a formal Plea at the Throne of Grace, against enemies without? Live (then) and die in the Act, and exercise of Hope. Those (who have a Gospel-Hope) have enemies without, open, and close. It was the common saying of an Emperor, 
Leo Isaurus. Inimici occulti, pessimi.  that a close Enemy is far worse than an open. The Psalmist, had his Enemies without and against them he prayeth upon the account of his hope. Deliver me, 
Psal. 71.4, 5.  oh my God, out of the hand of the wicked; of the unrighteous, and cruel man; for thou art my hope, oh Lord God; thou art my trust from my youth.  
Would ye have a formal Plea against enemies within, at the Throne of Grace? Live (then) and die in the Act, and exercise of Hope. As those (who have a Gospel-Hope) have enemies without, so within, and these are the worst. Ah Soul! they are the saul's within; the Achans within; the Goliahs within; the Sons of Zerviah within, that are the greatest, and the worst enemies. Against these (also) doth the Psalmist pray, upon the account of making God the Object of his Hope. And now Lord, what wait I for? my hope is in thee: Deliver me from all my transgressions, 
Psal. 39.7, 8.  make me not the reproach of the foolish.    


AS Gospel-Faith, so Gospel-Hope appears  
In sacred Writ; now greatly this endears  
That Holy-Place (should Death arrest to morrow)  
Where Tunes of Joy admit no Tones of Sorrow.  
A Gospel-Faith goes first, but follows then  
A Gospel-Hope, which decketh lapsed Men.  
Though Gospel-Hope hath various Acceptations  
In Gospel-Lines; all worthy Contemplations;  
In silence pass I them: This little Tract,  
Of Gospel-Hope, suggests the Grace, or Act.  
A Gospel-Faith is Logic unto Man;  
And Gospel-Hope his Rhetoric; but can  
Man Hoping be, and not believing? then  
May Pictures in the Fire be drawn by Men.  
Faith's cried up as Doctor in the Schools;  
Yet cried down by many graceless Fools.  
Hope's cried up as Captain in the Wars;  
In Consort yet are these, detesting Jars.  
This Gospel-Hope appears a lovely Grace;  
The Spirits Fruit, in running of our Race;  
'Tis an assured Hope with Approbation;  
'Tis (also) an abiding Expectation;  
For Object, this hath God; all Promise-Good  
Both Possible, and future understood;  
'Tis on the Mercy of the Father founded;  
And on the Merit of the Son 'tis grounded.   

DEscribed thus, the Seeing may espy  
Its Nature; Object; Cause and Quality.  
The Duty, and the Mercy of a Soul,  
Are herein found, and that without Control.  
As there's a true, so there's a Hope that's vain.  
All Hopeless ones, are Christless ones. Again;  
We (through Hope) must on its Object live,  
If to the Object we would Glory give.  
Hope, calleth for a Life in Print (I'll hasten)  
That Envy (now) may not know where to fasten.  
All hoping one's, are happy ones; and 'tis  
From mount Gerizim Jesus speaks to His.  
False Hope, false Objects hath, but Hope that's true  
Christ Jesus hath for Object, truth doth show.  
False Hope, doth go alone; a blessed Train  
Of Graces hath true Hope, and these remain.  
False Hope short-lifed is, and transient:  
True Hope is living, lasting; permanent.  
Would ye that God in you should take a pleasure?  
Not stumbling others, taking a right measure?  
Would ye from others differ under Crosses?  
And would ye sweeten all your bitter Losses?  
Would ye have formal Pleas? this is the Scope;  
Live (then) and die in Acts of Gospel-Hope.  
But drawing to a Close, I cannot grave it,  
A Heaven 'tis to hope it, what to have it?     

SECT. III.  

CHAP. I. Whether there be a Gospel-Love, and what this Gospel-Love is?  
AS there is a Gospel-Faith, and a Gospel-Hope, so there is a Gospel-Love. These three divine graces (Faith, Hope, and Love) are (as it were) a created Trinity, and have (as it were) some glimmering Parility of a Trinity uncreate. Both Moralists and Divines say, that Love is the Weight of the Soul; it inclines us to this or that thing; which way soeever the Affection goeth, the Mind also goeth, and the Action followeth. This was the Definition of Plato concerning Love; That it is an Ardour, a Flame of a Soul dead in his own Body, and living in another. As there is a Love of Compassion, with which an Enemy is to be loved; Love your enemies; So, 
Mat. 5.44  there is a Love of Complacency, by which a Friend is to be loved: The Spouse loved to lean, as well as leaned where she loved; Who is this that cometh up from the wilderness leaning upon her beloved? 
Cant. 8.5.  Love, is referrible to God, and Man.  
To God. As 'tis referred to God, so it signifieth,  
His divine Essence. God infinitely delights himself in his Son, who is his wisdom; in his Spirit, which is his power; in his Creatures, 
1 Jo 4.16.  and in his Children. God is Love: He is Love in the Abstract; he is (as it were) a Compound of Love.  
His divine purpose. Jacob have I loved. 
Rom. 9.13.  This is the foreknowledge of God, and the good pleasure of his will.  
To Man. As Love is referrible to God, so to Man, and thus 'tis reducible to three heads; carnal; moral; spiritual.  
Carnal. There is a carnal Love, which falls under a three fold notion, and is reducible to three heads; Sin; Self; World.  
Sin. There is a love to Sin, and that's the worst Love. Though Sin be an evil; yet there is a love to Sin. Though it may be said of Sin, as it is said of War, 
Malum Complexum.  to be a complex evil, yet there is a love to Sin. Though the Name, and the Nature of Sin be Evil, yet there is a love to Sin. Though Sin be a burdening, and a breaking of God, yet there is a love to Sin. 
Jer. 5.31  The Prophets prophesy falsely, and the people bear rule by their means, and my people love to have it so; but what will ye do in the end thereof? Though Sin be a darkening of the Glory of God, and a defacing of the Image of God, yet there is a love to Sin. Though Sin be a crucifying of the Son of God; a grieving of the Spirit of God; and the greatest injury to the Soul of Man; yet there is a love to Sin. Though Sin maketh Angels, Devils, 
Din vixi; diu peccavi. Aug. Beza.  and irritates a God to cast them out of Heaven, into Hell, yet there is a love to Sin. Though Sin (the plague of plagues) did provoke that God, who is infinite in Attribute, as well as in Essence, to turn Adam (the Emperor of the Universe) and his captivating Consort (the Empress of the Universe) out of Eden into the wide World, yet there is a love to Sin. Though Sin be a cursed Inmate, and a cursed  between God, and Man; between Man, and Man; between Man, and Himself, yet there is a love to Sin. Though Sin hath been the unhappy Womb of all the penal, and prodigious Judgements that have been in the World, yet there is a Love to Sin Though Sin hath been daring of an angry Deity to rain (as it were) Hell out of Heaven upon Sodom, and Gomorrah ' yet there is a love to Sin. Though Sin hath made that work in Countries; in Cities; in Churches; in Families; in Souls, yet there is a love to Sin. Though Sin had not a Being (from) God; cannot have a Being (with) God; and striketh at the Being (of) God, 
2 Tim. 3.4.  yet there is a love to Sin. Lovers of pleasures more than lovers of God. The Greek is elegant; 
Paronomasia.  'tis an Agnomination, or Allusion to words, when the most differing signification is taken away. There is no Sin in the nature of Angels, there is nothing but Sin in the nature of Men. Man (naturally) is a Vessel of Sin, and a Vassal unto Satan, and yet there is a love to Sin. Though God be a hater of Sin, Man is a lover of Sin.  
Self. As there is a love to Sin, so there is a love to Self. Self-love, is a great Sin, for a man is to deny himself, not to love himself. 
Mat. 16.24.  If any one will come after me, let him deny himself, and take up his cross, and follow me. Self-love, makes a Man lovely in his own, but loathsome in God's eyes. Those that deny not themselves, and their own ends for Christ, will deny Christ for their own ends, and will be denied by Christ in the end. A Man may die (for) Christ, and yet not die (in) Christ. Man (though the epitome of the creation) is but a piece, and patch of the Earth, who should rather be (out) of love, than (in) love with himself. The civil rule is so defaced, that the most of men are compounds of self; let their Neighbour sink, or swim, it is all one with them; 
Non nobis solum nas cimur.  that it is become proverbial, Every man for himself: But, if (only) for himself, 'tis a maxim drawn in Hell, and ushered into the world by the Prince of Darkness; for, we are not only born for ourselves. Blessed Bradford, had low thoughts of himself; he would often subscribe himself John the Hypocrite and a very painted Sepulchre. 
Terra incognita.  Let not any Region of thyself, be an unknown land to thyself. Many, are proud of their knowledge, yet pride is the Daughter of Ignorance. I hate (saith one) that which I am, 
Aug.  and desire that which I am not. Though a proud man is said to know himself too much, yet he doth not know himself enough; yea, not at all, as he ought to know himself. Oh beg! beg! beg! beg of the God of Gods, to alienate thee from thyself, and annihilate in thee whatsoever opposeth himself. Let Antony, or Augustus win, 'tis all one to some; by contrary winds they can sail to their own ends. A Holy heart loves good thoughts, but it loves not thoughts of its own goodness. When Titus had taken the City of Jerusalem, the Army saluted him Emperor; presenting him with Crowns and Garlands; which he modestly refused, saying, I have only lent my Hands, and my Help, to God, and his People. Many do, as Hind the Robber did, who returned some part of the Money he took from others, to be the better thought off, and the less pursued. Abraham (though the Father of the faithful, and (as it were) one of God's Privy Council) had low thoughts of himself, and writes himself Dust and Ashes. 
Gen. 18.27.  Jacob (though sent from the Angel (which was Christ) with the name of Israel (a princely power with God) according to the import of the word) had low thoughts of himself, and writes himself less than the least of God's mercies. 
Gen 32.10.  Agur (though one of the holiest, and wisest men in his day) had low thoughts of himself, and writes himself more brutish than any man, 
Prov. 30.2.  and not having the understanding of a man. Paul (though cried up for an earthly Angel) had low thoughts of himself, 
Eph. 3.8.  and writes himself less than the least of all Saints. Nothing, can be less than the least; but, he thought himself so much less than others, as that he writes down himself less than indeed he was. There is a manifold Self, of which take a Taste.  
There is a sinful self. Shall we continue in sin, that grace may abound? 
Rom 6.1, 2.  How shall we that are dead to sin, live any longer therein?  
There is a natural-self. As the other took in a man's Lusts, so this takes in a man's Arts, and Parts; Gifts, and Reason. 
1 Cor. 12.31, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But covet earnestly the best gifts. Be zealous after the best things, so the greek; studiously affect them.  
There is a religious-self. This takes in a man's Duties, and Services, whether ordinary, or extraordinary. 
Phi. 3.9.  Not having mine own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.  
There is a moral-self. This includes a freedom from gross, heinous, and enormous wickedness. 
1 Pet. 4.15.  But let none of you suffer as a murderer, or as a thief, or as an evil doer, or as Bishops in another's Diocese; as pryers into other men's matters; greek.  
There is a relative-self. This includes the nearest, and dearest Relations in the flesh. 
1 Cor. 7.29.  That they who have wives, be as though they had none.  
There is a lawful-self. This takes in things indifferent. All things are lawful unto me, but all things are not expedient; all things are lawful for me, 
1 Cor. 6.12.  but I will not be brought under the power of any. Though the words be general, yet they make nothing for Libertines; for that rule of the Logicians here holdeth, 
Verba sunt restringenda ad subjectam materiam.  That words how general soever they seem, are to be restrained to the matter treated of. Now the matter was concerning the use of things indifferent, as meats, and drinks, etc. There is a love to self, but a Man should rather hate than love himself. If any one cometh unto me, 
Luk. 14.26.  and hateth not his Father, and Mother, Wife and Children; Brethren, and Sisters; yea, and his own life, he cannot be my disciple. Here are not (only) Relations (though the nearest, and the dearest) but (also) Life, the Top of all: If Relations; yea, if Life, stands in competition with Christ, these must be hated, rather than he should not be loved; or, these must be loved less than he; they must be loved in subordination (to) him, not in coordination (with) him.  
The World. As there is a love to Sin, and to Self, so to the World. Christ, is the best Indieses. It is no sin to be rich, but when riches are gotten by sin. The Earth is God's Footstool, yet many make that their Throne; Heaven is God's Throne, yet many make that their Footstool; they tread, and trample upon the things of Heaven, while they set their hearts upon the things of the Earth. 
2 Tim. 4.10.  Demas hath forsaken me, having embraced this present World. The World was more to him than the Gospel, and Christ the Sum of it; the World was more to him than the Church, and Communion with it. Is it not pity that no more are clothed with the Sun? 
Rev. 12.1.  and pity that no more have the Moon under their feet? many live as if God had sent them a voyage into the world to trade for Cockles, and Pebbles, when God sent them into the world to trade for Paradise, and for Pearls. Who but the Alexanders and Caesars of the world? the Nero's and Nimrods' of the world? the Pharaohs, and pilate's of the world, have (ordinarily) been the Lords of the world? 
Esth. 1.1  Ahasuerus. (a prince, or Head, as the word importeth) reigned from India to Aethiopia, over 127 provinces, which might well have served 127 Persons, and yet may it not be rather feared that he is gone to Hell, than hoped that he is gone to Heaven? The World, is a fools Paradise, 
Hoc aliquid, nihil.  and yet there is a love to the world. This is the motto of the World, This something, is nothing, and yet there is a love to the world. The world is a Cheat; a Mountebank; a Bitter-sweet; a Pageant; like Sodom Apples, more in show, than in Substance, and yet there is a love to the world. 
Epicurus.  It was a good moral Instruction that fell from the shame of Philosophy, the course to make a man rich, is to increase his wealth, but to restrain his covetous desires. That Cardinal was an Atheist, 
Bourbon.  as well as a Papist, who preferred a part in Paris, to a part in paradise. 
Dulce venenum. Ber.  Riches are but a sweet poison, as one saith. Praise the world, and worldly things, no farther than Naaman was; He was Captain of the Host of the King of Syria; he was a great Man with his Master, 
2 Reg. 5.1.  and honourable; he was also a mighty man in valour, but he was a Leper. There is a (But) which mars all: There is a Blot in the Scutcheon; a Blur in the end of the Encomium; a Blank in the Catastrophe; a Prickle under the Rose; but he was a Leper. Though the World, and the Soul must part, or Christ and the Soul will not meet, yet there is a love to the world. As Oil increaseth the flame of the Fire, so the more a man hath of the world, the more his Heart is inflamed with it, and yet there is a love to the World. There is nothing in the Creature that is of any long Continuance, much less of any long Contentment, and yet there is a love to the World. 
Mat. 19.22.  The two poles shall sooner meet than the love of Christ, and the love of the world, and yet there is a love to the world. 
1 Reg. 21.5, 6.  Ahab is sick for the vineyard of Naboth, though he hath a whole Kingdom to walk in.  
To be delivered from an inordinate love of our natural life, and all the concerns thereof, is a greater mercy then to be gratified with a confluence of all worldly desirables, and yet there is a love to the world. The Duke of Venice, 
Hoc solum miht superest sepulcrum.  did truly write upon his Tomb, there remaineth nothing to me but this Sepulchre, and yet there is a love to the world. The whole Turkish Empire (saith Luther) is but a Crust, 
Vbi Amor, ibi Oculus; ubi Animus, ibi Digitus.  which the Master of the Family may cast to a Dog, and yet there is a love to the world. He that loves the world much, can love Christ but a little, if at all. Covetousness, looks like a sin inconsistent with the truth of grace, and yet there is a love to the world. 
1 Joh. 2.15.  If any man loveth the world, the love of the Father is not in him. 'Tis one thing to be wisely-worldly, and another thing to be worldly-wise. They will buy the world at too dear a rate that pay one sin for it, and yet there is a love to the world. Prosperity, puffs up the heart with pride, that Man looks upon himself as God; thus Alexander, Antiochus, Domitian, Herod, Nebucadnezzar, and Senacherib did. He is richest, not that possesseth most, but that desireth least, and yet there is a love to the world. The people of God, have never so much of the Word about them, as when they have least of the World about them, and yet there is a love to the World. Though God preferreth one Soul above all the world, yet there is a love to the world. 
Bion.  Though one calls Covetousness the Metropolis of Vice; and another calls it the element of evils, 
Timon.  yet there is a love to the world. Though Covetousness be called the Root of all evils, yet there is a love to the world. 
1 Tim. 6.10.  For the love of money is the root of all evil. In which words we have the Subject, and the Comment.  
The Subject. The love of Money. 'Tis but one word in the Greek, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signifying the Desire, or Love, or Study of Money. It is a preposterous, and inordinate love.  
The Comment. But what of this study of Money? 'Tis the Root; the root of evil; yea, of all evils; so the Greek. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Apostle saith not that it is the Cause, principle, or Original, but the Root; and that not of a few, but of many, evils; yea, not (only) of very many, but (also) of all evils: As if a covetous man, who is (as it were) a Compound of Self, and of the World, were ready to commit any sin.  
There are some things that were (from) everlasting, but are not (to) everlasting. Thus, the Decrees of God had no beginning, but have an end, in their determinate time. This is true concerning the mission of Christ into the world. 
Gal. 4.4.  In the fullness of time, God sent his Son, made of a woman (a woman shall compass a man) made under the law (not only under the ceremonial law as a Jew, but also under the moral law as a Man) to redeem those that were under the law.  
There are some things which were not (from) everlasting, and yet are (to) everlasting. Thus, Angels; yea, the Souls of men, and women, which had a Beginning, but shall not have an end. The Soul, is a Blossom of Eternity; hath a stamp of Immortality, and cometh not under the Arrests of Death. 
Mat. 10.28.  But are rot able to kill the Soul.  
There are some things neither (from) everlasting, nor (to) everlasting. Of this sort are all worldly things; for they had a Beginning, and shall have an End. God, will give them their End, as he is Omega, who gave them their Beginning, as he was Alpha. 
Prov. 23.5.  Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings, they fly away as the Eagle towards Heaven.  
There only is the God of Gods (who is the Being of Being's) that is (from) everlasting, 
Psal. 90.2.  and (to) everlasting. From everlasting, to everlasting, thou art God. Or, thou art; Septuagint. But the Hebrew is thus: Ume gnolam gnad gnolam attah El: And from Eternity, unto Eternity, thou art God. Now, the things of the world perish from their using; yea, perish from their use, and yet there is a love to the world.  
Moral. As there is a carnal, so there is a moral love, which I shall reduce unto three heads; Magisterial; Parental, and Conjugal.  
Magisterial. This is a love from the Master to the Servant. A good Master, hath a great love, especially for a good Servant. The Centurion's love was great to his Servant; it is expressly said, 
Luke 7.2, 3.  that he had a servant which was dear unto him, but he was sick, and ready to die; now, hearing of Jesus, he sent unto him the Elders of the Jews, beseeching him that he would come, and heal his Servant. A Servant dear unto him: The word imports a Servant of great price; or, a precious, and honourable Servant. Good and faithful Servants are rare, and therefore precious. May not that be said of Servants, which is said of all other Relations among men? for a few good, there are many bad; and (like Jeremiah's Figs) the good (usually) very good, but the bad (usually) very bad. There was not one Servant that went into the Ark with Noah, nor out of Sodom with Lot, which (undeniably) demonstrate that few Servants were good.  
Parental. As there is a Magisterial, so there is a Parental love. David's love to Absalon was great, if not too great: That I had died for thee, 
2 Sam. 18.33.  oh Absalon my Son! my Son! Was Absalon dead Spiritually? Is Absalon dead naturally? or rather violently? yea, is Absalon dead everlastingly? Is he damned, as well as dead? It may be this was the reflection that was like a Dart to the Heart of David: Oh that I had died, that he might have lived! Oh that I had gone to the grave of silence, that he might not have gone to Hell! The love of Jacob to Benjamin was great; so great, that the life of the Father seemeth to be bound up in the life of the Son. 
Gen. 44.30  Kill. the Son, and you kill the Father; one grave will serve for both. But, as there is a love from the Father to the Child, so there is a love from the Mother, to the Child. The love of the Mother is a great love, if not the greatest love. 
Isa 49.15.  Can a woman forget her sucking Child, from having compassion on the Child of her womb? Is there such a Woman among Women? Can a Woman lay aside her nature? Is not that Woman very unworthy to be ranked among Women, that can desert the Babe of her Breast, and expeses it to have its Brains dashed out? or, its Bowels trodden out? Is there such a Woman? 'Tis pity there should be such a Woman.  
Conjugal. As there is a Magisterial, and a Parental, so there is a conjugal love. This is a love from the Husband to the Wife, and from the Wife to the Husband. Husband's love your Wives, 
Col. 3.19.  and be not bitter against them. A Metaphor taken from such things as are bitter in the Taste; Gall, mingled with sweet things, makes them distasteful: So, if the Husband be bitter, the Wife will not digest it. Among the Heathen, the Gall of the Sacrifice (that was slain, and offered at Nuptials) was cast out of doors; to signify, that persons (in a conjugal-state) should be as Doves without a Gall. A man loves his Child as something of himself, but he loves his Wife as Himself. The Athenian-Lawgiver, 
Tanquam aliquid sui; tanquam Se. Solon.  commanded, that Men, and Women, should marry together for Issue, Pleasure, and Love, but not for Money. Did they so then? 'tis to be feared that few do so now. 'Tis said of Wallaeus, 
Clark's 1. Part. Eccl. Hist p. 982.  and his Consort, that their mutual care was so to please each other, as by Deeds to prevent each others Desires. Conjugal-Love is (at least ought to be) great love. The love of Abraham to Sarah was great; of Isaac, to Rebecca was great; 
Livia nostri conjugii memor esto; vive, & vale.  of Jacob, to Rachel was great; of Elkanah, to Hanna was great; of Augustus, to Livia was great; who died in the embracement of her with these words; Remember that we were one; live, and farewell. As there was love in life, so there was love in death. 
Eph. 5.25.  Husbands, love your Wives, as Christ loved the Church, and gave himself for it. This (as) is an (as) of quality, not of equality; for Christ so loved the Church, as to give himself to death for it, even the death of the cross; but, thus, Man doth not for his Wife; if he did, it would be insignificant, for he could not save her; nor sanctify her; nor satisfy her.  
Spiritual. As there is a carnal, and a moral, so there is a Spiritual love. Thus there is a love in God to Man. 
Rom. 5.8.  But God commendeth his love towards us, in that while we were yet sinners, Christ died for us. There is (also) a love in Man to God. I love the Lord, 
Psal. 116.1.  because he hath heard my voice, and my supplications. There is a love in Christians to Christians; to all Christians; and as Christians. Since we heard of your Faith in Christ Jesus, 
Col. 1.4.  and of the love which ye have to all the Saints. And, 
John 13.1.  as there is a love in Christ to Christians; Having loved his own which were in the world, he loved them unto the end; so, 
Can. 1.4.  there is a love in Christians to Christ. The upright love thee. By a Christian, I understand not a Babe of Nature, but of Grace; not a Christian of Man's, but of Christ's making. It is a person that hath a life (from) Christ, and a life (for) Christ.  
'Tis a person that hath a Life (from) Christ. I am crucified with Christ, 
Gal. 2.20.  nevertheless I live; yet not I, but Christ liveth in me. He had a life whereby he did live (saith one) but he had not this life (from) himself, nor (in) himself, 
Aug.  to give to others, as Christ did. I live, yet not I I live (saith another) a Spiritual life, 
Perkins.  but not I as a natural man.  
'Tis a person that hath a Life (for) Christ. Where there is a life (from) him, there is a life (for) him; and, where there is a life (for) him, there must be a life (from) him. 
Phi. 1.21  To me to live is Christ, and to die is gain. Or, Christ, is to me life, and death, is gain; so the Greek. The meaning is this, Christ, is my life here by Grace, and hereafter by Glory; he is both the Author, and the end of my life; I live (for) him; I live (to) him; I live (in) him; I live (by) him; and (if I be put to death) it will not endamage me, but advantage me, for I shall exchange Earth for Heaven; a Cottage for a Palace; a Prison for a Paradise. This is a Christian indeed, and the love of this Christian to a Christ, is a Gospel-Love, which now falleth under discussion.  
But what is this Gospel Love? 
Qu.   
G●spel-Love, 
Sol.  is a supernatural Grace, and expansion of the Soul, towards the personal excellency of Christ, 
Deser●tio.  as its proper object.  
There are four things indispensably necessary, in order to the constituting of a Gospel-Love; the Nature of it; the Original of it; the Soil of it; the Object of it: To these distinctly.  
The Nature of it. Gospel-Love, is a Grace. As Faith, and Hope, so Love is a Grace, a chief one; a choice one. That Love is a Grace, (if not the chiefest, and the choicest one) is evident, for 'tis in conjunction with Faith, and Hope, bearing the Garland from them both. When those three Goddesses (say the Poets) strove for the Golden Ball, Paris adjudged it to the Queen of Love. There are (if I may so write) three celestial Graces; three theological Virtues, in an holy emulation, striving for the Chiefdom, and the great Doctor of the Gentiles gives it to Love. There abideth Faith, Hope, 
1 Cor. 13.13.  and Love; these three; but the greatest of these is love. That Love is greater than Faith, or Hope, will appear (beyond all modest contradiction) by an induction, and reflection of these following particulars.  
Love is greatest as to Title. Reflect the Titles of Love, and so it appears greatest.  
Love, 
For, 1. 1 Jo. 2.8, 9, 10.  that's called the new Commandment. A new commandment writ I unto you. Where is Faith or Hope, so called? 'Tis called a new commandment.  
Because it was an excellent commandment.  
Because imposed upon such as are renewed.  
Because renewed by the Lord after it had been (as it were) antiquated, and almost extinguished.  
Love, that's called the bond of perfection. Above all things put on charity (Love, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so the Greek-Text) which is the bond of perfectness. Above all things put on love, for this is as a garment put upon all others; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and this is the bond: Not such a bond as ties one thing to another, but properly such a bond as doth couple, and conjoin; bind, and unite many things together; which is the bond of perfection; 
Col. 3.14.  or integrity. Now, where hath Faith, or Hope, such a Title?  
Love, that's called the fulfilling of the Law. 
Gal. 5.14.  All the Law is fulfilled in one word, even in this, thou shalt love thy Neighbour as thyself. Where is Faith, or Hope, so called? This seemeth to be opposed to the doctrine of the false Apostles, which urged Ceremonies alone. Some, restrain the law to the second table; others, take it absolutely for the whole law; because none can love his Neighbour as himself, but he must needs love God; now, the love of God and our Neighbour, contains in it the whole Law.  
Love is greatest as to Dignity. Love, seems to be more noble than Faith, or Hope; the reason is obvious, because 'tis more blessed to give, than to receive. 
Acts 20.35.  Faith, and Hope, are on the taking hand, but Love gives. The property of Faith, and Hope, is to receive into themselves, but the property of Love is to lay out itself for others.  
Love is greatest as to manifestation. Faith, and Hope, are unseen, 
Rev. 2.19.  and may be dissembled, but Love appears visibly upon the Stage. I know thy works, and thy charity; that is, thy love.  
Love is greatest as to Similitude. Faith and Hope, do not make a man like unto God, but Love doth. God, can never be said to believe, or to Hope, but we know that he loves; yea, we know that he is Love. God, is love, 
1 Joh. 4.16.  and he that dwelleth in love, dwelleth in God, and God in him.  
Love is greatest as to Latitude. Faith, and Hope, are under restriction, but Love is not. Faith, and Hope, are restrained within the Limits of our particular persons; The just shall live by his Faith; 
Hab. 2.4.  Rejoicing in Hope; 
Rom. 12.12.  but Love is like the Firmamental Sun, which shines upon all, good, and bad; and throws his beams upon all, not forbearing to warm the Earth, which beareth weeds.  
Love is greatest as to Longitude. Faith and Hope, are shorter lifed than Love. Love, outlives Faith, and Hope. Love, is the longest lifed Grace. 
Beatus qui amat te; & amicos in te; & inimicos propter te.  Our Love, shall not end with our Life, but our Faith, and our Hope shall. As Love transcends Faith and Hope under the notion of Latitude, for Faith and Hope are within the bounds of a man's person, but Love is to God himself; and from him to our Friends; yea, our enemies; so love transcends Faith and Hope under the notion of Longitude; 
Mat. 5.8.  for Faith shall go into Vision, 
Heb. 12.23.  and Hope shall go into Fruition, when Time goeth into Eternity; but Love shall go with the Soul, and be with the Soul in an Eternity. There is no need of Faith in Heaven, for that is a place of Vision; nor of Hope, for that is a place of Fruition. If ever I be graciously arrived at this Harbour; at this Haven, at this Heaven; if ever I be graciously passed through the gates into this city, which hath foundations, the builder, and maker whereof is God, I shall not find Faith there, for that is gone into Vision; nor Hope there, for that is gone into possession; but I shall find Love there; yea, (there) I shall find nothing but Love.  
The Original of it. Gospel-Love is a (supernatural) Grace. As Faith, and Hope, so Love, is an outlandish Plant, and of a divine extract. As Faith, and Hope, so Love is not a Slip growing in our own garden; it is born above; it comes down from Heaven into the Soul. The Affection of Love is natural, 
Gal. 5.22.  but the Grace of Love is supernatural. It is the Fruit of the Spirit. But the fruit of the Spirit is love.  
The Soil of it. The Soil, for this Seed is the Soul. 
Can. 1.7.  Tell me (oh thou whom my Soul loveth) where thou feedest; where thou makest thy flocks to rest at noon. This grace of Love is a Seed cast into the Soul; it is an expansion, or going out of the Heart. Saw ye him whom my Soul loveth? 
Can. 3.3.   
The Object of it. This is the personal excellency of Christ. That is counterfeit, but not currant love; false, but not true love, to follow Christ for loaves. Love, that is true, is rather taken with the Fountain, than with the Stream; with the Hand, than with the Token; with the Jewel, than with the Cabinet. I will love thee, 
Psal. 18.1.  Jehovah, my strength. Love, that is true, is rather taken with the Giver, than with the Gift; with what Christ (is) rather than with what Christ (gives;) with the God of Mercy, than with the mercy of God. The personal excellency of Christ; the Beauty of Christ; the purity of Christ; the perfection of Christ, etc. they are the Objects of this Gospel-love. 
Psal. 73.25.  Whom have I in Heaven but thee? and there is none on earth that I desire besides thee. As if the Psalmist had said, Lord Jesus, not thine but Thee; not thine, without Thee; not thine in compare with Thee; not the Token, without the Hand; not the Stream, without the Fountain; not the Gift, without the Giver: Lord Jesus, not the Field without the Pearl; not the Cabinet, without the Jewel; not the Shadow, without the Substance: Lord Jesus, not the Pool, without the Angel; not the Gallery, without the King; not the mercy of God, without the God of the mercy. I have been prolix, but pardon the prolixity (for some may be as long in going (one) mile, as others may be in going (two) miles) and resent the Sentiment, that, Gospel-Love is a supernatural Grace, and expansion of the Soul, towards the personal Excellency of Christ, as its proper Object.   

CHAP. II. How this personal Excellency of Christ appears, that is the proper Object of this Gospel-Love.  
THat Christ is an excellent person, an excelling person, is evinced to my hand, and none will deny, that acknowledge his Deity. Did any understand Christ better than the Church? so well as the Church? Now, she writes him white and red: These, are the best Temperature of Man; they are the (natural) and the (native) Badges of Beauty: 
Can. 5.10.  But what follows? The Armour-bearer among ten thousand. Did Luke write most excellent Theophilus? 
Luke 1.3.  certainly than I may write most excellent Jesus. Was Felix written (by the chief Captain) most excellent Governor? then Christ may be written the most excellent person. 
Acts 23.26.  The great Doctor of the Gentiles was so graciously taken with a Christ, that he accounted all things but loss, 
Phi. 3.8.  for the excellency of the knowledge of this most excellent person. Was it said of Joseph (and that by Pharaoh) is there such a man as this is, 
Gen. 41.38.  in whom the Spirit of God is? What may then be said of a Jesus? 
Job 1.8.  Was it said of a Job (and that by a God) that there was none like him in the earth? What then may be said of a Jesus? Was it said of David, 
Mar. 2 Sam. 18.3.  thou art worth, or (as) ten thousand of us? what then may be said of a Jesus, whose personal Excellency is the proper Object of Gospel-Love? certainly he is of more worth than ten thousand joseph's; Jobs; david's.  
But wherein doth the personal Excellency of Christ appear? 
Qu.   
Christ is excellent in Name. Some, 
Sol. 1.  have a great name, but not a good name; thus Sennacherib had; 
Isa. 36.13.  hear ye the words of the great King, the King of Assyria. Others, have a good name, but not a great name; 
Jam. 2.5.  God hath chosen the poor of this world to be rich in Faith, and heirs of the kingdom. Christ, hath both a great, and a good name. God (in paradise) leapt up the name of Christ in the seed of the woman: Jacob, in Shiloh; Daniel, in a certain one, etc. That the name of Christ is great, is evident: His name shall be called wonderful; 
Isa. 9.6.  Counsellor; the mighty God; the Father of eternity; the prince of peace. The name of Christ is great: Thou shalt call his name Emmanuel; 
Mat. 1.23.  God with us. And, as the name of Christ is great, so the name of Christ is good. 
Jer. 23.6.  In his days Judah shall be saved, and Israel shall dwell safely, and this is the name whereby he shall be called, 
Jehovah tsidkenu.  Jehovah our Righteousness; so the Hebrew. Christ, hath a good as well as a great name: 
Mat. 1.21.  Thou shalt call his name Jesus, for he shall save his people from their sins. A great name (with the Earth) is better than a good name, but a good name (with Heaven) is better than a great name. One name in Heaven, is worth ten thousand names on earth. Christ, excels in name; the name of Christ, 'tis Honey in the Mouth; 'tis music to the ear; 'tis a Jubilee to the Heart. Had it not been for (this) name, we should not have had a name; at least a name not worth the having. That must needs be an excellent name, when there is no other name under Heaven given amongst men whereby they can be saved. 
Acts 4.12.  'Tis still evident: Being made so much better than the Angels; 
Heb. 1.4, 5, 6.  as he hath obtained a more excellent name than they; 
Heb. 1.4, 5, 6.  for unto which of the Angels said he at any time, thou art my Son this day have I begotten thee: And again; I will be to him a Father, and he shall be to me a Son: And again; when he bringeth in the first begotten into the world, he saith, And let all the Angels of God, worship him. Angels, are not to be worshipped, for Angels are to worship.  
Christ is excellent in Nature. as god never had a son, without suffering, so god never had but one son without sin; now, this son was christ, who was made the son of man, that men might be made the sons of god. he was made sin for us, who knew no sin, 
2 Cor. 5.21.  that we might be made the righteousness of God in him. 'Tis not for want of ignorance of their own hearts, that there is in some a pretention unto personal perfection. Who can say I have made my heart clean, 
Prov. 20.9.  I am pure from my sin? When was there a Soul without sin? Did not Adam (the Emperor of the Universe) disobey? The woman gave unto me, and I did eat. 
Gen. 3.12.  Did not Abraham (the Father of the faithful, and the Friend of God) dissemble? Say, I pray thee, thou art my Sister. 
Gen. 12.3  Did not Jacob (a prayer, and prevailer with Christ) supplant his Brother? 
Gen. 27.22.  The voice is Jacob's voice, but the hands are the hands of Esau. Had not Moses (though a Minister of Righteousness, and mediator of the old Covenant) his passion? 
Num. 20.10.  Hear now ye rebels; must we fetch you water out of this rock? Had not David (though a man after Gods own heart) a pang of forbidden fear? I shall one day perish, 
1 Sam. 27.1.  or be (consumed) by the hand of Saul. Had not Jonah (though his name signifieth a Dove, and Doves (they say) are without a Gall) his pettish humour? 
Jon. 4.3.  Lord, take my life from me, for it is better for me to die, than to live. Had not Peter (though of a Fisherman, made a Fisher of Men) a plague sore? Then began he to curse, 
Mat. 27.74.  and to swear, saying, I know not the man. I might multiply instances; I shall add but one more: Had not Paul (though a tall, if not the tallest Cedar in Lebanon) sin running in his veins? 
Rom. 7.23.  I have a law in my members, warring against the law of my mind. These; all these, had weeds in their Garden, but Christ had none; had Dross in their Gold, but Christ had none; had Seams in their Coats, but Christ had none; had Rubbish in their Houses, but Christ had none; had Leaven in their Hearts, but Christ had none; had Sin in their Souls, but Christ had none; 
Heb. 4.15.  He was in all points tempted like as we are, yet without sin.  
Christ is excellent in Love. The Love of Christ, that's a sweet Monosyllable indeed. As Sin is the worst, so Grace is the best Monosyllable: As Lust is the worst, so Love is the best Monosyllable. The Love of Christ, that is a sweet Dish indeed! Do I writ a Dish indeed? I may write a Feast indeed: It is no wonder that the Jews said, 
John 12.35.  Behold how he loved him. Did ever any one live, as Christ lived? for he lived and sinned not. 
Rev. 1.5.  Did ever any one love, as Christ loved? for he loved, and washed from sin in the blood of himself. Christ's feet, were washed with Mary's tears, such was her love to him; but Mary's heart, was washed with Christ's blood, such was his love to her. Shall I suggest the love of David to Absalon? of Jacob to Benjamin? of Jonathan to David? as a spark to the Furnace, and as a Drop to the Ocean, so is the love of a Christian, to the love of a Christ▪ Christ's looks, are loves; his life, was a life of love, and his love, was love to the life: Did he not come into this world rather to love than to live? rather to die than to stay?  
Christ is excellent in Light. A dark state, is a dismal state; a dungeon state, is a dreadful state. Man (naturally) is a Bartimeus; he is blind; born blind. May it not be said of any one, as they said of their Son? That this is our Son we know, and that he was born blind we know. If Christ Jesus shines not in our Horizon, we are in the dark; yea, we are darkness itself in the very Abstract. 
Eph. 5.8.  And ye who were sometimes darkness, are now made light in the Lord. Now Abstracts (in Scripture, and common Dialect) are emphatically significant, and carry more than an ordinary sense in them. As the Sun (in the Firmament) is the world's bright eye, so Christ (the Sun of righteousness) is the Churches bright eye. As the eye is the light of the body, so Christ is the light of the soul. Christ, styles himself the light of life. 
John 8.12  He that followeth me shall not walk in darkness, but shall have the light of life. Did a Job say, I was eyes to the blind? What may a Jesus then say? who is the life of light, as well as the light of life.  
Christ is excellent in wisdom. Satan, is subtle, and so are his Servants: The children of this world are wiser in their generation than the children of light; but they are wise unto damnation, not unto Salvation; they are wise to do evil, to do good they have no knowledge. Christ, is wiser than all; wisest of all; he can turn their wisdom into folly, and out-shoot them in their own Bow. This barbarous and brutish; this beastly and bloody; this murderous, and merciless generation upon our Borders, and in our Bowels, shall one day know, that there is no enchantment against Jacob, neither is any divination against Israel; according to this time it shall be said concerning Jacob, 
Num. 23.23.  and Israel, what hath God wrought? The wisdom that man hath, is a poor pittance; a poor moiety, 
Col. 3.3.  but in Christ are hid all the treasures of wisdom, and knowledge. That man's wisdom is but conceit, who is wise in his own conceit. Solomon, was wiser than all men, but Christ is wiser than all Angels. Christ is the wisdom of men; the wisdom of Angels; the wisdom of God; the God of wisdom. I am understanding. 
Pro. 8.14.  Is not this a lofty Dialect, evincing the truth of his Deity?  
Christ is excellent in Wealth. As Christ is most wise, so he is most wealthy. There are mines of Gold, but Christ is a mine of Grace. He is full of grace, and truth. Christ, is an Ore indeed; he is able to enrich a Beggar, that is worth nothing; yea, a Bankrupt, that is worse than nothing. 
John 1.14.16.  Of his fullness have all we received, and grace for grace. As the paper (from the press) receiveth letter for letter; as the Wax (from the Seal) receiveth print for print; as the Glass (from the Image) receiveth face for face; so the Christian (from Christ) receiveth grace for grace. Luther, would not be put off with Gold, without Grace, and Glory. Christ, must needs be rich; 
Mat. 13.45.46.  must needs be richest, for he is the pearl of great price. Christ, is a pearl of that value, that he can pay all thy debts, and bear all thy charges.  
Christ is excellent in Counsel. Counsel is mine, and sound wisdom. Achitophel, was the Counsellor of David, but Christ is the Counsellor of Zion; the Counsellor of his Jedediahs. 
Isa. 9.6.  His name shall be called wonderful; Counsellor. Apollo, was the Oracle of the Heathen, but Christ is the Oracle of the Christian. Is not that a Dialect becoming a Deity? My counsel shall stand, 
Isa. 46.10.  and I will do all my pleasure. As Christ commands, so he counsels. 
Rev. 3.18.  I counsel thee to buy of me: But what? Gold; the most excellent, and the most estimated of all Metals: Yea, Gold tried in the fire, not counterfeit, but currant coin; the graces of the Spirit: And raiment; the righteousness of Christ: Yea, white raiment; white, being a natural colour, and beyond all artificial colour.  
Christ is excellent in Comfort. There is no solid, spiritual, and substantial comfort to the soul, unless Christ be the Preacher, and the Text too, I, even I, 
Isa. 51.12.  am he that comforteth thee. Not I, or another, but I and none other. 'Tis (purely) the voice of Christ, that stilleth the voice of desperation. Christ, saith to a person, (whose soul is like a troubled Sea) as Jethro did to Moses, go in peace; as Eli did to Hannah, go in peace; as Jonathan did to David, go in peace; as David did to Absalon, go in peace; as Elisha did to Naaman; go in peace: Thus Christ said to the Woman that had the plague, Go in peace, 
Mar. 5.34.  and be whole of thy plague: 
Luke 7.50.  Thus Christ said to Mary Magdalen (that City-sinner) Thy faith hath saved thee, go in peace: And thus Christ; said unto the woman that touched him, Be of good comfort, 
Luk. 8.48.  thy faith hath made thee whole, go in peace.  
Christ is excellent in Conduct. Christ, is the Shepherd, and he leadeth the Sheep. That Christ is the Leader of the Church, is evident. 
Prov. 8.20.  I lead in the way of righteousness; in the midst of the paths of judgement. He leadeth in Summer, and in Winter too; in fair weather, and in foul weather too; in the streets of Zion, and of Sodom too. 
Rev. 7.17  The Lamb which is in the midst of the throne shall feed them, and shall lead them to living fountains of water. Those (actually) Christ's, are under the Conduct of Christ, from the Wilderness to Canaan; from Earth to Heaven; from Grace to Glory. Christ leadeth out of a state of Sin, into a slate of Grace, and through a state of Grace, into a state of Glory. Thou shalt guide me with thy counsel, 
Psa. 73.24.  and afterward receive me to glory.  
Christ is excellent in power. All power in Heaven is devolved upon Christ. He is the Object of the Angel's adoration. He hath the Angels at his command, and can send them forth as an heavenly Host, to assist his people. Peter, 
Mat. 26.53.  (saith Christ) thinkest thou not that I can now pray to the Father, and he shall give me more than 12 legions of Angels? And, as he hath power over Heaven, so over the Earth; as he is the Object of the Angel's adoration, so of the Saints admiration, 
2 Thes. 1.10.  When he shall come to be glorified in his Saints, and admired in all them that bleieve. And, as Christ hath power over Heaven, and over Earth, so over Hell: As he is the Object of the Angel's adoration, and of the Saints admiration, so of the Devil's consternation. 
Phi. 2.10.  That at the name of Jesus every knee should bow; things in Heaven; Angels, and the spirits of just men made perfect: Things on Earth; Saints and Sinners: Things under the Earth; infernal Spirits.   

CHAP. III. Inferences from a Gospel Love.  
THe Lover of Christ, 
Infer. 1.  hath much in Reversion. Though the lover of Christ hath much in possession, yet more in reversion. The Apostle hath a lovely, 
1 Cor. 2.9.  and a lofty strain: Eye hath not seen, nor ear heard, neither hath it entered into the heart of man, the things that God hath prepared: But for whom? for them that love him. 
Vespasian, the Emperor.  I have read of one that commanded a liberal sum of money should be given to one that fell in love with him: The Steward asked under what Item he should put it: The Emperor answered, 
Vespatiano adamaco.  Item, to the Woman that loved Vespasian. But now, Soul, when Christ gives he doth not put it under an Item of Money, but of Mercy: not under an Item of Gold, but of Glory: Item, Heaven, with the Sinlessness thereof; Heaven, with the Sorrowlessness thereof; Heaven, with the Temptationlessness thereof; Heaven with the Timelessness thereof, to the Soul that loves me. Item, the things which are invisible; and inaudible; and inconceivable, to he Man that loves me; to the Woman that loves me. Art a lover of Christ? Drink then of the brook by the way, and lift up thy head, for man sees not; hears not; conceives not, the things that Christ hath prepared for them that love him. Art a lover of Christ? then though thou didst come (unto) this work mourning like a Dove, and hast been (at) this work groaning like a Turtle, yet go away (from) this work singing like a Lark, for man hath not seen, nor heard, nor conceived, the things that Christ hath prepared for them that love him. 'Tis true; every lover of Christ, may (as one did) mourn over his want of love to Christ; A Minister, weeping at the Table as he sat at meat, was asked wherefore he wept; who answered, I weep, because I can love Christ no more. Do ye see the tears of repentance stand in mine eyes? 'Tis because I can love Christ no more. Do ye see Tears run down my Cheeks? 'tis because I can love Christ no more. Do ye see my Tears fall upon my Plate? 'Tis because I can love Christ no more. But, Soul, though to love Christ no more be a ground of Sorrow, yet the promise (to the lover of Christ) is a ground of Joy. The promise is made to the lover of Christ. 
Jam. 1.12.  Blessed is the man that endureth temptation; for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.  
But what is this Crown under promise for the lovers of Christ? 
Qu. 1.   
This word (Crown) passeth through various expressions in the sacred Scripture but all amount (unto) and meet (in) one, 
Sol.  and the same thing.  
'Tis called an Inheritance. Are inheritances nothing? Naboth, had an inheritance, and he valued it. Shall I give away the inheritance of my fathers unto thee? This was but a vineyard, and he might have had a better for it, or the worth of it in money; but what manner of inheritance is this inheritance? To an inheritance incorruptible, 
1 Pet. 1.4.  undefiled, and that fadeth not away, reserved in Heaven for you. It is incorruptible, not perishing with the things of the world: 'Tis undefiled, not defiled with abuse: It fadeth not away with Antiquity: And, 'tis reserved in Heaven: 'Tis safe; 'tis sure; 'tis secure; and will be thy security, that art a lover of Christ.  
'Tis called the Joy of the lord Well done good and faithful servant, 
Mat. 25.21.  enter thou into the joy of thy Lord. For the joy of the Lord to enter into us, is for Heaven to enter into us; for us to enter into the joy of the Lord, is for us to enter into Heaven. On Earth, there are Tones of Sorrow, with Tunes of Joy, but in Heaven, there are Tunes of Joy, without Tones of Sorrow. Heaven, is not a Baca, a valley of tears; not a Bochim, a house of mourning; but a Shushan, a City of joyfulness.  
'Tis called the Kingdom. Come ye blessed of my Father, 
Mat. 25.34.  inherit the Kingdom prepared for you. Are not Kingdoms great things, with great Men? This was the flagitious position, of a flagitious Machiavelli, That breach of faith for Kingdoms is no sin. Will not men swim (as it were) through a Sea of blood to a Kingdom? Here is a Kingdom, and 'tis the Kingdom of Heaven; the third Heaven; the Heaven of Heavens.  
'Tis called the Crown of Life. Fear none of those things which thou shalt suffer: What none? No: 
Rev. 2.10.  What not binding, and banishing? No: What not Poverty, and Prison? No: What not Fire and Massacre? No: What not Rack, and Stake? No: Behold the Devil (in his Seconds, and Servants) shall take some of you (not all of you) and cast into prison (not into Hell) and ye shall have tribulation ten days (not for ever:) Be thou faithful unto death; there's the precept; and I will give thee a crown of life; there's the promise. A Crown represents unto us Dignity, plenty, and perpetuity. A Crown is round, as if it had neither beginging nor ending.  
'Tis called a Crown of Righteousness. I have fought a good fight; 
2 Tim. 4.7, 8.  I have finished my course; I have kept the faith: Here are three Metaphors; the first is taken from wrestling; I have fought a good fight: The second is taken from running I have finished my course: The third; is taken from standing, or keeping in the Field; I have kept the faith: But what follows? Henceforth is laid up for me a Crown of righteousness. Though this Crown, be a Crown of Mercy, and a gift of Grace, yet it may be also called a Crown of Righteousness, and that in a twofold respect.  
Upon the account of God. The Crown is promised to the overcomer. 
Ex parte Dei. Rev. 2.11.  He that overcometh shall not, not (so the Greek) be hurt of the second death. This Man, shall not be blasted, but blessed; shall not be damned, but saved; shall not go to Hell, but to Heaven.  
Upon the account of itself. It is a righteous thing with God to render the Crown, for the Cross. 
Ex parte Rei.  It is a righteous thing with God to recompense tribulation to those that trouble you: 
2. Thes. 1.7, 8.  And you who are troubled rest with us, when the Lord Jefus shall be revealed from Heaven with his mighty Angels. As it is a righteous thing with God to send the Sinner to Hell, so it is a righteous thing with God to send the Saint to Heaven. As it is a righteous thing with God to avenge himself upon the persecuting in this world, so it is a righteous thing with God to right the persecuted in (another) world, that can meet with no right in (this) world.  
'Tis called a Crown of Glory. A Crown is the most excellent Badge of royal Majesty. But we see Jesus, 
Heb. 2.9.  who was made a little lower than the Angels; for the suffering of death: That is, that he might be fitted to suffer death, which he had not been, if he had not been made a little lower than the Angels, by taking upon him our humane nature; for, Christ was made lower than the Angels that he might suffer death, as well as in suffering of death: But what follows? Crowned with glory, and honour, All Crowns are glorious, and Glory is a Crown. A Crown, and Glory, are of such near alliance, that they differ more in Sound than in Substance, and are often put together as one thing. Exalt her, and she shall promote thee; 
Prov. 4.8, 9  a Crown of glory shall she deliver thee. He hath stripped me of my glory, and taken the Crown from my head. 
Job. 19.9.   
But why shall those have a Crown (with) a Christ hereafter, 
Qu. 2.  that have a Cross (for) a Christ here?  
In a four fold respect; 
Sol.  the Father; the Son; the Spirit; the Saint.  
In respect of the Father. Thus the Crown is in a way of Mercy. There is no reason to be given of Mercy, but Mercy. I will have mercy, on whom I will have mercy. As mercy is the element of the Father, so the motive of the Father, and the Father hath no motive but his mercy. 
Luke 12.32.  Let there be no fear little little flock; there's a negative precept: For it pleaseth your Father to give you the kingdom; there's a positive promise. The Crown, is the Father's gift; and for the Father to please to give, is for the Father freely to give; to give with all imaginable freeness; yea, with a freeness uninimaginable. The Crown is given upon the account of God's Mercy, not upon the account of Man's Merit.  
In respect of the Son. Thus the Crown is in a way of merit. Though the Mercy of the Father be the moving cause, yet the merit of the Son is the meritorious cause of this Crown. This will appear by an induction, and reflection of three reasons.  
Because Christ hath prepared this. The Crown is prepared by Christ. In my Father's house; in heaven; for as God hath his lower house, which is the Heart, so he hath his upper house, which is Heaven; as he inhabits Eternity, 
Joh. 14.1.2.  so he dwells with him that is of a poor, and of a contrite spirit: But what of this house? There are in it many mansions; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the word mansion signifieth a Remaining; denoting the perpetuity, and eternity of the State; but my Line is too short to sound this Bottom; heaven is best known by the inhabitants therein, and thereof: If it were not so, I would have told you; would not my Father hid from Abraham the thing that he would do, and shall I hid from you the thing that I go about? I go to prepare a place for you. I go to make Heaven ready for you, and I will also make you ready for Heaven. Though I be your Husband, yet I am also your Harbinger, and I go before to take up Lodgings for you. Christ is the Church's Harbinger; the Church's forerunner; he is ascended to Heaven that he may prepare mansions for his. 
Heb. 6.20.  Whether the forerunner is for us entered, even Jesus. Christ, as Head, is gone before, to take possession of Heaven for the Church his Body.  
Because Christ hath prayed for this. Christ hath prayed for the Crown. As Christ hath prepared this, so, he hath prayed for this. Father, I will; 'tis a Dialect becoming a Deity, and doth evince the Deity of Christ: Father, I will: But what doth Christ will? That those which thou hast given me, 
John 17.24.  be with me where I am. That is, when I am with thee; invested with that Glory whereof I am now divested. Here is Christ's prayer, that His might be with him; with him in Heaven; and was not Christ heard in all that he prayed for?  
Because Christ hath promised this. May not the word of Christ be taken? As Christ hath prepared this Crown; and prayed for this Crown; so, he hath promised this Crown. And I, 
John 12.32.  if I be lifted up, will draw all men unto me. There is a twofold lifting up of Christ, ignominious, and glorious; a lifting up on the Cross, and a lifting up in the Gospel. And I, if I be lifted up from the earth, will draw all men unto me. As Christ draws out of a state of Sin, into a state of Grace, so he draws out of a state of Grace, into a state of Glory.  
In respect of the Spirit. As those who have a Cross (for) a Christ here, shall have a Crown (with) a Christ hereafter, in respect of the Father, and of the Son, so in respect of the Spirit. In whom, after ye believed, 
Eph. 1.13, 14.  after ye believed, ye were sealed with that holy spirit of promise. The words are very emphatical, ye were sealed: Now, that nature of a Seal, is to make all things sure. But what follows? Which is the earnest of our Inheritance; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  This word, is not Greek, but Syriac originally; which signifieth more than earnest, for it signifieth (as some say) a Pawn, or Hostage, as well as an earnest: But, take it as an earnest, this is only used in contracts of buying and selling; 'tis a part of the whole, and engageth the whole.  
In respect of the Saint. A Saints life, would be a sad life, should there only be a Cross; but as there is a Cross here, so there shall be a Crown hereafter. If in this life only we have hope in Christ, 
1 Cor. 15.19.  we are of all men the most miserable: But the Saint shall have a compensation hereafter for all his crosses, and calamities here; for all his dangers, and deaths here; for all his sorrows, and sufferings here; for all his trials, and travels here. The righteous perisheth: 
Isa. 57.1.  The righteous; that is, the righteous man, or woman; the righteous person: But, what of him? or her? He, or She perisheth; that is, dyeth, and the body perisheth: Is, here all? 
Marg.  No: And merciful men (men of kindness, or of godliness) are taken away; none considering that they are taken away from the evil to come. From the evil of sin, and from the evil of suffering.  
Ah but my Temptations are many! 
Ob. 1.   
Art actually Christ's? 
Sol.  thou art more loved by Christ than hated by Satan. The mercy of a Christ, is more than the Malignity of a Satan; and Christ loves his, more than Satan can hate his. Christ (by his own blood) hath once entered into the holy place, 
Heb. 9.12.  having obtained eternal into the holy place, having obtained eternal redemption for us. Thou art redeemed for ever, but thou shalt not be tempted for ever.  
Ah but my Tribulations are many! 
Oh. 2.   
Art a lover of Christ? 
Sol. 1.  then all things shall work together for thy good. There is (unto the lovers of Christ) under every providential Occurrence, an universal Concurrence of things for good. All things shall work together for good to to them that love God. All things; 
Rom. 8.28.  as national, and congregational, so personal. As it was said, 'tis Good that Nero persecuteth; so, it may be said, it was (for) good that Nero persecuted.  
Art a lover of Christ? Suffer but a while, thou hast but a while to suffer. The longest night will have an end. After ye have suffered a while. 'Tis but a while; yea, a little while; yea, a very little while, that thou hast to bear the cross, For yet a very little while, 
Isa. 10.25.  and the indignation shall cease, and mine anger in their destruction. The Cross is transient, the Crown is permanent.  
Art a lover of Christ? then the last dish will be the best. Hast a cross (for) Christ? thou shalt have a Crown (with) Christ. Hast a Hell here? thou shalt have a Heaven hereafter. Hast thy worst here? thou shalt have thy best hereafter. Hast thy bitter here? thou shalt have thy sweet hereafter. Hast thy Wilderness here? thou shalt have thy Canaan hereafter. Christ, hath reserved the best wine until the last; he will make the last Act, the best part of the Comedy. Mark the perfect man, 
Psa. 37.37.  and behold the upright, for the end of that man is peace.  
Ah! 
Ob. 3.  but my Corruptions are many!  
This is sad; 
Sol.  this is saddest. Flee from sin as from a most pestilential plague; as the Pest of Pests; yet sorrow not as one without hope. 
1 Joh. 2.1.  Little children I writ unto you that ye sin not: Ye had better be sick than sinning, be sighing than sinning; be suffering than sinning; be doing than sinning; be dying than sinning; Yet if any one sin, we have an Advocate with the Father, Jesus Christ the righteous.  
Ah but I question whether Christ loves me! 
Ob. 4.  Oh that I did but know that Christ loves me! I could leap over a wall, and run through a troop, if I did but know that Christ loves me. Oh! how shall I know that Christ loves me?  
Dost thou love Christ? 
Sol.  certainly than Christ loveth thee. 
Pro. 8.17.  I love them that love me, and they that seek me early shall find me. Christ, is first in love; the love of a Christ is primary, the love of a Christian is secondary; the love of a Christ is the cause, the love of a Christian is but the effect. We love him: Why? 
1 Joh. 4.19.  because he first loved us. There is the Sun, and then the Light; the Tree, and then the Fruit; love (from) Christ, and then love (to) Christ.  
Ah but I question whether I love Christ! Though Christ may love me, 
Ob. 5.  yet I question whether I love him. As a word filty spoken, so a word fitly written, is like an apple of gold, in a picture of Silver: But how shall I know whether my love to Christ be of the right Stamp?  
Is it jealous? then 'tis real. 
Sol.  Art more jealous of thine own heart, than of the hearts of others? thy love then to Christ is real. Eleven, of the twelve Apostles, seemed to have a holy jealcusie upon themselves, for every one of them began to say, 
Mat. 26.22.  Lord, is it I? 'Tis true, at last Judas spoke, but he spoke last, 
v. 25.  Master is it I? He saith unto him, thou hast said. Judas, was plotting his Apprehension, and Crucifiction, and yet he saith, master is it I? The rest might be in earnest, and truly jealous though he was not. God, was jealous for Zion, with great jealousy: And the Apostle was jealous of the Corinthians, 
2 Cor. 11.2.  with a godly jealousy; or (according to the Greek) with the zeal of God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Thus, a lover of Christ, keeps up a holy jealousy upon himself; he dreads a disobliging of Christ; a disquieting of Christ; a disturbing of Christ; a disgusting of Christ. 
Can. 3.5.  I charge you ye daughters of Jerusalem, that ye stir not up, nor awake my love, until he pleaseth.  
Is it cordial? then 'tis real. Is thy love not only in word, but also in truth? not complimental, but cordial? then 'tis right, 
1 Joh. 3.18.  and real. My little children, let us not love in word, neither in tengue, but indeed, and in truth. We are to love in word, and in tongue, but not in word, and tongue only; our Deeds must speak the Truth of our Loves. The love of an Hypoerite to Christ, is like the shining of a Glow-worm, it shineth but it heateth not.  
Is it uncessant? then 'tis of the right Stamp. True love knoweth no playing days; it ever hath a rest of contentation, but it never hath a rest of cessation. As he was never a Friend, that is not ever a Friend, so he was never a Lover, that is not ever a Lover. As Christ once loving his, ever loveth his, so a Christian (of his making) once loving him, ever loveth him. 
Eph. 3.17.  That Christ may dwell in your hearts by faith; that ye being rooted, and grounded in love. As Christ dwells in the hearts of his lovers, by his special, and spiritual presence, and influence; so these are rooted, and grounded in love; their love is firm, and strong: But what follows? 
v. 18.  That we may be able to comprehend with all Saints, what is the breadth, and length, and height, and depth. The Apostle here sets out the love of Christ, with Depth, and Height; with Length and Breadth, the four Dimensions of the Cross; to indicate, intimate, and insinuate unto us, that upon the extent of the Tree, was the most exact love that ever was, with all the dimensions in this Kind represented.  
Is it loyal? then 'tis real. True love, is not so much set upon what Christ hath, as upon what Christ is; not so much set upon his, as it is set upon him. Christ, is sweet without any thing, but nothing is sweet without Christ. 
Psal. 73.25.  Whom have I in Heaven but thee? or on earth that I desire besides thee? True love desires no wages; it is wages enough to itself; it pays itself in seeing and serving the beloved. In keeping of them there is great reward. 
Psal. 19.11.  Grace, shows us wages in the work. God (saith one) will reward his people according to their work. 
Secundum laborem. Bern.  The Nurse doth much for the Child, so doth the Mother; the Nurse doth it for the love of wages, but the Mother doth it for the wages of love. A wise man may look for his Advantage in the end of his work, though he be not to make Advantage the end of his work. Though Christians are not mercenary, to work as Hirelings for pay, yet (in the Issue) they shall have better than pay for all their works. Though Christ will not be served (for) wages, yet Christ will not be served (without) wages; yea, such wages, as will weigh down all our works, and all our woes. We can never want pay, or reward for that work, which is a reward, and can pay it self.  
Is it expansive? then 'tis of the right Stamp. If love be true 'tis extensive; it extends itself to all the Saints. Since we heard of your faith in the Lord Jesus, 
Col. 1.4.  and of the love which ye have to all the Saints. Is this text antiquated? Opinion, must not bias our Affection. If love hath the Stamp of a Christ upon it, than Mephibosheth is loved for the sake of Jonathan; then the Child is loved for the sake of the Father; then the Christian is loved for the sake of Christ. Are there not some men that cannot love others, because they are not altogether so broad, and long as themselves? Whosoever is right, or wrong, in point of Opinion, I dare write he is wrong, that is not right in point of Affection. It's reported of the Primitive Christians, Behold how the Christians love! 
Ecce quàm diligunt Christiani!  Love, is called an old commandment, and a new commandment, but we are now making it no commandment. Doth not a difference in Opinion, beget a difference in Affection? Many men have a good Opinion of their own Opinions, though their Opinions be not good. 'Tis said of Bucer, 
Aliquid Christi.  and Calvin, that they loved all in whom they could espy any thing of Christ. It is not indispensably necessary concerning men's going to Heaven, and entering through the gates into the city, that they are of this judgement, or of that persuasion (holding the head, holding the foundation) but their living in love is necessary. 
Divide, impera.  Divide, and rule; divide and rage; divide, and ruin, is the sophistry of the prince of darkness. Division is an unhappy weed, and it grows apace. 'Tis pity that Abraham, and Lot, should fall out by the way. 'Tis pity that Man should make Two, whom God hath made One. 'Tis pity that one Christian should now say to another, 
Dic aliquid, ut duo simus.  as one Man formerly spoke to another, Speak something that we may be Two. Division of Tongues, hindered the building of Babel; division of Hands, Heads and Hearts, hinders the building of Beth-el.  
Is it expensive? then 'tis real. He that most loves a Christ, will most lay out himself for Christ. A true lover of Christ, is willing to be at cost for Christ. Verbal love, is like painted fire, and a golden loaf, but real love (with David) will not have that which cost it nothing. The woman, thought not her ointment, (though precious) too good for Christ. 
Mat. 26.6, 7.  When Jesus was in Bethany, in the house of Simon the Leper, there came unto him a woman having an Alabaster box of very precious ointment, and poured it on his head, as he sat at meat.  
Is it expressive? then it hath the image of a Christ upon it. A lover of Christ, is not a mute, but hath a mouth for Christ. Lovers, will speak one (of) another, and (for) another, when they cannot speak one (with) another. The Husband is at Sea, or beyond Sea, but the Wife speaks (of) him, and speaks (for) him. As he is a lover of Christ, that delights in seeking a Christ; in serving a Christ; in suffering for a Christ, as well as in seeing a Christ; so he is a lover of Christ, that delights in speaking of a Christ; in speaking for a Christ; in speaking to a Christ, as well as in speaking with a Christ. A lover of Christ, is big with expression; must give vent to its Soul; it cannot but speak the things which it hath seen, and heard. A lover of Christ, will give his Vote for Christ, whatever the danger be; and the difficulty be; and the death be. Thus Peter did: Ye denied the holy one, 
Act. 3.14, 15.  and the just, and desired a murderer to be granted unto you; and killed the prince of life, whom God raised from the dead, whereof we are witnesses.  
Is it sociable? then 'tis right, and real. My God, 
Dr. Sibbs.  and I (saith one) are good company. Man, is a sociable creature, and he loves Company, but 'tis the Company that he loves. Is acquaintance with Christ thy ambition? is enjoyment of Christ thy Centre? is converse with Christ thy Element? then thou art a lover of Christ. It is said of Ignatius, that being opened, 
Ainor meus crucifixus est.  there was found in his heart (written in letters of Gold) My Love is crucified. One also (in a tract of his) speaks of a woman, 
Dell.  who meditating the torments of Hell, together with the hatred of the damned there, prayed, that though she were damned, yet she might love God. Was not enjoyment of God, and Christ, the ambition of the Psalmist? My soul thirsteth, 
Psa. 63.1, 2.  my flesh longeth for thee, in a dry and weary land without water, to see thy power and thy glory, so as I have seen thee in the Sanctuary.  
Is it submissive? then 'tis real. Art thou graciously willing to be killed all the day long for a Christ? art graciously willing to bleed or burn, for a Christ? art graciously willing to bear the indignation of the Lord because thou hast sinned against him? art graciously willing to die a Sacrifice (for) Christ, if thou mayst no longer live a Servant (of) Christ? art graciously willing to suffer the loss of all things for Christ? then thy love is real. 'Tis recorded of the Hebrews, and transmitted to posterity, that they took joyfully spoiling, 
Heb. 10.34.  knowing in themselves that they had in heaven a better, and an enduring substance. They were glad they had any thing to lose (for) a Christ, knowing they should lose nothing (by) a Christ. They were glad of an opportunity to put off their worldly goods at so great a rate, as a proof of the sincerity of their graces. Our goods never go off at so high a price, nor come to so good a market, as when they are spoiled in a good cause. These, were not concerned for their Goods, as Micah was for his Gods, for they knew they were gracious here, and that they should be glorious hereafter. True love, flies not (like Chaff) in the face of him that fans it. Though I cannot dispute for a Christ, yet I can die for a Christ, said the Martyr.  
Is it superlative? then 'tis real. Hath Christ no Competitor? no Corrival? then thy love is of the right Stamp. As Christ bestoweth himself wholly upon a Christian, so a Christian bestoweth himself wholly upon Christ. True love, keeps back nothing from Christ, 
Illi non Christum amant qui aliquid plus amant.  for whom all is too little. He loveth not Christ sincerely, that loveth not Christ singularly, that loveth not Christ superlatively. Lovest thou me more than these? 
John 21.15, 17.  was the question of Christ to Peter. Lovest thou me more than thy Nets? more than thy Fish? more than thy Friends that are about thee? Or lovest thou me more than these love me? Lord thou knowest all things, thou knowest that I love thee; was the answer of Peter unto Christ. Peter was asked of the Degree of his Love, but he answered as to the Truth of it; he was asked as to the measure of it, but he answered as to the manner of it; he was asked as to the quantity of it, but he answered as to the quality of it. Canst thou say without a Check, as one did? Lord Jesus, 
Ambrose. plus quam mea; meos; me: Substance; Seed; Self.  I love thee more than my possessions; more than my Relations; more than my self; then thy love is right, and real. None (to) Christ, saith the Psalmist; none (but) Christ, said the Martyr; all (in) Christ, saith the Apostle. A lover of Christ, must love nothing much, but that Christ, whom he can never love too much. Ambrose (on the Funeral of Theodosius) observes, that he died with these words in his mouth; I have loved; 
Dilexi; dilexi.  I have loved: which he conceived to be the Answer of the Emperor to the Angels, ask him how he had behaved himself in the Empire; I have loved; I have loved: That was enough to him, and this will be enough to thee (in a dying hour) that the personal excellency of Christ hath been the Object of thy Love.  
Thy Vote must be given for Christ, 
Inf. 2.  and his Church. Art thou a lover of Christ? give then thy suffrage for this Truth, that the personal excellency of Christ, is the object of the Church's love. Be not afraid, nor ashamed to own this, though thou dwellest where Satan's seat is. Amnon was Lust-sick; the man keeps his Chamber, until he hath deflowered his Sister Tamar Micah was Idol-sick; if ye take away his Gods, and the Priest (though not worth the keeping) he looks upon himself as a Beggar, if not as a Bankrupt. Ahab was Vineyardsick; he must have the Vineyard of Naboth, though he hath a kingdom to walk in; he will set his foot there, though he goes through the Blood of the Owner. Judas, was World-sick; this Caitiff will betray a Christ, though he hath but thirty seven shillings, and six pence, for this damnable act; he undertook it for thirty pieces of silver, each piece being one shilling, and three pence. But the Spouse is Lovesick: 
Can. 2.5.  Stay me with flagons; comfort me with apples, for I am sick of love. I charge you, 
Chap. 5.8.  ye daughters of Jerusalem, if ye see my beloved, that ye tell him I am sick of love. As if the Church had said, ah my headache; my heart-ake; yea my heartstrings are ready to break for a sight of Christ; for a smile from Christ: Ah! whatever ye forget to tell him, remember to tell him this, that I am sick of love for him; that I know not how to live another Day, another Duty, without a Sight (of) him without a Smile (from) him, for his personal excellency is the Object of my love. Had not Mary Magdalen a great love for Christ? Much was forgiven her, 
Luke 7.47.  for she loved much. Not that her much loving, was the cause of her much forgiving, but her much forgiving, was the cause of her much loving, and her much loving the consequent of her much forgiving. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Particula, non causativa, sed allativa, vel rationalis. Not, Causa praecedens, but, Signum subsequens.  This word (for) doth not signify here a cause, as if her Love was the cause of the forgiveness of her sins, but a reason drawn from the Sign; many sins are forgiven her, and hereby you shall know it, because, or in that she loved much. The particle (for) in our common Dialect, is used as a note of the effect; or Sign; there is Fire, for I see smoke; this Tree, liveth, for it sprouteth. Much was forgiven her, therefore she hath loved much. The whole scope of the Parable is to show, that he loves most, unto whom most is forgiven, and not (contrarily) that most is forgiven unto him that loveth most. The Antithesis, in the same verse, necessitates this Comment: Those words, but to whom little is forgiven, the same loveth little, supposeth this Thesis, because much was forgiven her, she loved much,  
Christ must be loved, 
Inf. 3.  or the Soul must be damned. There are many things without which we may be, and yet live well; and do well; and die well; but if we be without love to the personal excellency of Christ, we cannot live well; nor do well; nor die well. Love (to the personal excellency of Christ,) is indispensably necessary unto Salvation. That God who hath appointed the end hath also appointed the Means, that shall lead unto that end. We may be without possessions, and without Relations; we may be without an Affluence, and a Confluence of these lesser, and lower things, and yet live well; and do well; and die well; yea, we may be without such Degrees, and pitches of Grace, and yet live well; and do well; and die well; but there are other things without which if we be, we cannot live well; nor do well; nor die well; now, they are these.  
Repentance. There must be Repentance towards God. If persons live and die, without Repentance, they cannot live well; nor do well; nor die well. As there is sorrow which worketh wrath, so there is a sorrowing according to God. Repentance must be speedy, without procrastination; it must be cordial without dissimulation; it must be general, without exception; it must be continual without interruption. Repentance is so necessary, yea, of such necessity, that a preaching it was imposed among all nations, 
Luke 24.47.  beginning at Jerusalem. Though Sin (for) a Believer be perfectly covered yet Sin (in) a Believer is not perfectly cured; there are the Remainders of Sin, 
Reliquiae peccati.  and these must be mourned over. While there is an Issue of Sin kept open, there must be an Issue of Sorrow kept open; while the Ship springs a Leak, the Pump must be kept at work. There are Turns as well as Tears, in a Gospel-Repentance. It was the saying of one, 
Tertullian.  if thou be'st backward in thoughts of Repentance, be forward in thoughts of Hell. 'Tis best not to sin, but (having sinned) the next best is to repent. As God hath a Bag for sins, so he hath a Book for Prayers, and a Bottle for Tears. Tears are the truest Rhetoric of a troubled Soul; they are a prevailing Suada, beyond the loudest and quaintest Oratory, both with God and Man. 
Dr. Donne.  I repent (saith one) all my life, but that time I spent in Communion with God, and in doing good. There is a repentance unto salvation, never to be repent of, and this is the gift of God; now, without this repentance, there will be no living well; nor doing well; nor dying well. 
Luke 13.3.5.  Except ye repent (and this except is without exception) ye shall all likewise perish. That (saith one) which Christ here threatens to the impenitent, was fulfilled after 40 years; for then Titus (the Emperor of the Romans) on the feast of the Passeover besieged the City and (having taken it) slew many impenitent Jews, as they were sacrificing.  
Faith. There must be Faith in the Person of Christ. If persons live, and die, without Faith in the Person of Christ, they cannot live well; nor do well; nor die well. If any live, and die, without Faith they cannot live well, for, 
Hab. 2.4.  the just shall live by his Faith: If any live, and die without Faith, they cannot do well, 
Rom. 14.23.  for, Whatsoever is not of Faith, is sin: If any live and die without Faith, they cannot die well, for, if ye believe not that I am he, 
John. 8.24.  ye shall die in your sins. Now, if there be dying (in) Sin, there will be damning (for) Sin.  
Love. As there must be Faith in the Person of Christ, so there must be Love to the personal Excellency of Christ. If persons be without love to the personal excellency of Christ, they cannot live well; nor do well; nor die well. If any man loveth not the Lord Jesus Christ, 
1 Cor. 16.22.  let him be Anathema Maran-atha. Some Texts are short; thus, these are; Pray without ceasing: Rejoice evermore. Some Texts are sweet; thus, these are; In me ye shall have peace: Go in peace. Some Texts are long, and short; thus, these; Depart from me all ye that work iniquity, I know you not: Depart from me ye cursed into everlasting fire, prepared for the Devils and his Angels. 'tis thus here; here is a long and a sharp Text; If any man loveth not the Lord Jesus Christ, let him be Anathema Maran-atha. Is it not enough to amaze, and amuse, (if the Spirit goeth with the Word) the greatest Atheist, and Papist? the greatest Egyptian, and Ethiopian? the greatest Saracen, and Socinian? the greatest Man, and Woman? In this text there is something supposed, and something proposed. Here is,  
A Supposition. If any man loveth not the Lord Jesus Christ. Herein, there is the Act; the Subject; the Object.  
The Act. Loveth not. That is, hateth; for is there a medium between loving, 
Luke 11.23.  and hating? He that is not with me, is against me; and he that gathereth not with me, scattereth.  
The Subject. Man. If any man. If any one; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so the Greek. If any Soul; if any person without exception, or exemption, as to Nation, whither Jew or Gentile; Is he the God of the Jews only? 
Rom. 3.29  is he not the God of the Gentiles also? As to Sex, whether Man, or Woman: As to Relation, Whether an Isaac, or a Rebecca; a Jacob or a Benjamin: As to Age, whether a Methuselah, or a Josiah: As to Estate, whether a Croesus, or a Codrus: As to Place whether a man in his Robes, or a man in his Rags. If any one loveth not.  
The Object. The Lord Jesus Christ. Here is a Christ, emphatically presented in his triple Office, as the Prophet, and Priest, 
2 Cor. 4.4.  and Prince of the Church. We preach not ourselves, but Christ Jesus the Lord. David was a King, and a Prophet; Jeremiah, was a Priest, and a Prophet; Melchizedech, was a King, and a Priest, but these three Offices together (Prophetical, sacerdotal, regal) never met in any one, but this only one, Christ Jesus the Lord, the Phoenix of the world: If any one loveth not the Lord Jesus Christ.  
A Proposition. Let him be Anathema Maran-atha. Herein there is the Subject, and the Sentence.  
The Subject. Him. That is, Him, or Her; the Man, or the Woman; the Husband, or the Wife; the Father, or the Child; the Master, or the Servant; of what Nation soever; of what Age soever; of what Estate soever, of what Place soever.  
The Sentence. Anathema Maran-atha. Herein, there is the Judgement, and the Duration of that Judgement.  
The Judgement. Anathema. 'Tis a greek word, which signifieth an Execration, or a Curse. Now, this is a sad one, if not the saddest one, for 'tis a Gospel one, and Gospel curses, are the saddest curses. 
Gal. 1.8.  Though we or an Angel from Heaven, preach unto you any other Gospel, then that which we have preached unto you, let him be accursed: let him be a Curse, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  according to the greek. It is thus here; and 'tis not said, let this person be anathematised, but an Anathema; accursed, but a Curse.  
The Duration of the Judgement. Maran-atha. This consists of two Syriac words; Maran, our Lord; atha cometh. Let this person be a Curse, until Christ cometh to judge both the quick and the dead, 
John 5.22.27.  for all judgement is committed to the Son, because he is the Son of man. Let this person be Anathema Maran-atha. Reduplication (in the sacred Scripture) signifieth two things.  
Vehemency of spirit in him that speaks.  
The Certainty of the thing spoken. Thus; Ye have not received the spirit of bondage again to fear, 
Rom. 8.15.  but ye have received the spirit of adoption, whereby we cry Abba, Father. 'Tis a repetition in several languages, Syriac, and Greek; whereby we cry Abba, Father. The Spirit of God, is a Spirit of Supplication, in Jew, and Gentile. And, as there is a crying in two languages (Abba Father) so here is a cursing in two languages (Anathema maran-atha;) to show, that both Jews and Gentiles, whether men, or women; whether old or young; whether high, or low; whether rich, or poor, if they live and die, without love to the personal Excellency of Christ, are not only anathematised, but also an Anathema; are not only accursed, but also a Curse, to the coming of the Lord Jesus Christ to Judgement, and (from that Judgement) for an eternity. Of those three degrees of curses (saith one) which the Jews used in their threefold excommunication, 
Perkins.  this of Anathema Maranatha was the highest; including as much as this; Let the Lord come and strike this person with eternal perdition. If any person loveth not the Lord Jesus Christ, let that person be Anathema Maran-atha.   


As Gospel-Faith, and Gospel-Hope appear,  
So Gospel-Love, which bringeth up the Rear.  
As there's a carnal, and a moral Love,  
There also is a Gospel-one above.  
Now Gospel-Love appears a Gospel-Grace;  
The Spirits fruit, within a Gospel-Race:  
It also is the noble souls expansion,  
To Jesus Christ, within the highest mansion;  
And for its proper Object also makes  
His Excellency, where are no mistakes:  
Of Gospel-Love (take from a Dwarf in Stature)  
Its Object; Soil; Original, and Nature.  
Christ, JESUS is; most excellent in Name;  
In Nature too, for sinless is the same:  
Excelling is a Christ in Love; in Light;  
In Council; Comfort; Conduct; also Might:  
Most excellent in Wisdom, and in Wealth,  
Christ Jesus is, who is the Church's health.  
Man, Mortal is, and posting to the Grave,  
But Lovers of a Christ a Crown shall have.  
Inheritance it is, and Heaven's Joy;  
A Kingdom 'tis, that cannot be a Troy:  
A Crown of Life, so 'tis in sacred Story;  
Of righteousness; yea 'tis a Crown of Glory.  
Some Reasons also may be given why  
The Lovers of a Christ (when they shall die)  
With Jesus Christ a lasting Crown shall have,  
Who had a Cross on this side of the Grave.   

THe moving Cause, the Father's mercy is;  
The merit of the Son doth follow this;  
The Earnest of the Spirit cometh next,  
Which Ushers in (according to the text)  
The loving Saint, that he may have his Sweet,  
Who Bitter had, before a winding sheet.  
Art tempted? yet a Jesus loveth more,  
Than Satan hates, though he doth greatly roar.  
Art troubled? suffer but a while, and know,  
To suffer but a while thou hast below.  
Art sinful? Ah! this calls for Lamentation,  
Yet advocates a Christ for Consolation.  
Christ, loving is, and easy 'tis to try him;  
Dost love a Christ? then thou art loved by him.  
Take Symbols also of a Gospel-Love;  
It jealous is unto a Christ above:  
'Tis cordial; uncessant 'tis, and loyal,  
In persons who appear (divinely) royal:  
Expansive 'tis; expensive also 'tis;  
Expressive too, both unto Him, and His:  
This Gospel-Love, 'tis love that's sociable;  
Submissive 'tis; superlative, and stable.  
Thy suffrage give (unto a g●● less Dove)  
That Christ is Object of the Church's love.  
Christ, loved must be by a Man I see,  
Or damned must the Man for ever be.  
Thus, to divert, I did attempt to scatter,  
In Poem here the marrow of the matter.     
FINIS.